John 6

Io 6.1Post haec abiit Iēsus trāns mare Galilaeae, quod est Tiberiadis:

After these things Jesus went away across the sea of Galilee, which is of Tiberias:

Note. Post haec: 'after these things', a favourite transition in John. mare Galilaeae, quod est Tiberiadis: the lake had two names; Tiberias was the town Herod Antipas founded on its shore and named after the emperor Tiberius. The relative quod agrees with mare (neuter).

Io 6.2et sequēbātur eum multitūdō magna, quia vidēbant signa quae faciēbat super hīs quī īnfirmābantur.

and a great crowd was following him, because they were seeing the signs which he was doing upon those who were sick.

Note. sequēbātur … multitūdō: a collective noun with a singular verb, then videbant in the plural, thinking of the people. super hīs quī īnfirmābantur: super + ablative, 'on, for' the sick.

Io 6.3Subiit ergō in montem Iēsus et ibi sedēbat cum discipulīs suīs.

So Jesus went up onto a mountain, and there he was sitting with his disciples.

Io 6.4Erat autem proximum Pascha diēs fēstus Iūdaeōrum.

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

Note. Pascha (indeclinable, here neuter) is the Passover; dies festus stands in apposition: 'the Passover, the feast day of the Jews'. The note of time matters: the bread discourse that follows is set near Passover.

Io 6.5Cum sublevāsset ergō oculōs Iēsus, et vīdisset quia multitūdō maxima vēnit ad eum, dīxit ad Philippum: Unde emēmus pānēs, ut mandūcent hī?

So when Jesus had lifted up his eyes and had seen that a very great crowd was coming to him, he said to Philip: From where shall we buy loaves, so that these may eat?

Note. Cum sublevāsset … et vīdisset: cum + pluperfect subjunctive, 'when he had…'. vīdisset quia … venit: Late Latin uses quia + indicative where classical Latin would use the accusative and infinitive ('saw that a crowd was coming'). emēmus: future indicative of emō in a deliberative question, 'from where shall we buy?'.

Io 6.6Hoc autem dīcēbat tentāns eum: ipse enim sciēbat quid esset factūrus.

But he was saying this testing him: for he himself knew what he was going to do.

Note. tentāns: present participle, 'testing' (Clementine spelling of temptāns). quid esset factūrus: indirect question with the future participle + esset, 'what he was going to do'.

Io 6.7Respondit eī Philippus: Ducentōrum dēnāriōrum pānēs nōn sufficiunt eīs, ut ūnusquisque modicum quid accipiat.

Philip answered him: Loaves of two hundred denarii are not enough for them, so that each one may receive a little something.

Note. Ducentōrum dēnāriōrum pānēs: genitive of price/value, 'loaves worth two hundred denarii'; a denarius was roughly a day's wage. ut ūnusquisque modicum quid accipiat: result clause, 'so that each might get a little something' (modicum quid, 'some small thing').

Io 6.8Dīcit eī ūnus ex discipulīs eius, Andreās, frāter Simōnis Petrī:

One of his disciples, Andrew, the brother of Simon Peter, says to him:

Note. Dīcit: historic present, common in John's narrative.

Io 6.9Est puer ūnus hīc quī habet quīnque pānēs hordeāceōs et duōs piscēs: sed haec quid sunt inter tantōs?

There is one boy here who has five barley loaves and two fish: but what are these among so many?

Note. hic here is the adverb 'here', not the pronoun. haec quid sunt inter tantōs: 'what are these among so many?' quid is the predicate.

Io 6.10Dīxit ergō Iēsus: Facite hominēs discumbere. Erat autem foenum multum in locō. Discubuērunt ergō virī, numerō quasi quīnque mīllia.

So Jesus said: Make the men lie down. Now there was much grass in the place. So the men lay down, in number about five thousand.

Note. Facite hominēs discumbere: facere + accusative and infinitive, 'make the men lie down'. Discumbere is to recline for a meal. mīllia (classical mīlia) is a noun with a genitive or, as here, a number: quīnque mīllia, 'five thousand'.

