Exodus 16:4

16:4 Then the Lord said to Moses, “I am going to rain ¹  bread from heaven for you, and the people will go out ²  and gather the amount for each day, so that I may test them. ³  Will they will walk in my law ⁴  or not?

Exodus 16:15

16:15 When ⁵  the Israelites saw it, they said to one another, ⁶  “What is it?” because they did not know what it was. ⁷  Moses said to them, “It is the bread ⁸  that the Lord has given you for food. ⁹ 

Exodus 16:35

16:35 Now the Israelites ate manna forty years, until they came to a land that was inhabited; they ate manna until they came to the border of the land of Canaan.

Deuteronomy 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ¹⁰  He did this to teach you ¹¹  that humankind ¹²  cannot live by bread ¹³  alone, but also by everything that comes from the Lord’s mouth. ¹⁴ 

Nehemiah 9:15

9:15 You provided bread from heaven for them in their time of hunger, and you brought forth water from the rock for them in their time of thirst. You told them to enter in order to possess the land that you had sworn ¹⁵  to give them.

Nehemiah 9:20

9:20 You imparted your good Spirit to instruct them. You did not withhold your manna from their mouths; you provided water for their thirst.

Psalms 78:23-25

78:23 He gave a command to the clouds above,

and opened the doors in the sky.

78:24 He rained down manna for them to eat;

he gave them the grain of heaven. ¹⁶ 

78:25 Man ate the food of the mighty ones. ¹⁷ 

He sent them more than enough to eat. ¹⁸ 

Psalms 105:40

105:40 They asked for food, ¹⁹  and he sent quails;

he satisfied them with food from the sky. ²⁰ 

John 6:22-58

6:22 The next day the crowd that remained on the other side of the lake ²¹  realized that only one small boat ²²  had been there, and that Jesus had not boarded ²³  it with his disciples, but that his disciples had gone away alone. 6:23 But some boats from Tiberias ²⁴  came to shore ²⁵  near the place where they had eaten the bread after the Lord had given thanks. ²⁶  6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ²⁷  and came to Capernaum ²⁸  looking for Jesus.

Jesus’ Discourse About the Bread of Life

6:25 When they found him on the other side of the lake, ²⁹  they said to him, “Rabbi, when did you get here?” ³⁰  6:26 Jesus replied, ³¹  “I tell you the solemn truth, ³²  you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. ³³  6:27 Do not work for the food that disappears, ³⁴  but for the food that remains to eternal life – the food ³⁵  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ³⁶ 

6:28 So then they said to him, “What must we do to accomplish the deeds ³⁷  God requires?” ³⁸  6:29 Jesus replied, ³⁹  “This is the deed ⁴⁰  God requires ⁴¹  – to believe in the one whom he ⁴²  sent.” 6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do? 6:31 Our ancestors ⁴³  ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’” ⁴⁴ 

6:32 Then Jesus told them, “I tell you the solemn truth, ⁴⁵  it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven. 6:33 For the bread of God is the one who ⁴⁶  comes down from heaven and gives life to the world.” 6:34 So they said to him, “Sir, ⁴⁷  give us this bread all the time!”

6:35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. ⁴⁸  6:36 But I told you ⁴⁹  that you have seen me ⁵⁰  and still do not believe. 6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ⁵¹  6:38 For I have come down from heaven not to do my own will but the will of the one who sent me. 6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ⁵²  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ⁵³  at the last day.” ⁵⁴ 

6:41 Then the Jews who were hostile to Jesus ⁵⁵  began complaining about him because he said, “I am the bread that came down from heaven,” 6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?” 6:43 Jesus replied, ⁵⁶  “Do not complain about me to one another. ⁵⁷  6:44 No one can come to me unless the Father who sent me draws him, ⁵⁸  and I will raise him up at the last day. 6:45 It is written in the prophets, ‘And they will all be taught by God.’ ⁵⁹  Everyone who hears and learns from the Father ⁶⁰  comes to me. 6:46 (Not that anyone has seen the Father except the one who is from God – he ⁶¹  has seen the Father.) ⁶²  6:47 I tell you the solemn truth, ⁶³  the one who believes ⁶⁴  has eternal life. ⁶⁵  6:48 I am the bread of life. ⁶⁶  6:49 Your ancestors ⁶⁷  ate the manna in the wilderness, and they died. 6:50 This ⁶⁸  is the bread that has come down from heaven, so that a person ⁶⁹  may eat from it and not die. 6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread ⁷⁰  that I will give for the life of the world is my flesh.”

