John 6:53
New International Version
Jesus said to them, "Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.

New Living Translation
So Jesus said again, "I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you.

English Standard Version
So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.

Berean Study Bible
So Jesus said to them, “Truly, truly, I tell you, unless you eat the flesh and drink the blood of the Son of Man, you have no life in you.

Berean Literal Bible
Therefore Jesus said to them, "Truly, truly, I say to you, unless you shall have eaten the flesh of the Son of Man, and shall have drunk His blood, you do not have life in yourselves.

New American Standard Bible
So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves.

King James Bible
Then Jesus said unto 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.

Christian Standard Bible
So Jesus said to them, "Truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life in yourselves.

Contemporary English Version
Jesus answered: I tell you for certain that you won't live unless you eat the flesh and drink the blood of the Son of Man.

Good News Translation
Jesus said to them, "I am telling you the truth: if you do not eat the flesh of the Son of Man and drink his blood, you will not have life in yourselves.

Holman Christian Standard Bible
So Jesus said to them, "I assure you: Unless you eat the flesh of the Son of Man and drink His blood, you do not have life in yourselves.

International Standard Version
So Jesus told them, "Truly, I tell all of you emphatically, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves.

NET Bible
Jesus said to them, "I tell you the solemn truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.

New Heart English Bible
Jesus therefore said to them, "Truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life in yourselves.

Aramaic Bible in Plain English
And Yeshua said to them, “Timeless truth I speak to you: Unless you eat the body of The Son of Man and drink his blood, you have no life in yourselves.”

GOD'S WORD® Translation
Jesus told them, "I can guarantee this truth: If you don't eat the flesh of the Son of Man and drink his blood, you don't have the source of life in you.

New American Standard 1977
Jesus therefore said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves.

Jubilee Bible 2000
Then Jesus said unto them, Verily, verily, I say unto you, Unless ye eat the flesh of the Son of man and drink his blood, ye shall have no life in you.

King James 2000 Bible
Then Jesus said unto them, Verily, verily, I say unto you, Except you eat the flesh of the Son of man, and drink his blood, you have no life in you.

American King James Version
Then Jesus said to them, Truly, truly, I say to you, Except you eat the flesh of the Son of man, and drink his blood, you have no life in you.

American Standard Version
Jesus therefore said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves.

Douay-Rheims Bible
Then Jesus said to them: Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you.

Darby Bible Translation
Jesus therefore said to them, Verily, verily, I say unto you, Unless ye shall have eaten the flesh of the Son of man, and drunk his blood, ye have no life in yourselves.

English Revised Version
Jesus therefore said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves.

Webster's Bible Translation
Then Jesus said to them, Verily, verily, I say to you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.

Weymouth New Testament
"In most solemn truth I tell you," said Jesus, "that unless you eat the flesh of the Son of Man and drink His blood, you have no Life in you.

World English Bible
Jesus therefore said to them, "Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves.

Young's Literal Translation
Jesus, therefore, said to them, 'Verily, verily, I say to you, If ye may not eat the flesh of the Son of Man, and may not drink his blood, ye have no life in yourselves;
Study Bible GRK ▾ 
Jesus the Bread of Life
52At this, the Jews began to argue among themselves, “How can this man give us His flesh to eat?” 53So Jesus said to them, “Truly, truly, I tell you, unless you eat the flesh and drink the blood of the Son of Man, you have no life in you. 54Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day.…
Cross References
Matthew 8:20
Jesus replied, "Foxes have dens, and birds of the air have nests, but the Son of Man has no place to lay His head."

John 6:27
Do not work for food that perishes, but for food that endures to eternal life, which the Son of Man will give you. For on Him God the Father has placed His seal of approval."

John 6:51
I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And this bread, which I will give for the life of the world, is My flesh."

John 6:62
Then what will happen if you see the Son of Man ascend to where He was before?

Treasury of Scripture

Then Jesus said to them, Truly, truly, I say to you, Except you eat the flesh of the Son of man, and drink his blood, you have no life in you.

Verily.

John 6:26,47 Jesus answered them and said, Truly, truly, I say to you, You seek …

See on ch.

John 3:3 Jesus answered and said to him, Truly, truly, I say to you, Except …

Matthew 5:18 For truly I say to you, Till heaven and earth pass, one stroke or …

Except.

