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John 6 is the sixth chapter of the Gospel of John in the New Testament of the Christian Bible. It records Jesus' miracles of feeding the five thousand and walking on water , the Bread of Life Discourse , popular rejection of his teaching, and Peter 's confession of faith.
Early third century depiction of eucharistic bread and fish, Catacomb of San Callisto, Rome The Bread of Life Discourse is a portion of the teaching of Jesus which appears in chapter 6 of John's Gospel (verses 22–59) and was delivered in the synagogue at Capernaum.
The Gospel of John, like all the gospels, is anonymous. [14] John 21:22 [15] references a disciple whom Jesus loved and John 21:24–25 [16] says: "This is the disciple who is testifying to these things and has written them, and we know that his testimony is true". [11]
In the Gospel of John, the multitude was attracted to Jesus because of the healing works he performed, and the feeding of the multitude was taken as a further sign that Jesus was the Messiah. The Church of the Multiplication in Tabgha is the site where many Christians believe the feeding of the five thousand to have taken place.
This episode leads into John 9:39 where Jesus metaphorically explains that he came to this world, so that the blind may see. [2] In the Christological context, the use of the title Light of the World is similar to the Bread of Life title in John 6:35 where Jesus states: "I am the bread of life: he who comes to me shall not hunger."
John 4:9 ου γαρ συγχρωνται Ιουδαιοι Σαμαριταις (for Jews have no association with Samaritans) omitted by א* D it a,b,d, e, j cop fay. John 4:37 Verse omitted in 𝔓 75. John 4:42 ο χριστος (the Christ) – A C 3 D L X supp Δ Θ Ψ 0141 f 1,13 33 565 579 1071 Byz it mss syr p,h cop bo mss
Roman Catholic theologian John Chijioke Iwe argues that the Markan pericope marks the beginning of the last year of the three years of the public ministry of Jesus. [5] John McEvilly points out that the spirit is called “unclean” since it delights in, and stimulates to, "acts of uncleanness". [6]
John Goldingay suggests that the citation of Isaiah 7:14 in Matthew 1:23 is a "stock example" of sensus plenior. [105] In this view, the life and ministry of Jesus is considered the revelation of these deeper meanings, such as with Isaiah 53, regardless of the original context of passages quoted in the New Testament.