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JOHN · Trinity Bible Version

John 6

The full text of John 6 in the Trinity Bible Version — clear modern English, translated from the original Greek. Free to read.


All of John KJV

1 After this, Jesus went away to the other side of the Sea of Galilee, which is the Sea of Tiberias.

2 And a great crowd was following him, because they saw the signs that he was doing on those who were sick.

3 Jesus went up on the mountain, and there he sat with his disciples.

4 Now the Passover, the feast of the Jews, was near.

5 Jesus, lifting up his eyes and seeing that a great crowd was coming toward him, said to Philip, "Where are we to buy bread, so that these may eat?"

6 He said this to test him, for he himself knew what he was about to do.

7 Philip answered him, "Two hundred denarii worth of bread would not be enough for them, that each one might receive a little."

8 One of his disciples, Andrew, the brother of Simon Peter, said to him,

9 "There is a boy here who has five barley loaves and two small fish; but what are they among so many?"

10 Jesus said, "Have the people sit down." Now there was much grass in the place. So the men sat down, about five thousand in number.

11 Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated. So also with the fish, as much as they wanted.

12 When they had eaten their fill, he said to his disciples, "Gather up the leftover fragments, that nothing may be lost."

13 So they gathered them up, and filled twelve baskets with fragments from the five barley loaves left over by those who had eaten.

14 When the people saw the sign that he had done, they said, "This is truly the Prophet who is to come into the world."

15 Jesus, knowing that they were about to come and take him by force to make him king, withdrew again to the mountain by himself.

16 When evening came, his disciples went down to the sea,

17 and getting into a boat, they set off across the sea to Capernaum. It was already dark, and Jesus had not yet come to them.

18 And the sea began to rise because a strong wind was blowing.

19 When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they were frightened.

20 But he said to them, "I am — do not be afraid."

21 Then they were willing to receive him into the boat, and immediately the boat was at the land to which they were going.

22 On the next day the crowd that had stood on the other side of the sea saw that no other boat had been there, except one, and that Jesus had not entered the boat with his disciples, but that his disciples had gone away alone.

23 But other boats came from Tiberias, near the place where they had eaten the bread after the Lord had given thanks.

24 So when the crowd saw that Jesus was not there, nor his disciples, they themselves got into the boats and went to Capernaum, seeking Jesus.

25 And when they found him on the other side of the sea, they said to him, "Rabbi, when did you come here?"

26 Jesus answered them, "Truly, truly, I say to you, you seek me not because you saw signs, but because you ate of the loaves and were filled.

27 Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give you. For on him God the Father has set his seal."

28 Then they said to him, "What must we do to be doing the works of God?"

29 Jesus answered them, "This is the work of God: that you believe in him whom he has sent."

30 So they said to him, "Then what sign do you do, that we may see and believe you? What work do you perform?

31 Our fathers ate the manna in the wilderness; as it is written, 'He gave them bread from heaven to eat.'"

32 Jesus then said to them, "Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but my Father who gives you the true bread from heaven.

33 For the bread of God is he who comes down from heaven and gives life to the world."

34 They said to him, "Sir, give us this bread always."

35 Jesus said to them, "I am the bread of life. Whoever comes to me shall not hunger, and whoever believes in me shall never thirst.

36 But I said to you that you have seen me and yet do not believe.

37 All that the Father gives me will come to me, and whoever comes to me I will never cast out.

38 For I have come down from heaven, not to do my own will but the will of him who sent me.

39 And this is the will of him who sent me: that I should lose none of all that he has given me, but raise it up on the last day.

40 For this is the will of my Father: that everyone who looks upon the Son and believes in him shall have eternal life, and I will raise him up on the last day."

41 So the Jewish leaders began to grumble about him because he said, "I am the bread that came down from heaven."

42 They said, "Is this not Jesus, the son of Joseph, whose father and mother we know? How does he now say, 'I have come down from heaven'?"

43 Jesus answered them, "Do not grumble among yourselves.

44 No one can come to me unless the Father who sent me draws him; and I will raise him up on the last day.

45 It is written in the prophets, 'And they will all be taught by God.' Everyone who has heard from the Father and learned comes to me—

46 not that anyone has seen the Father, except the one who is from God; he has seen the Father.