Io 6.11Accēpit ergō Iēsus pānēs: et cum grātiās ēgisset, distribuit discumbentibus: similiter et ex piscibus quantum volēbant.

So Jesus took the loaves: and when he had given thanks, he distributed them to those lying down: likewise also from the fish, as much as they wanted.

Note. cum grātiās ēgisset: grātiās agere, 'give thanks'. discumbentibus: present participle used as a noun, dative, 'to those reclining'. quantum volēbant: 'as much as they wanted'.

Io 6.12Ut autem implētī sunt, dīxit discipulīs suīs: Colligite quae superāvērunt fragmenta, nē pereant.

And when they were filled, he said to his disciples: Gather the fragments which have been left over, so that they may not be lost.

Note. Ut + indicative (impletī sunt) is temporal: 'when'. Colligite quae superāvērunt fragmenta: the noun fragmenta is drawn into the relative clause, 'gather the fragments that are left over'. nē pereant: negative purpose clause.

Io 6.13Collēgērunt ergō, et implēvērunt duodecim cophinōs fragmentōrum ex quīnque pānibus hordeāceīs, quae superfuērunt hīs quī mandūcāverant.

So they gathered, and filled twelve baskets of fragments from the five barley loaves, which were left over for those who had eaten.

Note. cophinus is a wicker basket (a Greek loanword). quae superfuērunt hīs quī mandūcāverant: superesse + dative, 'were left over for those who had eaten'.

Io 6.14Illī ergō hominēs cum vīdissent quod Iēsus fēcerat signum, dīcēbant: Quia hic est vērē prophēta, quī ventūrus est in mundum.

So those men, when they had seen the sign which Jesus had done, were saying: This one is truly the prophet who is to come into the world.

Note. Quia here introduces direct speech (recitative quia), like quotation marks; don't translate it. prophēta quī ventūrus est: 'the prophet who is to come', with the future participle; the expected prophet like Moses.

Io 6.15Iēsus ergō cum cognōvisset quia ventūrī essent ut raperent eum, et facerent eum rēgem, fūgit iterum in montem ipse sōlus.

So Jesus, when he had learned that they were going to come so that they might seize him and make him king, fled again onto the mountain, he himself alone.

Note. cognōvisset quia ventūrī essent: quia with the subjunctive in reported thought. ut raperent eum et facerent eum rēgem: purpose clause, 'in order to seize him and make him king'. ipse sōlus: 'he himself alone'.

Io 6.16Ut autem sērō factum est, dēscendērunt discipulī eius ad mare.

And when it had become late, his disciples went down to the sea.

Note. Ut … sērō factum est: 'when it had become late'; sērō is the adverb used like a noun with factum est.

Io 6.17Et cum ascendissent nāvim, vēnērunt trāns mare in Capharnaum: et tenebrae iam factae erant et nōn vēnerat ad eōs Iēsus.

And when they had gone up into a boat, they came across the sea to Capharnaum: and darkness had already come, and Jesus had not come to them.

Note. ascendissent nāvim: ascendere + accusative, 'board a boat'; nāvim is the old accusative in -im. in Capharnaum: the indeclinable name in the accusative after in, 'to Capernaum'. tenebrae (plural only) 'darkness'.

Io 6.18Mare autem, ventō magnō flante, exsurgēbat.

And the sea, with a great wind blowing, was rising up.

Note. ventō magnō flante: ablative absolute with a present participle, 'with a strong wind blowing'.

Io 6.19Cum rēmigāssent ergō quasi stadia vīgintī quīnque aut trīgintā, vident Iēsum ambulantem suprā mare, et proximum nāvī fierī, et timuērunt.

So when they had rowed about twenty-five or thirty stades, they see Jesus walking upon the sea, and coming near to the boat, and they were afraid.

Note. stadia: a stade was about 185 metres, so 25 or 30 stades is roughly 5 km. vident: historic present among past tenses. proximum nāvī fierī: proximus + dative, 'coming near the boat'.

