The passage
      v22-25. These verses serve as a transition to the Bread of Life discourse from the feeding of the five thousand and Jesus' walking on water. The scene details the crowd's realization that Jesus is no longer in the vicinity. On the day following the feeding, part of the crowd embark on boats that have arrived from Tiberias, and on landing at Capernaum, they are joined by others who similarly seek another Moses-like feeding of Manna. The crowd is still puzzled by how Jesus has gotten from the Eastern shore of the lake to the North Western shore, given that the disciples had left in the last available boat. Their question "when" includes the "how". Interestingly, there is a range of textual variants for these verses, either additions or alterations, geographical fixes which would have bemused John.
      v26. As in the Nicodemus discourse, Jesus ignores the question and launches into the real issue facing the crowd. Although the crowd has witnessed, or heard of the miraculous feeding, their response is to want another full belly rather than discover meaning in the sign.
      v27. Instead of striving for food that does not last, it is far better to strive for eternal food, a food that lasts and enlivens. Jesus is divinely authorized to provide this food.
      v28. The question at least implies that the crowd understands that Jesus is offering some sort of spiritual food that lasts forever. They want to know what God requires of them to obtain this food, probably in the sense of law-obedience. They have no idea that Jesus is himself doing all that is required, and that they need only ask for the benefit.
      v29. God's requirement of the crowd has nothing to do with law-obedience; he requires only faith "in the one he has sent", faith in the Word of God.
      v30-31. It is interesting how the crowd, having just witnessed the feeding of the 5,000, asks for a sign. Obviously, the feeding is not proof enough of Jesus' divine authority; they want a true Exodus sign, the sign of manna. In the eyes of the crowd the giving of the manna authenticated Moses' authority and a similar sign would authenticate Jesus' authority. The quote is uncertain and may come from either Neh.9:15, or Ps.78:24.
      v32. Jesus explains the quotation in typical Jewish fashion. He makes two points. i] Don't read "he" to mean Moses, but rather "my Father". ii] Don't read "gave" as a past tense, but rather as a present tense, "gives." The true, or probably better, the "real" bread from heaven is available now for the eating.
      v33. Jesus continues expounding the verse: i] The bread is "of God", in the sense of originating with God; it is his bread; ii] The bread is "he who" or "that which" comes down from heaven rather than is sent. The crowd thinks the bread is impersonal (v34), but in v35 Jesus says he is the bread. Of course, the bread is both, as Jesus is both person and Word; iii] The bread is life-possessing and life-giving.
      v34. In much the same terms as the Samaritan woman, the crowd asks for an endless supply of this spiritual life-giving bread.

The bread of life
      I can remember as a young child, going with my parents to stay up in the mountains. On one afternoon we all went to the local tea rooms and there I was introduced to the delicacy known as Devonshire Teas, or more commonly, "hot scones, jam and cream." I can remember the scones to this day; they were hot, round, gem scones. No scones, to this day, have ever tasted as good as those scones.
      We get the impression that the crowd that got their free "plowman's lunch" beside lake Galilee all those years ago, had the same feelings about the bread roles and pickled fishes. When they discovered that the Master Baker had left them, they were willing to hop a ferry and get across lake Galilee to get another taste. Of course, instead of another sit-down-lunch, all they received was some free advice. They were reminded that it is better to eat a bread that never goes stale and never runs out, a bread to eat for eternity, a bread just for the asking.
      Nothing is free, or so it seems, and so the crowd asks Jesus what duty they have to perform for God to get this bread. Jesus' answer is actually too simple; the gospel is always too simple. Anyway, the crowd thinks that just trusting Jesus to come up with this amazing bread for the asking, is stretching reality a bit. So they ask for a sign, something like the one Moses did for the people of Israel when he fed them with manna. Jesus can't let this pass without making the point that it wasn't Moses who gave the bread, it was God, and the bread God gives he gives now, a bread that originates with God, comes down from God and gives life eternal. "Well! "said the crowd, "from now on give us this bread."
      John the evangelist reminds us again that life eternal is a gift of God for those who put their trust in Jesus. This gift of life is ours for the asking, ours when we ask Jesus.

v22
      th/ epaurion "the next day" - on the morrow. Often these little statements are used to introduce a new episode rather than detail an exact time sequence.
      eidon aor. "realized" - saw. The verse is a single sentence controlled by this verb. The tense doesn't make sense so the word is best translated as a pluperfect, "they had seen / observed / realized", cf. NEB.
      ploiarion "boat" - little boat. The diminutive form, "little", is not used when the/a boat is referred to later in the verse. Presumably the same boat is intended.

