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And people does not always mean individuals does it? Nope. And definitely not all individuals. So quit trying to make words always mean the same thing. But scholars agree in John 6 it means draw as in drag with force so you can deny basic truths but I'm not going to listen to your nonsense. You ignore context, you ignore Scripture and then set yourself up as the infallible pope of BB and Scripture interpretation. I have little use for your stupidity and arrogance.

 

Did I say that it did, NO. But and this is the point that you seem to have such a problem with it can and does mean individuals at times does it not? When Have I done that? Have I said G1670 can only mean draw or drag, NO you are the one that wants to hold

So lets make this clear you said "But scholars agree in John 6 it means draw as in drag with force" So when you look at
Joh 12:32 And I, if I am lifted up from the earth, will draw all peoples to Myself."
or
Joh 6:44 No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day.

What you want us to se is that God drags people to Himself. You persist in this view even though multiple scholars disagree with your view.You do realize that the scholars that you seem to be referring to in post # 166 were not talking about Joh 12:32 or Joh 6:44. So can G1670 be translated via draw or drag or hauled etc, yes. But context does indeed matter and you tend to ignore that. The scholars that I postedin post # 240 all agreed on one thing "“Helkuo {G1670} is used of Jesus on the cross drawing by His love, not force (Jn. 6:44; 12:32)”"

You sound like a very angry man. You really need to simmer down as you do not come across as a Christian.

 

Scholars were not talking about John 6:44? Oh brother:

6:43–44. The grumbling was not only insulting, but dangerous: it p 293 presupposed that divine revelation could be sorted out by talking the matter over, and thus diverted attention from the grace of God. ‘So long as a man remains, and is content to remain, confident of his own ability, without divine help, to assess experience and the meaning of experience, he cannot “come to” the Lord, he cannot “believe”; only the Father can move him to this step, with its incalculable and final results’ (Lightfoot, pp. 160–161).
The thought of v. 44 is the negative counterpart to v. 37a. The latter tells us that all whom the Father gives to the Son will come to him; here we are told that no-one can come to him unless the Father draws him (cf. Mk. 10:23ff.). And again, it will be Jesus himself who raises such a person up at the last day. The combination of v. 37a and v. 44 prove that this ‘drawing’ activity of the Father cannot be reduced to what theologians sometimes call ‘prevenient grace’ dispensed to every individual, for this ‘drawing’ is selective, or else the negative note in v. 44 is meaningless. Many attempt to dilute the force of the claim by referring to 12:32, where the same verb for ‘to draw’ (helkyō) occurs: Jesus there claims he will draw ‘all men’ to himself. The context shows rather clearly, however, that 12:32 refers to ‘all men without distinction’ (i.e. not just Jews) rather than to ‘all men without exception’. Yet despite the strong predestinarian strain, it must be insisted with no less vigour that John emphasizes the responsibility of people to come to Jesus, and can excoriate them for refusing to do so (e.g. 5:40).
D. A. Carson, The Gospel according to John, The Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 292–293.

43–44 Jesus doesn’t bother to answer the issues they raise. To allow them to set the tone and control the discussion would lead nowhere. So Jesus tells them to “stop grumbling.” Their premises are wrong and their conjectures are leading them in the wrong direction. The people who “come to Jesus” are those who are drawn by the Father (v. 44). The Greek word for “draw” (helkyō, GK 1816) when used literally means “to draw” or “to tug” (TDNT 2:503; in Ac 16:19 Paul and Silas are “dragged” before the authorities). When taken figuratively (as here in Jn 6:44) it means “to compel.” Barclay, 1:220, notes that “it almost always implies some kind of resistance.” Morris, 371 n. 110, adds, “God brings men to Himself although by nature they prefer sin.” Most commentators hold that John is speaking here of a drawing that goes far beyond moral influence; it is a drawing akin to divine election. No one is able to come to the Father unless the Father draws him or her. In connection with the restoration of Israel, God through the prophet Jeremiah says, “I have loved you with an everlasting love; I have drawn you with loving-kindness” (Jer 31:3). Interestingly, in John 12:32 Jesus says that when he is lifted up, he “will draw all men” to himself. The apparent contradiction is eased when we understand that in ch. 12 Jesus speaks of “all men without distinction” rather than “all men without exception” (Carson, 293). In his sacrificial death, Jesus will draw to himself people of every cultural, social, and ethnic background (12:32), but unless a specific person is drawn, that person cannot come to Christ (6:44). The drawing here is not the persuasive power of God’s concern for all, but the irresistible attraction of his grace for the elect. The CEV translates, “No one can come to me, unless the Father who sent me makes them want to come.” And those who do come will be raised to life “at the last day”—another indication that “realized eschatology” is only part of the whole story. The Father initiates the work of grace in the human heart, and the Son brings it to completion.
Robert H. Mounce, “John,” in The Expositor’s Bible Commentary: Luke–Acts (Revised Edition), ed. Tremper Longman III and David E. Garland, vol. 10 (Grand Rapids, MI: Zondervan, 2007), 447.

