KJV: Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.
YLT: he who is eating my flesh, and is drinking my blood, hath life age-during, and I will raise him up in the last day;
Darby: He that eats my flesh and drinks my blood has life eternal, and I will raise him up at the last day:
ASV: He that eateth my flesh and drinketh my blood hath eternal life: and I will raise him up at the last day.
| ὁ | The [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| τρώγων | eating |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: τρώγω Sense: to gnaw, crunch, chew raw vegetables or fruits (as nuts, almonds). |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| σάρκα | flesh |
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Parse: Noun, Accusative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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| πίνων | drinking |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: πίνω Sense: to drink. |
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| αἷμα | blood |
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Parse: Noun, Accusative Neuter Singular Root: αἷμα Sense: blood. |
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| ζωὴν | life |
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Parse: Noun, Accusative Feminine Singular Root: ζωή Sense: life. |
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| αἰώνιον | eternal |
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Parse: Adjective, Accusative Feminine Singular Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
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| κἀγὼ | and I |
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Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: κἀγώ Sense: and I. |
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| ἀναστήσω | will raise up |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἀναπηδάω Sense: to cause to rise up, raise up. |
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| τῇ | in the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐσχάτῃ | last |
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Parse: Adjective, Dative Feminine Singular Root: ἔσχατος Sense: extreme. |
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| ἡμέρᾳ | day |
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Parse: Noun, Dative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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Greek Commentary for John 6:54
Present active participle for continual or habitual eating like πιστευετε pisteuete in John 6:29. The verb τρωγω trōgō is an old one for eating fruit or vegetables and the feeding of animals. In the N.T. it occurs only in John 6:54, John 6:56, John 6:58; John 13:18; Matthew 24:38. Elsewhere in the Gospels always εστιω esthiō or επαγον ephagon (defective verb with εστιω esthiō). No distinction is made here between επαγον ephagon (John 6:48, John 6:50, John 6:52, John 6:53, John 6:58) and τρωγω trōgō (John 6:54, John 6:56, John 6:57, John 6:58). Some men understand Jesus here to be speaking of the Lord‘s Supper by prophetic forecast or rather they think that John has put into the mouth of Jesus the sacramental conception of Christianity by making participation in the bread and wine the means of securing eternal life. To me that is a violent misinterpretation of the Gospel and an utter misrepresentation of Christ. It is a grossly literal interpretation of the mystical symbolism of the language of Jesus which these Jews also misunderstood. Christ uses bold imagery to picture spiritual appropriation of himself who is to give his life-blood for the life of the world (John 6:51). It would have been hopeless confusion for these Jews if Jesus had used the symbolism of the Lord‘s Supper. It would be real dishonesty for John to use this discourse as a propaganda for sacramentalism. The language of Jesus can only have a spiritual meaning as he unfolds himself as the true manna. [source]
Another verb for eating is used. With the exception of Matthew 24:38, it is found only in John, and always in connection with Christ. No special significance can be fairly attached to its use here. It seems to be taken as a current word, and ἔφαγον is resumed in John 6:58. [source]
Reverse Greek Commentary Search for John 6:54
A characteristic phrase of John for live forever. See John 3:16, John 3:36; John 5:24; John 6:40, John 6:47, John 6:54; 1 John 3:15; 1 John 5:12. The interview with Nicodemus closes with John 3:15; and the succeeding words are John's. This appears from the following facts: 1. The past tenses loved and gave, in John 3:16, better suit the later point of view from which John writes, after the atoning death of Christ was an accomplished historic fact, than the drift of the present discourse of Jesus before the full revelation of that work. 2. It is in John's manner to throw in explanatory comments of his own (John 1:16-18; John 12:37-41), and to do so abruptly. See John 1:15, John 1:16, and on and, John 1:16. 3. John 3:19is in the same line of thought with John 1:9-11in the Prologue; and the tone of that verse is historic, carrying the sense of past rejection, as loved darkness; were evil. 4. The phrase believe on the name is not used elsewhere by our Lord, but by John (John 1:12; John 2:23; 1 John 5:13). 5. The phrase only-begotten son is not elsewhere used by Jesus of himself, but in every case by the Evangelist (John 1:14, John 1:18; 1 John 4:9). 6. The phrase to do truth (John 3:21) occurs elsewhere only in 1 John 1:6. -DIVIDER- -DIVIDER- [source]
