1 AFTER these things Jesus went over the sea of Galilee, [ some translations render it as "by the side of the sea of Galilee". ] which is the sea of Tiberias.

2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased.

3 And Jesus went up into a mountain, and there he sat with his disciples.

4 And the passover, a feast of the Jews, was nigh. [ The Passover provide us the context for understanding the events that happened in John 6. Now of course, Passover commemorates the events of the Exodus. So it's all about how Israel was redeemed from slavery in Egypt and redeemed by the Lord through Moses leading them out of Egypt, and then of course, as part of that, they cross the Red Sea on dry ground and then they wander in the wilderness for 40 years, that time surviving off of just the Lord providing manna or quail in one instance, bread miraculously provided from heaven. So Passover commemorated all of this. ]

5 ¶ When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, [ Jesus wants to provide manna for them as he did in the wildreness with the Children of Israel. ] that these may eat?

6 And this he said to prove him: for he himself knew what he would do.

7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.

8 One of his disciples, Andrew, Simon Peter’s brother, saith unto him,

9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?

10 And Jesus said, Make the men sit down. Now there was much grass in the place. so the men sat down, in number about five thousand.

11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.

12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.

13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.

15 ¶ When Jesus therefore perceived [ Jesus recognizes their thoughts. ] that they would come and take him by force, to make him a king, [ What kind of king are they looking for again? They are looking for someone who will perform mighty miracles and save them as a people. The people have seen the miracle of the multiplication of the loaves and fishes recognize that Jesus is a prophet and now they want to make him king by force. First we need to think that through if he has that kind of power how are they going to make him do anything that he does not want to do? Either way Jesus goes off by himself alone. This detail is really important in the context of the Gospel of John as it sets us up for a heartbreak. At this point, there's a multitude of 5,000 people who are ready to make Jesus king, and by the end of John 6, by the time we get to John 6:66, we learned that from that time, many of his disciples went back and walked no more with him. What we are going to witness as we continue in this chapter is the tragic loss of all of these disciples, these people who are ready to make Jesus king, but it seems like they're ready to make Jesus king when they think that he is something different than what he is and he's about to teach them who he actually is. He's not going to be a Moses-like king. some Jewish traditions in the time did describe Moses as being like a king. He's not going to be a David-like king. He is going to be a different kind of king, a king not of this world as he will explain later in the Gospel of John. Let's take a look at what Jesus teaches them that causes many of them to turn away. So moving into the bread from heaven discourse that begins in John 6:22. In John 6:26, Jesus answers them and says, "Verily, verily, I say unto you, ye seek me not because ye saw the miracles, but because ye did eat the loaves and were filled." So according to Jesus here, they're not seeking him because of what he did was miraculous, but because they got a free meal out of it. ] he departed again into a mountain himself alone.

16 And when even was now come, his disciples went down unto the sea,

17 And entered into a ship, and went over the sea toward Capernaum. [ The had Lord commanded them to go along to Capernaum; and we later find out that they never made it to Capernaum, but landed in the country of Genesaret: Matthew xiv. 34. Capernaum, was only a few miles distant, and was on the same side of the sea. The reason why they could reach Capernaum we are told was because of the storm which the wind blew contrary. Was the boat not be far from the shore as in verse 22 because after the lord gets onto the boat they immediately get onto land, or was this another miracle of the day we are not told. ] And it was now dark, and Jesus was not come to them.

18 And the sea arose by reason of a great wind that blew. [ The Sea of Galilee is relatively small, only about 7 miles (11 km) long. Its position at the bottom of a series of high hills makes it prone to sudden storms and bursts of wind. ]

19 so when they had rowed about five and twenty or thirty furlongs, [ Between three or four miles. ] they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.

20 But he saith unto them, It is I; be not afraid.

21 Then they willingly received him into the ship: and immediately the ship was at the land [ They must have not been very far from the shore, or this was another miracle. ] whither they went.

22 ¶ The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone;

23 (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:)

24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, [ That is to suggest that those who could afford would hire the boats to take them to Capernaum; the others, most likely most of them went there on foot, because it is not likely that five or six thousand persons could hire boats to carry them. ] and came to Capernaum, seeking for Jesus.

25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?