Then, taking up again one of his own main points (see 6:37), Jesus continues, No one can come to me unless the Father who sent me draw him, and I will raise him up at the last day. Here the emphasis is on the divine decree of predestination carried out in history. When Jesus refers to the divine drawing activity, he employs a term which clearly indicates that more than moral influence is indicated. The Father does not merely beckon or advise, he draws! The same verb (ἕλκω, ἑλκύω) occurs also in 12:32, where the drawing activity is ascribed to the Son; and further, in 18:10; 21:6, 11; Acts 16:19; 21:30; and Jas. 2:6. The drawing of which these passages speak indicates a very powerful—we may even say, an irresistible—activity. To be sure, man resists, but his resistance is ineffective. It is in that sense that we speak of God’s grace as being irresistible. The net full of big fishes is actually drawn or dragged ashore (21:6, 11). Paul and Silas are dragged into the forum (Acts 16:19). Paul is dragged out of the temple (Acts 21:30). The rich drag the poor before the judgment-seats (Jas. 2:6). Returning now to the Fourth Gospel, Jesus will draw all men to himself (12:32) and Simon drew his sword, striking the high priest’s servant, cutting off his right ear V 1, p 239 (18:10). To be sure, there is a difference between the drawing of a net or a sword, on the one hand, and of a sinner, on the other. With the latter God deals as with a responsible being. He powerfully influences the mind, will, heart, the entire personality. These, too, begin to function in their own right, so that Christ is accepted by a living faith. But both at the beginning and throughout the entire process of being saved, the power is ever from above; it is very real, strong, and effective; and it is wielded by God himself!
William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 1, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 238–239.

6:44 No one can come to me means “no one is able to come to me” (Gk. dynamai means “to be able”). This implies that no human being in the world, on his own, has the moral and spiritual ability to come to Christ unless God the Father draws him, that is, gives him the desire and inclination to come and the ability to place trust in Christ (see notes on v. 37; 12:32).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2035.

44 ἐλθεῖν aor2 inf. ἔρχομαι. πέμψας v. 38. ἑλκύσῃ aor. subj. ἕλκω drag, draw (lit. or met.). κἀγώ = καὶ ἐγώ. ἀνα-στήσω fut. ἔσχατος v. 39.
Max Zerwick and Mary Grosvenor, A Grammatical Analysis of the Greek New Testament (Rome: Biblical Institute Press, 1974), 305.

except the father which hath sent me, draw him: which is not to be understood of moral suasion, or a being persuaded and prevailed upon to come to Christ by the consideration of the mighty works which God had done to justify that he was the true Messiah, but of the internal and powerful influence of the grace of God; for this act of drawing is something distinct from, and superior to, both doctrine and miracles. The Capernaites had heard the doctrine of Christ, which was taught with authority, and had seen his miracles, which were full proofs of his being the Messiah, and yet believed not, but murmured at his person and parentage. This gave occasion to Christ to observe to them, that something more than these was necessary to their coming to him, or savingly believing in him; even the powerful and efficacious grace of the father in drawing: and if it be considered what men in conversion are drawn off from and to, from their beloved lusts and darling righteousness; to look unto, and rely upon Christ alone for salvation;
John Gill, An Exposition of the New Testament, vol. 1, The Baptist Commentary Series (London: Mathews and Leigh, 1809), 819.