KJV: He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
YLT: he who is eating my flesh, and is drinking my blood, doth remain in me, and I in him.
Darby: He that eats my flesh and drinks my blood dwells in me and I in him.
ASV: He that eateth my flesh and drinketh my blood abideth in me, and I in him.
Ὁ | The [one] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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τρώγων | eating |
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 |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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σάρκα | flesh |
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 |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: πίνω Sense: to drink. |
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αἷμα | blood |
Parse: Noun, Accusative Neuter Singular Root: αἷμα Sense: blood. |
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ἐμοὶ | Me |
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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μένει | abides |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μένω Sense: to remain, abide. |
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κἀγὼ | and I |
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: κἀγώ Sense: and I. |
Greek Commentary for John 6:56
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]
Render, as Rev., abideth. The word is a favorite one with John, occurring more frequently than in all the rest of the New Testament. [source]
Reverse Greek Commentary Search for John 6:56
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]
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 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]
For γευσαμένους tastedcomp. Hebrews 2:9. The meaning is, have consciously partaken of. Comp. 1 Peter 2:3, and τρώγων eateth John 6:56. The heavenly gift is the Holy Spirit. It is true that this is distinctly specified in the next clause, but the two clauses belong together. [source]
The Christian society. Compare John 6:56; John 14:20; John 15:4-10; John 17:23, John 17:26; Galatians 2:20(of the individual). [source]
To abide in God is a more common expression with John than to be in God, and marks an advance in thought. The phrase is a favorite one with John. See John 15:4sqq.; John 6:56; 1 John 2:24, 1 John 2:27, 1 John 2:28; 1 John 3:6, 1 John 3:24; 1 John 4:12sq.; 1 John 4:15sq. Bengel notes the gradation in the three phrases “to know Him, to be in Him, to abide in Him; knowledge, fellowship, constancy.” [source]
It is characteristic of John to note the sayings of Christ which express the reciprocal relations of Himself and His followers. See John 6:56; John 10:38; John 14:20; John 15:4, John 15:5; John 17:21, John 17:26. Compare John 14:23. [source]