47 Truly, truly, I say to you, whoever believes has eternal life.

48 I am the bread of life.

49 Your fathers ate the manna in the wilderness, and they died.

50 This is the bread that comes down from heaven, so that one may eat of it and not die.

51 I am the living bread that came down from heaven; if anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh."

52 Then the Jewish leaders disputed among themselves, saying, "How can this man give us his flesh to eat?"

53 Jesus then said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.

54 Whoever chews my flesh and drinks my blood has eternal life, and I will raise him up on the last day.

55 For my flesh is true food, and my blood is true drink.

56 Whoever chews my flesh and drinks my blood abides in me, and I in him.

57 Just as the living Father sent me, and I live because of the Father, so the one who chews me, he also will live because of me.

58 This is the bread that came down from heaven, not like the bread the fathers ate and died. Whoever chews this bread will live forever."

59 These things he said in the synagogue as he taught at Capernaum.

60 Many of his disciples, when they heard this, said, "This is a hard saying; who can listen to it?"

61 But Jesus, knowing in himself that his disciples were grumbling about this, said to them, "Does this offend you?

62 Then what if you were to see the Son of Man ascending where he was before?

63 It is the Spirit who gives life; the flesh profits nothing. The words that I have spoken to you are spirit and are life.

64 But there are some of you who do not believe." For Jesus knew from the beginning who they were that did not believe and who it was that would betray him.

65 And he said, "This is why I told you that no one can come to me unless it has been granted him by the Father."

66 From that time on, many of his disciples turned back and no longer walked with him.

67 Then Jesus said to the Twelve, "Do you also wish to go away?"

68 Simon Peter answered him, "Lord, to whom shall we go? You have the words of eternal life,

69 and we have believed and have come to know that you are the Holy One of God."