26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. [ So according to Jesus here, they're not seeking him because of what he did was miraculous, but because they got a free meal out of it. The Greek word interrupted here as "miracles" is Samaya, which means signs. We talked about this a little bit earlier and John, John doesn't talk about Jesus performing miracles even though what Jesus does is quite miraculous. John always calls them signs. His point is that these miraculous actions Jesus is performing point us to Jesus, point us to who Jesus is, and that's exactly what Jesus’ critique is here, that they saw the sign and instead of recognizing that it was about Jesus and that they need to understand who he is, they were excited about the free meal and they want more. ]

27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the son of man [ Title for Christ - The "son of God" and the "son of Man" are synonymous... In the pure Adamic language, the name Elohim means "the Gods" it is (plural) in hebrew, the Father, is "Man of Holiness" (signifying that God is a Holy Man), and the name of Christ, the son, is short for "son of Man of Holiness" (Mormon Doctine p671; Moses 6:57. ] shall give unto you: for him hath God the Father sealed.

28 Then said they unto him, What shall we do, that we might work the works of God?

29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

30 They said therefore unto him, What sign [ Same word used in verse 26 "Samaya" - there it was interrupted as "Miracles"". ] shewest thou then, that we may see, [ Notice how they're putting it in the form of a question, but they're trying to get Jesus to perform the miracle. They're just asking him to perform again. They're still after the free meal. Jesus had just shown them a version of this miracle, a version of the fathers eating manna in the desert. It's not that they didn't see that. They saw it and they're trying to get Jesus to do it again. ] and believe thee? what dost thou work?

31  Our fathers did eat manna in the desert; as it is written, [ In a way this was meant to challenge Jesus suggesting that he only fed 5 thousand and yet Moses feed more than a million people each and every day with tha manna in the desert. So if you can do something of that magnitude we will be impressed like we were with what Moses did. ] He gave them bread from heaven to eat.

32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. [ Jesus corrected their logic suggesting that it was not Moses who had feed the multitude but it was God who did that. In addition it was he who was typified by the manna in the desert, as it was he who was the true bread of life. ] [ (vs 32–35.) ]

33 For the bread of God [ The person. ] is he which cometh down from heaven, [ Who is the bread of life is sent from God. ] and giveth life unto the world. [ Gives eternal life and preserves from spiritual death. ]

34 Then said they unto him, Lord, evermore give us this bread.

35 And Jesus said unto them, I am [ The phrase “I AM” is the covenant name of God (Yahweh, or YHWH), revealed to Moses at the burning bush (Exodus 3:14) ] the bread of life: [ Born in Bethlehem, which means house of bread calling himself the bread of life and coming from that place is a nice connection. Or he is essential for life. The life in which Jesus is referring is not physical life, but eternal life. Jesus is trying to get the Jews’to change their paradime of what it inply's to be their Savior; from the physical realm and into the spiritual realm. He is contrasting what He brings as their Messiah with the bread He miraculously created the day before. That was physical bread that perishes. He is spiritual bread that brings eternal life. ] he that cometh to me shall never hunger; and he that believeth on me shall never thirst. [ What did the Jews expect from Jesus? When the Jews discovered that Jesus was not going to provide for their physical needs again, how do they react? (In vs 47-51 he repeats that same message again only in a more forceful manner so that there is not room for doubt what he is saying. ) The key is found in another statement Jesus made, back in His Sermon on the Mount. In Matthew 5:6, Jesus says, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” When Jesus says those who come to Him will never hunger and those who believe in Him will never thirst, He is saying He will satisfy our hunger and thirst to be made righteous in the sight of God.]

36 But I said unto you, That ye also have seen me, and believe not.

37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

38 For I came down from heaven, not to do mine own will, but the will of him that sent me. [ Jesus is putting himself in direct parallel to that passage they quoted at him about bread from heaven that he then quoted back, bread from heaven. Now he's saying, "Yes, you're right. I am the bread of life. I came down from heaven, the manna in the wilderness was sent by the Father from Heaven and so I too come down from heaven at the direction of the Father" and goes on to explain not to do my own will, but the will of Him that sent me. Can you answer that question the same way? If not what do you need to do in order to be able to do that? Is this not the real purpose of our lives as well? ]

39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.

40 And this is the will of him that sent me, that every one which seeth the son, and believeth on him, may have everlasting life: and I will raise him up at the last day.

