Yohanes 6:18

6:18 By now a strong wind was blowing and the sea was getting rough.

Yohanes 6:1

The Feeding of the Five Thousand

6:1 After this ¹  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ² 

Yohanes 6:16

Walking on Water

6:16 Now when evening came, his disciples went down to the lake, ³ 

Yohanes 6:25

Jesus’ Discourse About the Bread of Life

6:25 When they found him on the other side of the lake, ⁴  they said to him, “Rabbi, when did you get here?” ⁵ 

Yohanes 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ⁶  Jesus revealed himself again to the disciples by the Sea of Tiberias. ⁷  Now this is how he did so. ⁸ 

Yohanes 6:17

6:17 got into a boat, and started to cross the lake ⁹  to Capernaum. ¹⁰  (It had already become dark, and Jesus had not yet come to them.) ¹¹ 

Yohanes 6:19

6:19 Then, when they had rowed about three or four miles, ¹²  they caught sight of Jesus walking on the lake, ¹³  approaching the boat, and they were frightened.

Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ¹⁴  realized that only one small boat ¹⁵  had been there, and that Jesus had not boarded ¹⁶  it with his disciples, but that his disciples had gone away alone.

Yohanes 21:7

21:7 Then the disciple whom ¹⁷  Jesus loved ¹⁸  said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), ¹⁹  and plunged ²⁰  into the sea.

[6:1]  ¹ 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]  ² 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.

[6:16]  ³ tn Or “sea.” The Greek word indicates a rather large body of water, but the English word “sea” normally indicates very large bodies of water, so the word “lake” in English is a closer approximation.

[6:25]  ⁴ tn Or “sea.” See the note on “lake” in v. 16.

[6:25]  ⁵ sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.

[21:1]  ⁶ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ⁷ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ⁸ tn Grk “how he revealed himself.”

[6:17]  ⁹ tn Or “sea.” See the note on “lake” in the previous verse.

[6:17]  ¹⁰ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:17]  ¹¹ sn This is a parenthetical note by the author.

[6:19]  ¹² tn Grk “about twenty-five or thirty stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).

[6:19]  sn About three or four miles. The Sea of Galilee was at its widest point 7 mi (11.6 km) by 12 mi (20 km). So at this point the disciples were in about the middle of the lake.

[6:19]  ¹³ tn Or “sea.” See the note on “lake” in v. 16. John uses the phrase ἐπί (epi, “on”) followed by the genitive (as in Mark, instead of Matthew’s ἐπί followed by the accusative) to describe Jesus walking “on the lake.”

[6:22]  ¹⁴ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ¹⁵ tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.

[6:22]  ¹⁶ tn Grk “entered.”

[21:7]  ¹⁷ tn Grk “the disciple, that one whom.”

[21:7]  ¹⁸ sn On the disciple whom Jesus loved see 13:23-26.

[21:7]  ¹⁹ tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it.

[21:7]  sn This is a parenthetical note by the author.

[21:7]  ²⁰ tn Grk “threw himself.”