Io 6.20Ille autem dīcit eīs: Ego sum, nōlīte timēre.

But he says to them: It is I, do not be afraid.

Note. Ego sum: 'It is I' — the phrase is the same as the divine self-designation that John's readers would hear in it. nōlīte timēre: nōlīte + infinitive is the regular negative command, 'do not be afraid'.

Io 6.21Voluērunt ergō accipere eum in nāvim et statim nāvis fuit ad terram, in quam ībant.

So they wanted to take him into the boat: and at once the boat was at the land to which they were going.

Note. Voluērunt … accipere eum: 'they wanted to take him in'. ad terram in quam ībant: in + accusative after a verb of motion, 'to which they were going'.

Io 6.22Alterā diē, turba, quae stābat trāns mare, vīdit quia nāvicula alia nōn erat ibi nisi ūna, et quia nōn introīsset cum discipulīs suīs Iēsus in nāvim, sed sōlī discipulī eius abiissent:

On the next day, the crowd which was standing across the sea saw that there was no other little boat there except one, and that Jesus had not gone into the boat with his disciples, but his disciples alone had gone away:

Note. Alterā diē: 'on the next day'. vīdit quia … nōn erat … et quia nōn introīsset … sed … abiissent: a long 'saw that' clause with quia, first with the indicative, then with subjunctives.

Io 6.23aliae vērō supervēnērunt nāvēs ā Tiberiade iūxtā locum ubi mandūcāverant pānem, grātiās agente Dominō.

but other boats came up from Tiberias near the place where they had eaten the bread, when the Lord had given thanks.

Note. grātiās agente Dominō: ablative absolute, 'when the Lord had given thanks' (literally 'the Lord giving thanks'). The verse is a parenthesis explaining how the crowd could cross.

Io 6.24Cum ergō vīdisset turba quia Iēsus nōn esset ibi, neque discipulī eius, ascendērunt in nāviculās, et vēnērunt Capharnaum quaerentēs Iēsum.

So when the crowd had seen that Jesus was not there, nor his disciples, they went up into the little boats, and came to Capharnaum seeking Jesus.

Note. quaerentēs Iēsum: present participle expressing purpose, 'looking for Jesus'.

Io 6.25Et cum invēnissent eum trāns mare, dīxērunt eī: Rabbi, quandō hūc vēnistī?

And when they had found him across the sea, they said to him: Rabbi, when did you come here?

Note. Rabbi: Hebrew 'my master', a respectful address to a teacher; indeclinable, here vocative. quandō: interrogative 'when?'.

Io 6.26Respondit eīs Iēsus, et dīxit: Āmēn, āmēn dīcō vōbīs: quaeritis mē nōn quia vīdistis signa, sed quia mandūcāstis ex pānibus et saturātī estis.

Jesus answered them and said: Amen, amen I say to you: you seek me not because you saw signs, but because you ate from the loaves and were filled.

Note. Amen, amen dīcō vōbīs: the doubled amen is John's form of this solemn formula ('truly, truly'); Mark has a single amen. nōn quia … sed quia: 'not because … but because'. saturātī estis: 'you were filled, had your fill'.

Io 6.27Operāminī nōn cibum, quī perit, sed quī permanet in vītam aeternam, quem Fīlius hominis dabit vōbīs. Hunc enim Pater signāvit Deus.

Work not for the food which perishes, but for that which lasts into eternal life, which the Son of man will give to you. For this one God the Father has sealed.

Note. Operāminī: deponent imperative plural, 'work for'. cibum quī perit … quī permanet: two relative clauses describing two kinds of food. Hunc … signāvit: 'this one God the Father has sealed', marked with his seal of approval.

Io 6.28Dīxērunt ergō ad eum: Quid faciēmus ut operēmur opera Deī?

So they said to him: What shall we do, so that we may work the works of God?

Note. ut operēmur opera Deī: a cognate accusative (verb and object from the same root), 'work the works of God'.