41 The Jews then murmured at him, because he said, I am the bread which came down from heaven. [ The Jews murmur because he said, "I am the bread which came down from heaven." It seems like it's once again, they're having this problem with him equating himself with God, with being the one who came down from heaven. ]

42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? [ Or it is pretty hard to say that you are from heaven when we know your mother and your father and your brothers and sisters. They are our friends we played and grew up with them they are not Gods so how can you claim to be? He is saying he's come down from heaven? We know his mom and dad. What's he talking about, he's come down from heaven? Well, Jesus has been trying to explain to him who his father is and they still haven't quite got that point, that his father is Heavenly Father. ]

43 Jesus therefore answered and said unto them, Murmur not among yourselves. [ He's trying to clarify for them, my father's not Joseph. Do you suppose that this was a murmur that was auditable as it was expressed by many? Or was it the Savior perceiving the minds of a few of the followers clear at the back whom he could not have auditably heard; but spiritually he heard their murmur. ]

44 No man can come to me, except the Father which hath sent me draw him: [ JST: "No man can come unto me except he doeth the will of my Father who hath sent me, And this is the will of Him who hath sent me that ye receive the son for the Father beareth record of him." ] and I will raise him up at the last day.

45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.

47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.

48  I am that bread of life. [ And now he is going to explain what he means by that statement. ]

49 Your fathers [ The children of Israel. ] did eat manna [ Sent to them by God so ath they did not physically die. So the context is thinking about Passover, is thinking about wandering in the wilderness. So Jesus is trying to draw the conclusion for them that he is the New Moses so to speak. ] in the wilderness, and are dead. [ Your fathers did eat manna in the wilderness and are dead. That wasn't the bread of life of which Jesus was speaking here. That was a kind of miraculously provided bread. It was a kind of bread from heaven, but if anything, it was a sign that pointed to Jesus, who is the bread of life. Not because they did not eat then and were nourished then but because they are too old and have gone the way of all mortals - to death. so we are talking physical death here.]

50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. [ What kind of death is he speaking of here that they may not dies of? Spititual death - or in this case eternal life. ]

51 I am the living bread which came down from heaven: [ Denoting that it was by his choice to come down and fulfill the plan of the Father to provide for our redemption.] if any man eat of this bread, he shall live for ever: [ Take the bread, live forever. That's immortality. In Verse 54 we see that if you will drink the blood you will have eternal life - or the kind of life that God has. ] and the bread that I will give is my flesh, [ How could they understand this? They could say, "Okay, Jesus is speaking metaphorically here. He's saying he's providing wisdom for them," but now it just took a weird turn because now he's saying this bread is literally his flesh? Is that what he's saying? Now remember, in its chronological context here, Jesus has not introduced the sacrament. I think we often come to this with that lens already and say, "Yeah, okay. So now Jesus is switching gears. He's helping us to understand the sacrament," which other Christians call the Eucharist or communion. I think it's worth staying in the literary context here and remembering Jesus has not provided them any teachings about the sacrament yet. So when he's saying, "I am the bread of life, you have to eat my flesh," that is sounding very strange. He gave his life for us. He could have backed out at any moment; he could have called it off, he was in total and complete control - and yet he chose to go through with the enormous sufferring and pain to bear it all that we might have eternal life. ] which I will give for the life of the world. [ There is a sense of balance in all things; if someone is going to take on the sins of another then somone must pay. If eternal life is to be required then it would follow that one who has the power not to die submit to the laws of mortality in an effort to overcome them for all. ]

52 The Jews therefore strove [ To exert oneself vigorously; to try hard. ] among themselves, saying, How can this man give us his flesh to eat? [ They are confused, they are asking how can this man give us his flesh to eat?" They're going, "All right, what is going on here? What is he saying?" Once again, Jesus is not going to diffuse the situation. He's going to double down and in the next verse, Jesus says to them, "Verily, verily, I say unto you, Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you." Okay. Now things just got complicated. Jesus just doubled down on everything they were struggling with. Now, Genesis 9:4, after the flood, the flood has ended, the arc has landed. They get off the arc, God makes a covenant with Noah and God promises Noah he's never going to flood the earth again, but part of this covenant, covenants are always two-way promises here. God's promise is he's never going to flood the earth again and he's going to put a rainbow in the sky so you can remember it, but human beings, all the descendants of Noah need to promise some other things, and one of those promises is in 9:4 where it says, "But flesh with the life thereof, which is the blood thereof, ye shall not eat." This is a command that Jews understood to be universal. This was not just for Jews. They didn't think anybody should be eating blood because blood is symbolic of life, and now here Jesus is saying, "If you want life, if you want everlasting life, you need to not only eat the flesh of the son of man, but drink his blood." This just got really complicated for them. So skipping ahead to verse 60, it's totally understandable why with this teaching, they respond, "It's a hard saying; who can understand it," and then by verse 66, we get that verse that says, "From that time, many of the disciples went back and walked no more with him." Well now, we have the advantage of hearing it in a slightly different way. For us today and for all Christian readers of the Gospel of John, whether it's in ancient times or today, we read this through the lens of the sacrament. We read this as Jesus helping people to understand what we call the sacrament really means. ]