John 3:3,5 Jesus answered and said to him, Truly, truly, I say to you, Except …

John 13:8 Peter said to him, You shall never wash my feet. Jesus answered him, …

John 15:4 Abide in me, and I in you. As the branch cannot bear fruit of itself, …

Matthew 18:3 And said, Truly I say to you, Except you be converted, and become …

Luke 13:3,5 I tell you, No: but, except you repent, you shall all likewise perish…

eat.

John 6:55 For my flesh is meat indeed, and my blood is drink indeed.

John 3:36 He that believes on the Son has everlasting life: and he that believes …

Matthew 26:26-28 And as they were eating, Jesus took bread, and blessed it, and broke …

1 John 5:12 He that has the Son has life; and he that has not the Son of God has not life.

Revelation 2:7,17 He that has an ear, let him hear what the Spirit said to the churches; …







Lexicon
So
οὖν (oun)
Conjunction
Strong's Greek 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's Greek 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

said
Εἶπεν (Eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

to them,
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

“Truly,
Ἀμὴν (Amēn)
Hebrew Word
Strong's Greek 281: Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.

truly,
ἀμὴν (amēn)
Hebrew Word
Strong's Greek 281: Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.

I tell
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

you,
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.

unless
ἐὰν (ean)
Conjunction
Strong's Greek 1437: If. From ei and an; a conditional particle; in case that, provided, etc.

you eat
φάγητε (phagēte)
Verb - Aorist Subjunctive Active - 2nd Person Plural
Strong's Greek 5315: A primary verb; to eat.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

flesh
σάρκα (sarka)
Noun - Accusative Feminine Singular
Strong's Greek 4561: Flesh, body, human nature, materiality; kindred.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

drink
πίητε (piēte)
Verb - Aorist Subjunctive Active - 2nd Person Plural
Strong's Greek 4095: To drink, imbibe. A prolonged form of pio, which poo occurs only as an alternate in certain tenses; to imbibe.

the
τὸ (to)
Article - Accusative Neuter Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

blood
αἷμα (haima)
Noun - Accusative Neuter Singular
Strong's Greek 129: Blood, literally, figuratively or specially; by implication, bloodshed, also kindred.

of the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Son
Υἱοῦ (Huiou)
Noun - Genitive Masculine Singular
Strong's Greek 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of Man,
ἀνθρώπου (anthrōpou)
Noun - Genitive Masculine Singular
Strong's Greek 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

you have
ἔχετε (echete)
Verb - Present Indicative Active - 2nd Person Plural
Strong's Greek 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

no
οὐκ (ouk)
Adverb
Strong's Greek 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

life
ζωὴν (zōēn)
Noun - Accusative Feminine Singular
Strong's Greek 2222: Life, both of physical (present) and of spiritual (particularly future) existence. From zao; life.

in
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

you.
ἑαυτοῖς (heautois)
Reflexive Pronoun - Dative Masculine 3rd Person Plural
Strong's Greek 1438: Himself, herself, itself.
(53) Then Jesus said unto them.--This is hardly strong enough for the original. It is rather, Jesus therefore said unto them. The words follow upon those he has heard from them.

Some of them have spoken of eating His flesh. Others may even have pressed this to the reductio ad horribile. Eat His flesh! Shall we, then, drink His blood too? In no less than seven passages of the Pentateuch had the eating of blood been forbidden (Genesis 9:4; Leviticus 3:17; Leviticus 7:26-27; Leviticus 17:10-14; Leviticus 19:26; Deuteronomy 12:16; Deuteronomy 12:23-24; Deuteronomy 15:23); and we find in later times the strength of the feeling of abhorrence, as in 1Samuel 14:32, and Ezekiel 33:25, and in the decree of the first Judaeo-Christian Council (Acts 15:29). In the fullest of these passages (Leviticus 17:10-14), the prohibition is grounded upon the facts that the blood is the physical seat of animal life, and that the blood maketh atonement for the soul. It was the life-element poured out before God instead of the life of the soul that sinned. Such would be the thoughts of those who strove among themselves as to what His words could mean; and to these thoughts He speaks with the "Verily, verily," which ever expresses a spiritual truth that He alone could reveal.

