Amsal 28:20

28:20 A faithful person ¹  will have an abundance of blessings,

but the one who hastens ²  to gain riches will not go unpunished.

Yohanes 6:27

6:27 Do not work for the food that disappears, ³  but for the food that remains to eternal life – the food ⁴  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ⁵ 

Yohanes 6:1

The Feeding of the Five Thousand

6:1 After this ⁶  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ⁷ 

Titus 1:8-10

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. 1:9 He must hold firmly to the faithful message as it has been taught, ⁸  so that he will be able to give exhortation in such healthy teaching ⁹  and correct those who speak against it.

1:10 For there are many ¹⁰  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹¹ 

[28:20]  ¹ tn Heb “a man of faithfulness,” although the context does not indicate this should be limited only to males.

[28:20]  sn The text does not qualify the nature of the faithfulness. While this would certainly have implications for the person’s righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns.

[28:20]  ² sn The proverb is not rebuking diligent labor. One who is eager to get rich quickly is the opposite of the faithful person. The first person is faithful to God and to the covenant community; the second is trying to get rich as quickly as possible, at the least without doing an honest day’s work and at the worst dishonestly. In a hurry to gain wealth, he falls into various schemes and will pay for it. Tg. Prov 28:20 interprets this to say he hastens through deceit and wrongdoing.

[6:27]  ³ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”

[6:27]  ⁴ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ⁵ tn Grk “on this one.”

[6:1]  ⁶ tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.

[6:1]  ⁷ sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.

[1:9]  ⁸ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ⁹ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ¹⁰ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ¹¹ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).