70 Jesus answered them, "Did I not choose you, the Twelve? And one of you is a devil."

71 He spoke of Judas, the son of Simon Iscariot, for he, one of the Twelve, was about to betray him.

Translation notes (30)
  1. John 6:1a 'Sea of Tiberias' is the Roman-era name for the Sea of Galilee, after Tiberias the city Herod Antipas built (~AD 18) on its western shore. John's Greek-speaking readers would know it by this name; the appositional gloss is for them.
  2. John 6:3a 'The mountain' (τὸ ὄρος, with article) — typological echo of Sinai (Exod 24:13) and the Mount of Beatitudes (Matt 5:1). The article suggests a known location, possibly Mount of Olives or one of the Galilean hills overlooking the lake.
  3. John 6:4a Passover proximity matters: the feeding miracle (vv.5-15) is the second of John's Passover-context signs (cf. 2:13). The Bread of Life discourse will explicitly invoke manna in the wilderness (vv.31-58), which Jewish midrash linked to the eschatological Passover meal.
  4. John 6:7a 200 denarii ≈ 200 days' wages for a laborer (one denarius was the standard daily wage; cf. Matt 20:2). Philip is naming a fortune — and saying even that wouldn't suffice. The economic realism makes the miracle's scale visible to first-century hearers.
  5. John 6:9a Barley (κρίθινος) was the bread of the poor — wheat being more expensive. The detail signals socioeconomic realism: a poor child's lunch becomes a feast for thousands. Echoes Elisha's miracle in 2 Kings 4:42-44 (twenty barley loaves feed a hundred); Jesus's miracle outscales it (five loaves feed five thousand).
  6. John 6:11a εὐχαριστήσας ('having given thanks') is the verb from which 'Eucharist' derives. Jesus blessing/giving-thanks before distributing is the same liturgical pattern as the Last Supper (Matt 26:27, Mark 14:23, Luke 22:17, 1 Cor 11:24). The feeding-miracle prefigures the Lord's Supper — and the Bread of Life discourse (vv.26-58) will make this connection explicit.
  7. John 6:13a Twelve baskets — almost certainly intentional symbolism (twelve tribes of Israel; twelve apostles). Each disciple is left holding a basket — the abundance is for distribution beyond the immediate crowd.
  8. John 6:14a 'The Prophet' (ὁ προφήτης, with article): the eschatological Prophet-like-Moses promised in Deut 18:15-18. First-century Jewish expectation: this figure would inaugurate the age to come, often associated with new exodus and restoration of true worship. The article makes it specific — not just any prophet, but THE Prophet. Cf. John 1:21 (priests questioning JBap: 'are you the Prophet?'). The crowd recognizes Jesus as fulfilling this expectation, but their next move (v.15: trying to make him king) shows they have only half-understood.
  9. John 6:19a 'Three or four miles' translates ἐληλακότες οὖν ὡς σταδίους εἰκοσιπέντε ἢ τριάκοντα ('about 25-30 stadia'). One stadion ≈ 185 meters (~600 feet); 25-30 stadia ≈ 3-3.5 miles (~5 km). The Sea of Galilee is ~13 km wide at its widest, so the disciples are mid-sea.
  10. John 6:20a Greek ἐγώ εἰμι, μὴ φοβεῖσθε — literally 'I am, do not be afraid.' Two interpretive layers: (1) self-identification ('it's me [Jesus]; don't be afraid'); (2) the absolute ἐγώ εἰμι echoing LXX Exod 3:14 ('I AM the one who is') and the multiple ἐγώ εἰμι formulas of Isa 43:10-13 — combined with the 'do not fear' formula common to theophanies (Gen 26:24, Isa 41:10, Isa 43:1). The walking-on-water context (Job 9:8: God 'tramples the waves of the sea'; Ps 77:19) makes the divine-name reading probable, not just possible. NIV smooths to 'It is I'
  11. John 6:21a Greek εὐθέως ἐγένετο τὸ πλοῖον ἐπὶ τῆς γῆς — 'immediately the boat was at the land.' The εὐθέως + ἐγένετο combination reads as a second miracle (instantaneous arrival), complementing the walking-on-water; some read it as narrative compression. Either way, the disciples crossed the sea with Jesus aboard, in implied no-time.
  12. John 6:27a ἐσφράγισεν ('has set his seal' / 'has sealed') — same legal-authentication idiom as 3:33 ('whoever has received his testimony has set his seal that God is true'). The Father's seal on the Son is his authoritative attestation. Cf. 5:36-37. The seal is probably the Spirit's descent at baptism (1:32-33) and the signs Jesus does.
  13. John 6:31a The quoted formula conflates Exod 16:4 ('I am about to rain bread from heaven for you') with Ps 78:24 ('he rained down on them manna to eat, and gave them the grain of heaven'). The crowd invokes the manna precedent — Moses gave bread from heaven; will Jesus do the same? Jesus's response in vv.32-33 will redirect: it was the Father, not Moses, who gave the manna — and the true Bread is Jesus himself.
  14. John 6:34a Echoes the Samaritan woman's literal request in 4:15 ('Sir, give me this water, so that I will not thirst'). Both crowds hear Jesus's offer literally; only after dialogue do they (or fail to) recognize the spiritual gift. Same κύριε register — respectful 'Sir,' not yet 'Lord.'
  15. John 6:35a ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς — the FIRST of John's seven predicate ἐγώ εἰμι formulas: bread of life (6:35, 6:48, 6:51), light of the world (8:12, 9:5), the door/gate (10:7, 10:9), the good shepherd (10:11, 10:14), the resurrection and the life (11:25), the way, the truth, and the life (14:6), the true vine (15:1). Each pairs ἐγώ εἰμι (Exod 3:14 / Isa 43 divine-name echo) with a soteriological metaphor. Together they form the architecture of John's Christology.