Except ye eat the flesh of the Son of man.--The words point more definitely than those which have gone before to His death. The blood is spoken of as distinct from the flesh, and in this is involved physical death. The eating the flesh would itself involve, as we have seen above, the thoughts of sacrifice and of sustenance, the removal of the death-penalty attached to sin, and the strength of life sustained by food. But the spiritual truth is fuller and deeper than this; and the true element of life in the soul depends upon such communion with Christ as is expressed by drinking the blood itself: that is, by receiving into the human spirit the atonement represented by it. and with this the very principle of life. They may not receive into the human frame the principle of animal life, but no man really has spiritual life who does not receive into the inmost source of his being the life-principle revealed in the person of Christ. This is to pass through and through his moral frame, like the blood which traverses the body, hidden from sight, but passing from the central heart through artery and vein, bearing life in its course to muscle, and nerve, and tissue. It is to traverse the soul, passing from the Eternal Life and Love, which is the heart of the universe, through the humanity of Christ, and carrying in its course life and energy for every child of man.

Life in you.--More exactly, life in yourselves. This is more fully expressed in John 6:56-57.

Verses 53, 54. - Jesus said to them, Verily, verily, I say unto you, Except ye have eaten the flesh of the Son of man, and have drunk his blood, ye have not life in yourselves. He that eateth (τρώγων, "eateth with pleasure, eagerness," is repeated four times, as perhaps a stronger expression than φάγων) my flesh and drinketh my blood, hath eternal life; and I will raise him up at the last day. This result, it should be seen, is identical with the promises made to "beholding," "coming," "believing." Life and resurrection will really follow these acts and conditions; but then it is obvious that "beholding," "coming," "believing," must veritably cover what is contained in this last statement. There is no mere tautology. These words express more fully the original condition. They are not new conditions, but a further imaginative exposition of the former ones. The believing involves an assimilation into the very substance of the believer's nature of that which he here specifies as "flesh and blood." Reuss and Luthardt, and to some extent Moulton, admit that by "flesh and blood" he means no more than "flesh;" that under "flesh" is included "blood;" that by both he simply means "himself." Lunge urges that by "flesh" is meant "human nature" - his "manhood;" but by "flesh and blood" (see Matthew 16:17; Galatians 1:16), "inherited nature" - the humanity of Christ in "historical manifestation." But he passes on to say that this manifestation culminates, is completed, in death, and, thus completed, the life of Christ is the nourishment of the real life of man. Tholuck: "The addition of αῖμα to σὸρξ only expresses, by its main constituents, the sensible human nature." The great bulk of interpreters take the additional mention of drinking of his blood to connote an entire acceptance of the atoning sacrifice, of the Paschal blood shedding, to be effected for the deliverance of the world (so Augustine, Luther, Calvin, Grotius, Lucke, Neander, Keim, Meyer, Weiss, etc.). "Eating of the flesh," then, would mean acceptance of his humanity, of the manifestation of the eternal love in the Son of man; and "drinking his blood" would mean entire mental assimilation also of the terrible culmination of his mission in violent, sacrificial death. This momentous condition of life eternal is stated both negatively and positively. Without the participation in this twofold aspect of the Lord and his work, there is no life. Unless "coming to him," "believing on him," means an acceptance of his humanity, an apprehension of that Personality in whom the Word was incarnate, and an utter surrender of the soul to the rending of that flesh and shedding of the blood which is the life, i.e. to the death of the Son of man, it is not the coming to him and believing on him of which he has already spoken. He that does thus eat and drink will satisfy a craving after nourishment and refreshment. Unless a man consciously or unconsciously accepts, absorbs, the sublime and wondrous gift of the Divine humanity from the second Man, the Lord from heaven, rather than from the first man, he has no life in himself. Human nature apart item the new creation and the new beginning is a dying, not a living, entity. The new life quickened by the Incarnation is not all that Christ would give. The blood of the Son of man, to be accepted in the same way. is a further exposition of the object of faith. The "eating" and "drinking" are therefore phrases which portray the very intimate and close form of that contact with, and dependence upon, the incarnation and the sacrifice of the Son of God, which Christ erewhile defines in broader, vaguer metaphor. A great question has arisen on these verses - whether our Lord is pointing to, or making prophetic reference to, the institution of the Eucharist, about which the fourth evangelist is strangely silent. Certain of the early Fathers - Chrysostom, Cyril, and Theophylact - have given it this meaning, though the great bulk of the patristic writers - Ignatius, Irenseus, Origen, Clemens Alex., Tertullian, and even Cyprian (though the passage may be applied by them to the Eucharist as one way or method of spiritually eating and drinking the Son of man) - do most obviously interpret the passage itself of direct and spiritual, not the indirect and sacramental manducation of the living Bread. The same view is presented by Eusebius, Athanasius, and Cyril of Alexandria. For the first four centuries all that was done was to apply the argument of ch. 6, in order to press the importance of communicating sacramentally. This led the Romanist writers to go further, and regard the participation in the sacramental body and blood as essential to life eternal. Pope Innocent I., Bishop of Rome, A.D. 402, was the first distinguished man who brought up out of this passage "the necessity of communicating infants;" and from the time of his synodical epistle (A.D. 417) the Latin Chinches interpreted the passage, "Except you receive the Eucharist, you have no life in you." The views of Augustine were vacillating or are dubious. Fulgentius shows that he had, to some extent, broken loose from this narrow view when he concluded that baptism without the Eucharist did convey all the benefits of the body and blood of Christ. Numerous Schoolmen (see Albertinus, 'De Eucharistia,' lib. i.e. 30; and Wake, 'Disc. of the Eucharist,' p. 20) rejected the sacramental interpretation, and the Reformers most justly repudiated it. Luther, Melancthon, Beza, Grotius, Owen, Lampe, Cocceius, asserted that the whole construction of the passage, which treats "coming," "believing," as the complete conditions of life and resurrection, must not be held to transform an, as yet, uninstituted ceremonial into the sole method of "believing." Notwithstanding this wide protest, the opponents of the authenticity of the Fourth Gospel - Bretschneider, Strauss, Baur, Thoma, Hilgenfeld, and numerous others - see in this passage the conception of a mystically disposed second-century divine, who placed the Eucharistic ceremony in the lips of Jesus long before the institution. But while this view can be without hesitation rejected, it is obvious that there was a spiritual participation in the "humanity" and the "sacrifice" of the Son of God which Christ called upon the Capernaites to experience - one which must have been possible to Old Testament saints, to little children; to all who are acceptable to God and accepted by him. Such participation is, without doubt, aided and rendered peculiarly possible, thinkable, in the Eucharist. These words were timed, therefore, to bear the rich and twofold sense of Holy Scripture. Observe:

(1) The use of σῶμα rather than σάρξ, in every account of the institution of the Supper, is not without special meaning; σάρξ and αῖμα meaning the whole of his humanity, and the entire fulness of the sacrifice for the world; while σῶμα καὶ αῖμα suggest that organized personal life in which the Incarnation culminated, and the blood which was shed for the remission of sins. The σῶμα is not without reference to the new "body" in which the spirit would be ultimately enshrined.

(2) The phrase, "drinking of the blood," is peculiar to these verses. In the Eucharist we "drink of the cup which is the new covenant in the blood of Christ." "The hand of history," says Edersheim, "has drawn out the telescope; and, as we gaze through it, every sentence and word sheds light upon the cross, and light from the cross carrying to us the twofold meaning - his death and its celebration in the great Christian sacrament." 6:52-59 The flesh and blood of the Son of man, denote the Redeemer in the nature of man; Christ and him crucified, and the redemption wrought out by him, with all the precious benefits of redemption; pardon of sin, acceptance with God, the way to the throne of grace, the promises of the covenant, and eternal life. These are called the flesh and blood of Christ, because they are purchased by the breaking his body, and the shedding of his blood. Also, because they are meat and drink to our souls. Eating this flesh and drinking this blood mean believing in Christ. We partake of Christ and his benefits by faith. The soul that rightly knows its state and wants, finds whatever can calm the conscience, and promote true holiness, in the redeemer, God manifest in the flesh. Meditating upon the cross of Christ gives life to our repentance, love, and gratitude. We live by him, as our bodies live by our food. We live by him, as the members by the head, the branches by the root: because he lives we shall live also.
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