Io 6.29Respondit Iēsus, et dīxit eīs: Hoc est opus Deī, ut crēdātis in eum quem mīsit ille.

Jesus answered and said to them: This is the work of God, that you believe in him whom that one has sent.

Note. ut crēdātis: the ut clause explains hoc ('this is the work: that you believe'). crēdere in + accusative, 'believe in', is a Christian Latin construction. ille: 'that one', i.e. God.

Io 6.30Dīxērunt ergō eī: Quod ergō tū facis signum ut videāmus et crēdāmus tibi? quid operāris?

So they said to him: What sign, then, do you do, so that we may see and believe you? what do you work?

Note. Quod … signum: interrogative adjective, 'what sign?'. ut videāmus: purpose.

Io 6.31Patrēs nostrī mandūcāvērunt manna in dēsertō, sīcut scrīptum est: Pānem dē caelō dedit eīs mandūcāre.

Our fathers ate manna in the desert, as it has been written: He gave them bread from heaven to eat.

Note. manna: the food given to Israel in the desert (Exodus 16). sīcut scrīptum est: 'as it is written', the regular formula for quoting Scripture; here a version of Psalm 78:24.

Io 6.32Dīxit ergō eīs Iēsus: Āmēn, āmēn dīcō vōbīs: nōn Mōysēs dedit vōbīs pānem dē caelō, sed Pater meus dat vōbīs pānem dē caelō vērum.

So Jesus said to them: Amen, amen I say to you: Moses did not give you the bread from heaven, but my Father gives you the true bread from heaven.

Note. nōn Moysēs dedit … sed Pater meus dat: the contrast is between the past gift and the present one, and between Moses and the Father. vērum agrees with pānem: 'the true bread'.

Io 6.33Pānis enim Deī est, quī dē caelō dēscendit, et dat vītam mundō.

For the bread of God is that which comes down from heaven, and gives life to the world.

Io 6.34Dīxērunt ergō ad eum: Domine, semper dā nōbīs pānem hunc.

So they said to him: Lord, give us this bread always.

Note. Domine: vocative of dominus, here 'Sir' or 'Lord'. da: imperative of dō.

Io 6.35Dīxit autem eīs Iēsus: Ego sum pānis vītae: quī venit ad mē, nōn ēsuriet, et quī crēdit in mē, nōn sitiet umquam.

And Jesus said to them: I am the bread of life: he who comes to me will not hunger, and he who believes in me will not thirst ever.

Note. Ego sum pānis vītae: the first of John's 'I am' sayings with a predicate. quī venit … quī crēdit: relative clauses with no antecedent, 'he who comes … he who believes'. ēsuriet, sitiet: futures of 4th-conjugation verbs.

Io 6.36Sed dīxī vōbīs quia et vīdistis mē, et nōn crēditis.

But I said to you that you have both seen me, and you do not believe.

Note. dīxī vōbīs quia: 'I told you that'. et … et: 'both … and', here contrasting: you have seen, and yet you do not believe.

Io 6.37Omne quod dat mihi Pater, ad mē veniet: et eum quī venit ad mē, nōn ēiiciam forās:

All that the Father gives to me will come to me: and him who comes to me I will not cast outside:

Note. Omne quod dat: the neuter singular 'all that' refers to people as a whole. eiiciam forās: Clementine spelling of ēiciam, 'cast out'.

Io 6.38quia dēscendī dē caelō, nōn ut faciam voluntātem meam, sed voluntātem eius quī mīsit mē.

because I have come down from heaven, not so that I may do my will, but the will of him who sent me.

Note. nōn ut faciam … sed: negative purpose clause, 'not in order to do my will, but…'.

Io 6.39Haec est autem voluntās eius quī mīsit mē, Patris: ut omne quod dedit mihi, nōn perdam ex eō, sed resuscitem illud in novissimō diē.

Now this is the will of him who sent me, the Father: that all that he has given to me, I may not lose any of it, but may raise it up on the last day.