With the exception of Matthew 24:38, the word occurs only in John. See on John 6:54. Originally it means to gnaw or crunch; to chew raw vegetables or fruits, and hence often used of animals feeding, as Homer (“Odyssey,” vi., 90), of mules feeding. Of course it has lost its original sense in the New Testament, as it did to some extent in classical Greek, though, as applied to men, it more commonly referred to eating vegetables or fruit, as Aristophanes (“Peace,” 1325) τρώγειν , to eat figs. The entire divorce in the New Testament from its primitive sense is shown in its application to the flesh of Christ (John 6:54). It is used by John only in connection with Christ. [source]
Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (John 6:54, John 6:56, John 6:57, John 6:58; John 13:18) and Matthew 26:38. lxx has here ο τρωγων ho esthiōn Lifted up his heel against me First aorist active indicative of επηρεν επ εμε την πτερναν αυτου epairō επαιρω Pterna old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet. [source]
Present active subjunctive with ινα hina “that he may keep on having eternal life” as in John 3:15, John 3:36. Beholdeth With the eye of faith as in John 12:45. And I will raise him up Future active indicative (volitive future, promise) as in John 6:54.sa120 [source]
With the eye of faith as in John 12:45. And I will raise him up Future active indicative (volitive future, promise) as in John 6:54.sa120 [source]
Future active indicative (volitive future, promise) as in John 6:54.sa120 [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
See the same clause in John 17:12. Purpose clause with αλλ ινα η γραπη πληρωτηι hina and first aorist passive subjunctive of ινα plēroō This treachery of Judas was according to the eternal counsels of God (John 12:4), but none the less Judas is responsible for his guilt. For a like elliptical clause see John 9:3; John 15:25. The quotation is from the Hebrew of Psalm 41:9. He that eateth Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (John 6:54, John 6:56, John 6:57, John 6:58; John 13:18) and Matthew 26:38. lxx has here ο τρωγων ho esthiōn Lifted up his heel against me First aorist active indicative of επηρεν επ εμε την πτερναν αυτου epairō επαιρω Pterna old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet. [source]
Added to the phrase in John 6:54 in the place of εχει ζωην αιωνιον echei zōēn aiōnion (has eternal life). The verb μενω menō (to abide) expresses continual mystical fellowship between Christ and the believer as in John 15:4-7; 1 John 2:6, 1 John 2:27, 1 John 2:28; 1 John 3:6, 1 John 3:24; 1 John 4:12, 1 John 4:16. There is, of course, no reference to the Lord‘s Supper (Eucharist), but simply to mystical fellowship with Christ. [source]
Literally, “That all which” (see John 6:37 for παν ο pan ho), but there is a sharp anacoluthon with παν pān left as nominativus pendens. I should lose nothing Construed with ινα hina “that I shall not lose anything of it.” Απολεσω Apolesō from απολλυμι apollumi can be either future active indicative or first aorist active subjunctive as is true also of αναστησω anastēsō (from ανιστημι anistēmi), “I shall raise up.” At the last day Locative case without εν en Only in John, but four times here (John 6:39, John 6:40, John 6:44, John 6:54) “with the majesty of a solemn refrain.” In John 7:37 it is the last day of the feast of tabernacles, but in John 11:24; John 12:48 of the day of judgment as here. Christ is the Agent of the general resurrection in John 5:28 as in 1 Corinthians 15:22 while here only the resurrection of the righteous is mentioned. [source]