53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the son of man, [ Title for Christ - The "son of God" and the "son of Man" are synonymous... In the pure Adamic language, the name Elohim means "the Gods" it is (plural) in hebrew, the Father, is "Man of Holiness" (signifying that God is a Holy Man), and the name of Christ, the son, is short for "son of Man of Holiness" (Mormon Doctine p671; Moses 6:57 ] and drink his blood, ye have no life in you. [ Or if you will not choose to follow me; to covenant with me; to believe in me enough to partake of the sacrament then you will not have eternal life. The only way that the Savior can save us is when we believe on his name, we have to give him the agency over our life to interceed in our behalf; and if we do not believe that he can if we do not choose to make him a part of our life then we lock the gates to eternal life - not him. ]

54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; [ Drink his blood and have eternal life or the kind of life that he has. ] and I will raise him up at the last day. [ To eat the flesh and drink the blood of the son of God is, first, to accept him in the most literal and full sense, with no reservation whatever, as the personal offspring in the flesh of the Eternal Father; and, secondly, it is to keep the commandments of the son by accepting his gospel, joining his Church, and enduring in obedience and righteousness unto the end. Those who by this course eat his flesh and drink his blood shall have eternal life, meaning exaltation in the highest heaven of the celestial world. Speaking of ancient Israel, for instance, Paul says: They “did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.” (1 Cor. 10:3–4.)]

55 For my flesh is meat indeed, [ We need to come, to the sacrament table hungry. If we were about to go to a banquet of the finest food from the finest chefs in the land would we not go hungry, would we not go with great appetite, if not the food would not be tempting, nor do us any good. So it is with the sacrament, we must come hungering and thirsting for righteousness, for spiritual growth. “How can we have spiritual hunger? Who is there among us that does not wound his spirit by word, thought, or deed, from Sabbath to Sabbath? We do things for which we are sorry and desire to be forgiven, or we have erred against someone and given injury. ] and my blood is drink indeed.

56  He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. [ He is describing the sacrament as us symbolically taking Jesus' body and blood, symbolically taking Jesus' whole person into ourselves. Early Christians understood this in lots of different ways that I think adds some extra meaning. A Christian named Tertullian writing at the end of second century, early third century, Tertullian describes it like this. Our flesh feeds on the body and blood of Christ that our soul may likewise be filled with God. some other ancient Christians understood the sacrament to function like an antidote, like a serum or antidote to the death caused by eating the tree of the knowledge of good and evil. So a tree of knowledge of good and evil that causes death from eating it, you're taking death into yourself even though it also brought knowledge of good and evil. So now we need the tree of life and the fruit of the tree of life, which in this case is Jesus, the bread of life. We ingest that. We take life into ourselves, which cures us of the death that we partook of by entering into this world. We believe that God gave priesthood to us and that priesthood has to be used with the proper keys and authority to pronounce the words of blessing over the bread and water, and if those words are mispronounced, if they are not pronounced properly, they need to be pronounced again. You need to say the whole prayer over again. So we absolutely believe that priesthood power is involved and that the sacrament is therefore not only symbolic, it is powerful and effectual because priesthood power is involved. I don't think we would go so far as the Catholics to say that the water and the bread is transformed into something else, that it is literally transformed into the flesh and blood of Jesus, but we would say that that power and authority of God has to be present in order for the sacrament to be functional. So it's more than just a symbol. Symbolism is absolutely involved, but it's more than a symbol because power and authority needs to be there as part of our renewing our covenants and taking the name of Christ upon us again every week. ]

57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

58 This is that bread which came down from heaven: not as your fathers did eat manna, [ Manna kept the children of Israel alive physically. ] and are dead: he that eateth of this bread shall live for ever.