Note. omne quod dedit mihi, nōn perdam ex eō: a nominative 'hanging' at the head of the clause and resumed by ex eō, a Semitic-style construction: 'all that he has given me, I should lose nothing of it'. in novissimō diē: 'on the last day'.

Io 6.40Haec est autem voluntās Patris meī, quī mīsit mē: ut omnis quī videt Fīlium et crēdit in eum, habeat vītam aeternam, et ego resuscitābō eum in novissimō diē.

Now this is the will of my Father, who sent me: that everyone who sees the Son and believes in him may have eternal life, and I will raise him up on the last day.

Note. omnis quī videt … et crēdit: 'everyone who sees and believes'. habeat: subjunctive in the ut clause that explains haec voluntās.

Io 6.41Murmurābant ergō Iūdaeī dē illō, quia dīxisset: Ego sum pānis vīvus, quī dē caelō dēscendī,

So the Jews were murmuring about him, because he had said: I am the living bread, which came down from heaven,

Note. Murmurābant: the verb echoes Israel 'murmuring' in the desert. quia dīxisset: quia with the subjunctive gives the reason as reported by others.

Io 6.42et dīcēbant: Nōnne hic est Iēsus fīlius Iōsēph, cuius nōs nōvimus patrem et mātrem? quōmodo ergō dīcit hic: Quia dē caelō dēscendī?

and they were saying: Is this one not Jesus, the son of Joseph, whose father and mother we know? how then does this one say: I have come down from heaven?

Note. Nōnne expects the answer 'yes'. fīlius Iōsēph: Ioseph is indeclinable, here genitive. nōvimus: perfect of nōscō with present meaning, 'we know'. Quia dē caelō dēscendī: recitative quia introducing a quotation.

Io 6.43Respondit ergō Iēsus, et dīxit eīs: Nōlīte murmurāre in invicem:

So Jesus answered and said to them: Do not murmur among one another:

Note. in invicem: 'among one another', a Late Latin phrase (invicem 'mutually').

Io 6.44nēmō potest venīre ad mē, nisi Pater, quī mīsit mē, trāxerit eum; et ego resuscitābō eum in novissimō diē.

no one can come to me unless the Father, who sent me, has drawn him; and I will raise him up on the last day.

Note. nisi Pater … trāxerit eum: future perfect in the conditional, 'unless the Father draws him'.

Io 6.45Est scrīptum in prophētīs: Et erunt omnēs docibilēs Deī. Omnis quī audīvit ā Patre, et didicit, venit ad mē.

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

Note. Est scrīptum in prophētīs: 'it is written in the prophets', here Isaiah 54:13. docibilēs Deī: 'taught by God' — an adjective with a genitive of the agent, a Hebraism.

Io 6.46Nōn quia Patrem vīdit quisquam, nisi is, quī est ā Deō, hic vīdit Patrem.

Not that anyone has seen the Father, except he who is from God, this one has seen the Father.

Note. Nōn quia … vīdit quisquam: 'not that anyone has seen'. nisi is quī est ā Deō: 'except the one who is from God'; hic then picks up is: 'this one has seen'.

Io 6.47Āmēn, āmēn dīcō vōbīs: quī crēdit in mē, habet vītam aeternam.

Amen, amen I say to you: he who believes in me has eternal life.

Note. habet vītam aeternam: present tense — in John eternal life is something already possessed.

Io 6.48Ego sum pānis vītae.

I am the bread of life.

Io 6.49Patrēs vestrī mandūcāvērunt manna in dēsertō, et mortuī sunt.

Your fathers ate manna in the desert, and they died.

Note. mortuī sunt: perfect of the deponent morior.

Io 6.50Hic est pānis dē caelō dēscendēns: ut sī quis ex ipsō mandūcāverit, nōn moriātur.

This is the bread coming down from heaven: so that if anyone eats of it, he may not die.

Note. dē caelō dēscendēns: present participle, 'coming down from heaven'. ut sī quis … mandūcāverit, nōn moriātur: a purpose clause containing a condition: 'so that, if anyone eats of it, he may not die'. quis after sī is the indefinite 'anyone'.