v23
      ek TiberiadoV egguV tou topou "[some boats] from Tiberias [landed] near the place" - Tiberias near the place. The meaning is obscure. Had the boats come from Tiberias to near the place where the feeding took place, or was Tiberias near the place?
      ton arton (oV) "the bread" - It is no longer loaves, but "bread". This could be taken as a eucharistic allusion, but that is unlikely.
      eucaristhsantoV aor. part. "[the Lord] had given thanks" - having given thanks. Again, another possible eucharistic allusion, but not found in a number of manuscripts and so probably an addition. Left out by NJB. The clause may go with the verb "came [from Tiberias]" but most translators opt for the verb "they ate". The participle forming a temporal clause; "when the Lord gave thanks", NAB.

v24
      oJte "once" - when.
      eiden (oJraw) aor. "realized" - saw. Usually translated with coordinate objects, "Jesus" and "disciples."
      enebhsan (embainw) "got into the boats" - embarked. "Embarked in the boats which came from Tiberias."

v25
      euJronteV (euJriskw) "when they found" - having found. The Participle forming a temporal clause, as NIV.
      peran thV qalasshV "on the other side of the lake" - across the sea. Capernaum is on the North Western shore of lake Galilee and Tiberias on the Western shore, and therefore "across the sea" doesn't really fit. It is unclear where the feeding took place, but most opt for the Eastern shore. "Across the sea" also serves to underline the miracle of walking on water. Jesus didn't just walk around the edge.
      rabbi "Rabbi" - teacher. A title of respect
      pote wJde gegonaV "when did you get here?" - when have you been here? The question combines "when" and "how". "How long have you been here", Morris.

v26
      shmeia (on) "miraculous signs" - signs. "Not because you saw my signs", Phillips.
      ecortasqhte (cortazw) "had your fill" - to eat, resulting in a state of being satisfied*, eaten your fill, had enough. The word was originally used of the gross feeding of animals. Jesus implies that the crowd is just after the food, yet they are aware that the feeding is miraculous 6:14. Of course, not all those present on this occasion were present at the feeding. Many had heard of the miracle, but had not participated in it, so most of the crowd may well have just wanted full bellies. None-the-less, the real problem is that the crowd fails to see the significance of the miracle and fails to identify the true nature of the person performing it. "Because you had all the bread you wanted to eat", NJB.

v27
      ergazesqe (ergazomai) mh pres. imp. "do not work for" - do not work. Here in the sense of "do not strive after." With this particular negative the imperative serves as a command to stop an action already commenced; "stop trying to earn", Barrett.
      brwsin thn apollumenhn (apollumi) "food that spoils" - perishable food. This is the food that is produced by working, and is a food that does not last.
      thn menousan (menw) "[the food] that endures [to eternal life]" - the abiding, remaining [food]. "That lasting food which means eternal life", Moffatt.
      hJn oJ uiJoV tou anqrwpou uJmin dwsei "which the son of man will give you." - Jesus again uses his favoured messianic title (Daniel's mysterious Son of Man), unrecognized by the crowd (the phrase can just mean "man"). Jesus "will give" this bread, since it is a future giving of an imperishable bread.
      esfragisen (sfragizw) aor. "set his seal of approval" - certified. Possibly demonstrate by authentic proof the truth or validity of something, but more likely put a mark on something, primarily to indicate ownership but possibly also to mark group identity*. Westcott suggests that the Son of Man is consecrated to the divine office of sacrifice. So, rather than sealed with God's approval, the sense here may be consecrated to God's service. Probably, certified or authorized is better. Jesus is divinely authorized to give the bread of life. "God the Father has given him the right to do so", CEV.

v28
      ti poiwmen (poiew) pres. subj. "what must we do" - what action do we need to take? Deliberative subjunctive. "What is to be our regular course of action", Morris.
      iJna + subj. "to" - that. Introducing a purpose clause. "In order to do."
      ergazwmeqa (ergazomai) aor. subj. "do [the works]" - may do, work [the works]. Bultman suggests that the crowd has no understanding of what Jesus is talking about, yet their question does imply some understanding. Their stress is likely on "perform" the works rather than on Jesus' sense of "strive after" a gift. The crowd would certainly not understand that God performs the work in that he provides the food for eternal life, a food that they need only eat now (receive, believe Jesus, or more specifically, believe Jesus' words). "In order that we may perform the works willed by God."
      ta erga tou qeou "the works God requires" - the works of God. "The work God requires / desires / wills of us."