Present active participle for continual or habitual eating like πιστευετε pisteuete in John 6:29. The verb τρωγω trōgō is an old one for eating fruit or vegetables and the feeding of animals. In the N.T. it occurs only in John 6:54, John 6:56, John 6:58; John 13:18; Matthew 24:38. Elsewhere in the Gospels always εστιω esthiō or επαγον ephagon (defective verb with εστιω esthiō). No distinction is made here between επαγον ephagon (John 6:48, John 6:50, John 6:52, John 6:53, John 6:58) and τρωγω trōgō (John 6:54, John 6:56, John 6:57, John 6:58). Some men understand Jesus here to be speaking of the Lord‘s Supper by prophetic forecast or rather they think that John has put into the mouth of Jesus the sacramental conception of Christianity by making participation in the bread and wine the means of securing eternal life. To me that is a violent misinterpretation of the Gospel and an utter misrepresentation of Christ. It is a grossly literal interpretation of the mystical symbolism of the language of Jesus which these Jews also misunderstood. Christ uses bold imagery to picture spiritual appropriation of himself who is to give his life-blood for the life of the world (John 6:51). It would have been hopeless confusion for these Jews if Jesus had used the symbolism of the Lord‘s Supper. It would be real dishonesty for John to use this discourse as a propaganda for sacramentalism. The language of Jesus can only have a spiritual meaning as he unfolds himself as the true manna. [source]
Nowhere else in the N.T., but see John 5:26 and “the living God” (Matthew 16:16; 2 Corinthians 6:16). The Father is the source of life and so “I live because of the Father” He that eateth me Still bolder putting of the mystical appropriation of Christ (John 6:51, John 6:53, John 6:54, John 6:56). Because of me The same idea appears in John 14:19: “Because I live ye shall live also.” See John 11:25. Jesus Christ is our ground of hope and guarantee of immortality. Life is in Christ. There is no real difficulty in this use of δια dia with the accusative as with δια τον πατερα dia ton patera just before. It occurs also in John 15:3. As the Father is the fount of life to Christ, so Christ is the fount of life to us. See 1 John 4:9 where δια dia is used with the genitive (δι αυτου di' autou) as the intermediate agent, not the ground or reason as here. [source]
(1) Which sleep should be, which have been laid asleep or have fallen asleep, giving the force of the passive. (2) Διὰ τοῦ Ἱησοῦ can by no possibility be rendered in Jesus, which would be ἐν Ἱησοῦ :see 1 Corinthians 15:18; 1 Thessalonians 4:16. It must mean through or by means of Jesus. -DIVIDER- -DIVIDER- (3) The attempt to construe διὰ τοῦ Ἱησοῦ with τοὺς κοιμηθέντας thosewho have fallen asleep by means of Jesus, gives an awkward and forced interpretation. It has been explained by supposing a reference to martyrs who have died by Jesus; because of their faith in him. In that case we should expect the accusative, διὰ τὸν Ἱησοῦν onaccount of or for the sake of Jesus. Moreover Paul is not accentuating that idea. Κοιμηθέντας would be universally understood by the church as referring to the death of Christians, so that by Jesus would be superfluous. -DIVIDER- -DIVIDER- (4) Διὰ τοῦ Ἱησοῦ should be construed with ἄξει willbring. Rend. the whole: them also that are fallen asleep will God through Jesus bring with him. Jesus is thus represented as the agent of the resurrection. See 1 Corinthians 15:21; John 5:28; John 6:39, John 6:44, John 6:54. Bring ( ἄξει ) is used instead of ἐγειρεῖ shallraise up, because the thought of separation was prominent in the minds of the Thessalonians. -DIVIDER- -DIVIDER- [source]
Lit., the day of judgment. The exact phrase occurs here only. Ἡμέρᾳ κρίσεως dayof judgment, without the articles, is found Matthew 10:15; Matthew 11:22, Matthew 11:24; Matthew 12:36; 2 Peter 2:9; 2 Peter 3:7. The day is called the great day of their wrath (Revelation 6:17); the day of wrath and of revelation of the righteous judgement of God (Romans 2:5); the day of visitation (1 Peter 2:12); the last day (John 6:39, John 6:40, John 6:44, John 6:54); that day (Matthew 7:22; Luke 6:23; Luke 10:12). The judgment is found Matthew 12:41, Matthew 12:42; Luke 10:14; Luke 11:31, Luke 11:32. [source]
The present kingdom. Trench is wrong in saying that “while the tribulation is present the kingdom is only in hope.” On the contrary, it is the assurance of being now within the kingdom of Christ - under Christ's sovereignty, fighting the good fight under His leadership - which gives hope and courage and patience. The kingdom of God is a present energy, and it is a peculiality of John to treat the eternal life as already present. See John 3:36; John 5:24; John 6:47, John 6:54; 1 John 5:11. “In all these things we are abundantly the conquerors (Romans 8:37sqq.). This may go to explain the peculiar order of the three words; tribulation and kingdom, two apparently antithetic ideas, being joined, with a true insight into their relation, and patience being added as the element through which the tribulation is translated into sovereignty. The reference to the future glorious consummation of the kingdom need not be rejected. It is rather involved in the present kingdom. Patience, which links the life of tribulation with the sovereignty of Christ here upon earth, likewise links it with the consummation of Christ's kingdom in heaven. Through faith and patience the subjects of that kingdom inherit the promises. “Rightly he says first 'in the tribulation' and adds afterwards 'in the kingdom,' because, if we suffer together we shall also reign together” (Richard of St. Victor, cited by Trench). Compare Acts 14:22. [source]