Io 6.51Ego sum pānis vīvus, quī dē caelō dēscendī.

I am the living bread, which came down from heaven.

Io 6.52Sī quis mandūcāverit ex hōc pāne, vīvet in aeternum: et pānis quem ego dabō, carō mea est prō mundī vītā.

If anyone eats of this bread, he will live for ever: and the bread which I will give is my flesh, for the life of the world.

Note. vīvet in aeternum: 'will live for ever'. prō mundī vītā: 'for the life of the world'.

Io 6.53Lītigābant ergō Iūdaeī ad invicem, dīcentēs: Quōmodo potest hic nōbīs carnem suam dare ad mandūcandum?

So the Jews were quarrelling among one another, saying: How can this one give us his flesh for eating?

Note. Lītigābant: 'they were arguing'. ad mandūcandum: ad + gerund expressing purpose, 'for eating, to eat'.

Io 6.54Dīxit ergō eīs Iēsus: Āmēn, āmēn dīcō vōbīs: nisi mandūcāveritis carnem Fīliī hominis, et biberitis eius sanguinem, nōn habēbitis vītam in vōbīs.

So Jesus said to them: Amen, amen I say to you: unless you eat the flesh of the Son of man and drink his blood, you will not have life in you.

Note. nisi mandūcāveritis … et biberitis: future perfects in the condition, 'unless you eat … and drink'. The language is deliberately physical, and the hearers took it so.

Io 6.55Quī mandūcat meam carnem, et bibit meum sanguinem, habet vītam aeternam: et ego resuscitābō eum in novissimō diē.

He who eats my flesh and drinks my blood has eternal life: and I will raise him up on the last day.

Io 6.56Carō enim mea vērē est cibus: et sanguis meus, vērē est pōtus;

For my flesh is truly food: and my blood is truly drink;

Note. vērē est cibus … vērē est pōtus: the parallelism is typical of John. pōtus is a 4th-declension noun, 'drink'.

Io 6.57quī mandūcat meam carnem et bibit meum sanguinem, in mē manet, et ego in illō.

he who eats my flesh and drinks my blood remains in me, and I in him.

Note. in mē manet, et ego in illō: manēre 'remain, abide' is a key word in John; supply maneō in the second clause.

Io 6.58Sīcut mīsit mē vīvēns Pater, et ego vīvō propter Patrem: et quī mandūcat mē, et ipse vīvet propter mē.

Just as the living Father sent me, and I live because of the Father: so also he who eats me, he too will live because of me.

Note. vīvēns Pater: 'the living Father'. propter Patrem … propter mē: propter here means 'because of, through'.

Io 6.59Hic est pānis quī dē caelō dēscendit. Nōn sīcut mandūcāvērunt patrēs vestrī manna, et mortuī sunt. Quī mandūcat hunc pānem, vīvet in aeternum.

This is the bread which came down from heaven. Not as your fathers ate manna, and died. He who eats this bread will live for ever.

Note. Nōn sīcut: the sentence is elliptical: '(it is) not as your fathers ate…'.

Io 6.60Haec dīxit in synagōgā docēns, in Capharnaum.

These things he said teaching in the synagogue, in Capharnaum.

Note. in synagōgā docēns: the synagogue was the local Jewish meeting-house for prayer and teaching. in Capharnaum: here ablative of place.

Io 6.61Multī ergō audientēs ex discipulīs eius, dīxērunt: Dūrus est hic sermō, et quis potest eum audīre?

So many of his disciples, hearing it, said: Hard is this saying, and who can listen to it?

Note. Multī … audientēs ex discipulīs eius: 'many of his disciples, when they heard'. Dūrus est hic sermō: 'this saying is hard', i.e. hard to accept. eum audīre: 'listen to it'.

Io 6.62Sciēns autem Iēsus apud sēmetipsum quia murmurārent dē hōc discipulī eius, dīxit eīs: Hoc vōs scandalizat?