  16. John 6:35b οὐ μὴ πεινάσῃ ('shall not hunger') and οὐ μὴ διψήσει ('never thirst') — emphatic Greek double negatives + future. The promise is total, not gradual. The language echoes Isa 49:10 ('they shall not hunger or thirst, neither scorching wind nor sun shall strike them') and looks forward to Rev 7:16 (the heavenly Jerusalem).
  17. John 6:36a Some manuscripts (ℵ, A) omit 'me' (με); P66, P75, B include. NA28 includes. Sense unchanged either way — the seeing is of Jesus.
  18. John 6:41a ἐγόγγυζον ('began to grumble / murmur') — the same verb the LXX uses for Israel's wilderness-grumbling against the manna (Exod 16:7-8, Num 11:1, Num 14:27). The crowd repeats Israel's old failure-mode in response to greater bread. The verb-choice is theological: they are choosing the wilderness pattern of unbelief.
  19. John 6:44a ἑλκύσῃ ('draws') — same verb at 12:32 ('I, when I am lifted up, will draw all to myself'). The verb's range covers gentle drawing (water from a well) to compelled-drawing (a fish in a net). The theological force here: a person's coming to Jesus is initiated by the Father, not by autonomous choice. This is the verse most cited for monergism / Reformed theology of election. The.
  20. John 6:45a Quote from Isa 54:13 (LXX): 'all your sons taught by God.' Jesus generalizes 'sons' to 'all' (πάντες). Cf. Jer 31:33-34 ('they shall all know me'); Joel 2:28-29 ('I will pour out my Spirit on all flesh'). The Spirit-given universal-knowledge motif anchors Jesus's claim that those who 'hear from the Father' will recognize him.
  21. John 6:51a 'My flesh for the life of the world' (ἡ σάρξ μου ἐστίν ὑπὲρ τῆς τοῦ κόσμου ζωῆς) — the sacrificial-substitution preposition ὑπὲρ ('on behalf of, in place of') makes this the strongest Christ-as-Passover-Lamb statement in the chapter. Cf. 1:29 ('Behold, the Lamb of God who takes away the sin of the world'). The eucharistic register sharpens: Jesus's flesh, given for the world, is the bread to be eaten — anticipating both the Last Supper (Matt 26:26) and the cross.
  22. John 6:53a The flesh-and-blood saying is the chapter's most contested verse, and the language is deliberately shocking (cf. v.60: 'this is a hard saying'). Three reading traditions: (1) Eucharistic — primary reference is the Lord's Supper (Catholic, Orthodox, Lutheran); (2) Spiritual-believing — 'eating the flesh' = believing on Christ + appropriating his sacrificial death (most Reformed); (3) Both (Anglican, many evangelical). Verse 63 ('the Spirit gives life; the flesh profits nothing') is the interpretive key — Jesus himself locates the saying's force in spirit-and-life, not in literal cannibalism.
  23. John 6:54a Greek shifts verbs at v.54: from φάγῃ ('eat,' aorist subjunctive, used in vv.50-53) to τρώγων ('chews / munches,' present participle, used here and v.56-58). τρώγω is the more visceral verb — 'gnaw, chomp, munch,' used of animals eating (Matt 24:38). The shift sharpens the saying after the Jewish leaders' incredulous reaction in v.52. NIV smooths both as 'eat' / 'feeds on,' losing the rhetorical shift.
  24. John 6:62a Greek leaves the apodosis (consequence-clause) implicit: ἐὰν οὖν θεωρῆτε... 'If then you were to see the Son of Man ascending where he was before...' Two readings: (1) '...will you not be even more offended?'; (2) '...will you not finally believe?' Both fit. Reading (1) fits the immediate context (offense compounds); reading (2) fits Johannine ascension-as-glorification. The Greek leaves both possible.
  25. John 6:62b ὅπου ἦν τὸ πρότερον 'where he was before' — strong pre-existence claim. The Son of Man was somewhere BEFORE he came; he is going back. Cross-ref to 1:1-2 ('In the beginning was the Word, and the Word was with God'), 3:13 ('the one who descended from heaven'), 17:5 ('the glory I had with you before the world existed').
  26. John 6:63a This is Jesus's own interpretive key for vv.53-58. 'The Spirit gives life; the flesh profits nothing' — the flesh-and-blood saying is NOT a recipe for literal cannibalism (the 'flesh' as such profits nothing). It's about Spirit-mediated participation in Jesus's death-and-life. The 'words' (ῥήματα) Jesus has spoken are 'spirit and life' — i.e., the saying functions as Spirit-bearing word, not as material eating. Whatever sacramental theology readers hold, v.63 is Jesus's OWN framing: the discourse aims at spiritual union via Spirit-given word.
  27. John 6:63b Greek πνεῦμα appears twice: τὸ πνεῦμά ἐστιν τὸ ζῳοποιοῦν ('the Spirit is the one who gives life,' articular — capital S, the Holy Spirit) and ῥήματα ... πνεῦμά ἐστιν ('words ... are spirit,' anarthrous — lowercase, qualitative-spirit-character). The capitalization gradient mirrors TBV's handling of 3:6 ('what is born of the Spirit is spirit') and 4:24 ('God is spirit').
  28. John 6:69a Greek manuscripts split: P75, ℵ, B, C, D, L read ὁ ἅγιος τοῦ θεοῦ ('the Holy One of God,' NA28 preferred); Byzantine majority + KJV read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος ('the Christ, the Son of the living God' — harmonization with Matt 16:16's Petrine confession).
  29. John 6:70a Greek διάβολος ('devil / slanderer / accuser') — anarthrous; 'a devil' (one acting as Satan's instrument) is the most common reading. Cf. 13:2, 27 where Satan 'enters into' Judas. The verb-tense (present 'is') marks Judas's character before the betrayal even happens — a Johannine signature on divine foreknowledge.
  30. John 6:71a 'Son of Simon Iscariot' — some manuscripts apply 'Iscariot' to Judas (Ἰούδαν Ἰσκαριώτου, P66, ℵ); others to Simon (so most modern editions: 'son of Simon Iscariot'). Both readings make Judas a member of the Iscariot family.

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