v29
      to ergon tou qeou "the work of God" - Note, the work is now singular. Most likely an objective genitive, God receives the action. As with v28, it is the work that God requires. Possibly a subjective genitive in that God produces the action, in the sense of "the work that God does", ie. accomplishes in Jesus such that those who believe in him (eat him [figuratively of course]) receive the gift of eternal life. "God wants you to have faith in the one he sent", CEV.
      iJna pisteuhte (pisteuw) pres. subj. "to believe" - that you may believe. The hina clause is epexegetic in that it explains "is this". As a present continuous the intention may be "a life of faith/believing." Again, we are faced with the question, is the work the work that God does or the work that God requires of us? (The mystery of the subjective/objective genitive!). Although an objective genitive is the better choice, there is a sense where both are true (plenary). It may also be argued that not only is the possibility of life through faith a work of God, in the sense that he makes it possible, but that also the response of faith itself is God's work in that he gives the faith to those he calls ("no man comes to me, except the Father..... draw him"). The last position is far more contentious.

v30
      su "you" - [what sign then do] you [perform]. The "you" is emphatic.
      iJna + subj. "that" - that [we may see and we may believe]. Introducing a purpose clause, "in order that."
      pisteuswmen soi "believe you" - may believe you. The sense is probably "believe in you", Barclay, NJB, although a cursory "believe you", Moffatt, is possible.
      ti ergazh/ pres. ind. "what will you do?" - As noted above, Jesus has already fed the 5,000, but that may not carry much weight with the makeup of the crowd as it is now. It is also clear that the "miraculous sign", in the minds of the crowd, is the provision of "heavenly food", namely, manna. Jesus can be trusted if he can perform a real sign rather than a conjuring trick. "You are telling others to perform, but what performance will you undertake to support your claim that we should trust you?"

v31
      oiJ patereV hJmwn "our forefathers" - the father of us. Our ancestors.
      manna Manna - cf. Ex.16. A defining miracle in the eyes of the Jews. It was later spiritualized, becoming a symbol for God's heavenly word, particularly the law, spiritual teaching, and of the blessings of the age to come. "Divine and miraculous food."
      kaqwV estin gegrammenon "as it is written" - as is the writings/scriptures. The reference is unclear, but probably either from Neh.9:15, or Ps.78:24.
      fagein (esqiw) aor. inf. "to eat" - The infinitive probably expresses purpose, "in order to eat."

v32
      Jesus exegetes the quotation in typical Jewish fashion. He makes two points. i] Don't read "he" to mean Moses, but rather "my Father". ii] Don't read "gave" as a past tense, but rather as a present tense, "gives." The true, or probably better "real", bread from heaven is available now for the eating. The idea of eating heavenly bread in the present is developed in chapter 6. The eating is described figuratively as eating Christ, the bread from heaven. This inevitably involves eating his words which simply entails receiving/believing his words. It is doubtful whether John writes these words with an eye to the eucharist, but clearly this chapter has served as a source for liturgical images. For example, Bishop Cranmer in his construction of the Lord's Supper in the Book of Common Prayer, and in particular, the words of administration, instructs the participants to "feed on him in your hearts by faith with thanksgiving." The idea of feeding by faith comes from this chapter, although John's sense of Jesus' words is that feeding is but a symbolic expression for believing. This, of course, was Zwingli's point, against Calvin. Cranmer followed Calvin's notion of a spiritual feeding on the body and blood of Christ by faith, which idea probably has little scriptural merit (in the eyes of a Zwinglian that is!!!). See Carson's short summary of the discourse for "sacramental" interpretations of the passage, p277 in his commentary on John.
      oun "-" - therefore. Establishing a logical connection; "given that they had failed to understand the true nature of the bread from heaven, Jesus again addressed the issue."
      ou dedwken (didwmi) perf. "[it is] not [Moses who] has given" - has not given. The Perfect tense expresses the continuity of the action, "Moses never ever gave you."
      didwsin (didwmi) pres. "gives" gives. The present tense expresses ongoing action. "It is my Father who is giving you the real bread", Barclay.
      alhqinon adj. "true" - true, genuine, real. The position is emphatic.

v33
      oJ katabainwn (katabainw) part. "he who comes down" - the one / that which is coming down. The participle can be either personal, "he who comes down", or impersonal, "that which comes down." In v34 the crowd takes it as impersonal, possibly in a figurative sense - a spiritual bread that gives life, a real bread from heaven, a spiritual manna. John is probably happy to allow the participle to carry either a personal, or impersonal sense, although impersonal seems more likely, given the crowd's response, and this followed by Jesus' self disclosure in v35. It is in v35 where Jesus proclaims that he is this real bread from heaven, he is the life-giving bread, or more particularly, his words are this life-giving bread in that he is the Word from God. "For the bread of God which comes down from heaven gives life to the world", Phillips.
      didouV (didwmi) pres. part. "gives" - The present tense indicating the ongoing action of life-giving. Christ is the one who comes down and gives.
      tw/ kosmw/ (oV) "to the world" - "The world of human habitation."