But Jesus, knowing within himself that his disciples were murmuring about this, said to them: Does this make you stumble?

Note. Sciēns … apud sēmetipsum: 'knowing within himself'. Hoc vōs scandalizat?: scandalizāre (from Greek) is 'cause to stumble, give offence'.

Io 6.63sī ergō vīderitis Fīlium hominis ascendentem ubi erat prius?

what, then, if you see the Son of man going up where he was before?

Note. sī ergō vīderitis …?: the condition is left without a main clause (an aposiopesis): 'what then if you see …?'.

Io 6.64Spīritus est quī vīvificat: carō nōn prōdest quidquam: verba quae ego locūtus sum vōbīs, spīritus et vīta sunt.

It is the Spirit that gives life: the flesh is of no use at all: the words which I have spoken to you are spirit and life.

Note. Spīritus est quī vīvificat: 'it is the spirit that gives life'. nōn prōdest quidquam: 'is of no use at all'. verba quae ego locūtus sum: locūtus sum is the perfect of the deponent loquor, with an active meaning.

Io 6.65Sed sunt quīdam ex vōbīs quī nōn crēdunt. Sciēbat enim ab initiō Iēsus quī essent nōn crēdentēs, et quis trāditūrus esset eum.

But there are some of you who do not believe. For Jesus knew from the beginning who they were who did not believe, and who was going to hand him over.

Note. quī essent nōn crēdentēs: an indirect question: 'who they were who did not believe'. quis trāditūrus esset eum: 'who was going to hand him over', future participle + esset.

Io 6.66Et dīcēbat: Proptereā dīxī vōbīs, quia nēmō potest venīre ad mē, nisi fuerit eī datum ā Patre meō.

And he was saying: For this reason I said to you that no one can come to me unless it has been given to him by my Father.

Note. nisi fuerit eī datum: future perfect passive, 'unless it has been given to him'.

Io 6.67Ex hōc multī discipulōrum eius abiērunt retrō: et iam nōn cum illō ambulābant.

From this time many of his disciples went away back: and they were no longer walking with him.

Note. Ex hoc: 'from this (time)' or 'because of this'. abiērunt retrō: 'went back', i.e. withdrew.

Io 6.68Dīxit ergō Iēsus ad duodecim: Numquid et vōs vultis abīre?

So Jesus said to the twelve: Surely you too do not want to go away?

Note. Numquid … vultis?: numquid expects the answer 'no': 'you don't want to go away too, do you?'.

Io 6.69Respondit ergō eī Simōn Petrus: Domine, ad quem ībimus? verba vītae aeternae habēs:

So Simon Peter answered him: Lord, to whom shall we go? you have words of eternal life:

Note. ad quem ībimus?: quem is the interrogative pronoun. verba vītae aeternae: 'words of eternal life'.

Io 6.70et nōs crēdidimus, et cognōvimus quia tū es Chrīstus Fīlius Deī.

and we have believed, and have known that you are the Christ, the Son of God.

Note. crēdidimus … cognōvimus: perfects with lasting effect, 'we have come to believe and know'.

Io 6.71Respondit eīs Iēsus: Nōnne ego vōs duodecim ēlēgī: et ex vōbīs ūnus diabolus est?

Jesus answered them: Did I not choose you twelve: and of you one is a devil?

Note. Nōnne … ēlēgī: 'did I not choose?'. ūnus diabolus est: diabolus (Greek 'slanderer') is 'the devil' or here 'a devil'.

Io 6.72Dīcēbat autem Iūdam Simōnis Iscariōtem: hic enim erat trāditūrus eum, cum esset ūnus ex duodecim.

Now he was speaking of Judas Iscariot, son of Simon: for this one was going to hand him over, though he was one of the twelve.

Note. Iūdam Simōnis Iscariōtem: 'Judas, son of Simon, Iscariot' — the genitive Simōnis gives the father's name. erat trāditūrus: 'was going to hand over'. cum esset: concessive, 'although he was'.