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

60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? [ Well think about it yes this is hard to understand to them what Jesus is teaching them. Eat his flesh and drink his blood - how is this to even happen? It is really weird for them and so a good many of them just leave and walk no more with him. vs 66. If we liken it to our day we would be saying “Yes, Lord, these are hard things that you are asking me to do, they are not what I would want to do, they do not make sense to me, I don’t understand them; but I know what I feel and thou hast the words of eternal life.” Do we often not understand why the Lord does certain things; why the Apostles do certain things. sometimes it is not for us to know; or we do not know until sometime later; indeed they are hard sayings and who can hear? ]

61 When Jesus knew in himself that his disciples murmured at it, [ This is one of the twelve that is murmurming here as it was Simon Peter. Who I suppose was not sure if he was ok with what the Savior was sayng. But that does not matter - notice how the Savior responds. ] he [ The Savior of the world the son of God. ] said unto them, Doth this offend you? [ Is he asking if this is ok? Is he asking how well this will play out in the media? in social media platforms? No; he is stating fact; putting them in line]

62 What and if ye shall see the son of man [title for Christ - The "son of God" and the "son of Man" are synonymous... In the pure Adamic language, the name Elohim means "the Gods" it is (plural) in hebrew, the Father, is "Man of Holiness" (signifying that God is a Holy Man), and the name of Christ, the son, is short for "son of Man of Holiness" (Mormon Doctine p671; Moses 6:57. ] ascend up where he was before? [ When you see it with your own eyes will you believe? ]

63 It is the spirit that quickeneth; the flesh profiteth nothing: [ So just because you see me with your own eyes ascend up into heaven that will not be enough for you. You need to spiritually know these things or it will be of no lasting value to you. ] the words that I speak unto you, they are spirit, and they are life. [ “This querulous, unbelieving attitude on the part of the Jews was, not only wholly unwarranted, but from Jewish lips it bordered on absurdity. Probably no people in all history understood better or had made more extensive use of symbolical and figurative language than they had. Further, Jesus had just taught them the doctrine of the Bread of Life. For them to pretend not to know that eating the flesh of Jesus meant accepting him as the son of God and obeying his words could only mean that they were wilfully closing their eyes to the truth.” (McConkie, DNTC, 1:359.) ]

64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.

65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.

66 ¶ From that time many of his disciples went back, and walked no more with him. [ Consider these words from President David O. McKay as they apply to all who would be disciples of our Savior: “[The sermon on the Bread of Life as recorded by John] is highly spiritual, and contains references about Christ as the ‘Bread of Life,’ which His followers could not believe. They could not comprehend what He was saying, and many of them walked away. . . . “. . . the twelve . . . slightly glimpsed the spiritual significance of that sermon. . . . “. . . Those apostles had that day the power and privilege of making a choice—whether they would walk with those who were impressed only with the physical favors, advantages, which nature could give, or whether their gifts heed to the spiritual in man. . . . “. . . Such a decision may determine whether one responds to the call of one’s soul to rise, or yields to the tendency to grovel. . . . “. . . the disciples of Jesus glimpsed a light that would enlighten their souls spiritually as the sun replaces darkness with beams of light. But there are few persons who see that Light or even believe in the fuller life, and often after glimpsing it, they turn away to the grosser and more sordid things.” (“Whither Shall We Go?,” Speeches of the Year, 1961, pp. 2–4. Italics added.) ]

67 Then said Jesus unto the twelve, Will ye also go away? [ Or is all of this too much for you? This is the bread of life sermon that Jesus gives. From this time forward, many of his disciples went back and walked no more with him. Notice the poignancy from the human side of Christ. When he says "will you also go away?" or "Are you also going to abandon me?" Can you feel the tenderness, or sorrow of that question, that Jesus feels a rejection at some level? "Are you also going to do for this?" And this is when I love Peter, bless Peter. Steps up to the plate and says, " Lord, to whom shall we go for thou hast the words of eternal life and we believe and are sure that thou art that Christ, the son of the living God." This reiterates to me that Jesus, even as God, has experienced the difficulties of mortal life, and I think that we need to appreciate that aspect of him as well, there's a connection with us as individuals, as we struggle with the things of mortality as well. ]

68 Then Simon Peter answered him, Lord, to whom shall we go? [ There is really no option for us; we know that what thou speaks is the truth; as such there is no other alternatives for eternal life, and we bear witness of that. ] thou hast the words of eternal life.

69 And we believe and are sure that thou art that Christ, the son of the living God.

70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil? [ So we might ask ourselves why would the Lord have chosen one amoung the twelve apostles who would betray him? Do we always think that we understand why the Lord chooses to do everything? Do we need to know every reason? Or is it good enough that the Lord knows and we go forward by faith? ]

71 He [ The Savior ] spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve. [ Implying that the Savior knew full well whom would be the one to betray him. He knew who amoung them was a devil. (vs 70) ]