6:52 Then the Jews who were hostile to Jesus ⁷¹  began to argue with one another, ⁷²  “How can this man ⁷³  give us his flesh to eat?” 6:53 Jesus said to them, “I tell you the solemn truth, ⁷⁴  unless you eat the flesh of the Son of Man and drink his blood, ⁷⁵  you have no life ⁷⁶  in yourselves. 6:54 The one who eats ⁷⁷  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ⁷⁸  6:55 For my flesh is true ⁷⁹  food, and my blood is true ⁸⁰  drink. 6:56 The one who eats ⁸¹  my flesh and drinks my blood resides in me, and I in him. ⁸²  6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ⁸³  me will live because of me. 6:58 This ⁸⁴  is the bread that came down from heaven; it is not like the bread your ancestors ⁸⁵  ate, but then later died. ⁸⁶  The one who eats ⁸⁷  this bread will live forever.”

[16:4]  ¹ tn The particle הִנְנִי (hinni) before the active participle indicates the imminent future action: “I am about to rain.”

[16:4]  ² tn This verb and the next are the Qal perfect tenses with vav (ו) consecutives; they follow the sequence of the participle, and so are future in orientation. The force here is instruction – “they will go out” or “they are to go out.”

[16:4]  ³ tn The verb in the purpose/result clause is the Piel imperfect of נָסָה (nasah), אֲנַסֶּנוּ (’anassenu) – “in order that I may prove them [him].” The giving of the manna will be a test of their obedience to the detailed instructions of God as well as being a test of their faith in him (if they believe him they will not gather too much). In chap. 17 the people will test God, showing that they do not trust him.

[16:4]  ⁴ sn The word “law” here properly means “direction” at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.

[16:15]  ⁵ tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.

[16:15]  ⁶ tn Heb “a man to his brother.”

[16:15]  ⁷ tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man hu’ ki lo’ yadÿ’u mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account – a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157.

[16:15]  ⁸ sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”

[16:15]  ⁹ sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15,” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15,” AJBA (1974-75): 93-105.

[8:3]  ¹⁰ tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).

[8:3]  ¹¹ tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.

[8:3]  ¹² tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ¹³ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ¹⁴ sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).

[9:15]  ¹⁵ tn Heb “had lifted your hand.”

[78:24]  ¹⁶ sn Manna was apparently shaped like a seed (Exod 16:31), perhaps explaining why it is here compared to grain.

[78:25]  ¹⁷ sn Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV).

[78:25]  ¹⁸ tn Heb “provision he sent to them to satisfaction.”

[105:40]  ¹⁹ tn Heb “he [i.e., his people] asked.” The singular form should probably be emended to a plural שָׁאֲלוּ (sha’alu, “they asked”), the vav (ו) having fallen off by haplography (note the vav at the beginning of the following form).

[105:40]  ²⁰ tn Or “bread of heaven.” The reference is to manna (see Exod 16:4, 13-15).

[6:22]  ²¹ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ²² tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  ²³ tn Grk “entered.”

[6:23]  ²⁴ map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.

[6:23]  ²⁵ tn Or “boats from Tiberias landed”; Grk “came.”

[6:23]  ²⁶ tc D 091 a e sy^s,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucaristhsanto" tou kuriou), while almost all the rest of the witnesses ({Ì⁷⁵ א A B L W Θ Ψ 0141 [˹] ˹³ 33 Ï as well as several versions and fathers}) have the words (though {l672 l950 sy^p pbo} read ᾿Ιησοῦ [Ihsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.

[6:24]  ²⁷ tn Or “embarked in the boats.”

[6:24]  ²⁸ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:25]  ²⁹ tn Or “sea.” See the note on “lake” in v. 16.

[6:25]  ³⁰ sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.

[6:26]  ³¹ tn Grk “answered and said to them.”

[6:26]  ³² tn Grk “Truly, truly, I say to you.”

[6:26]  ³³ tn Grk “because you ate of the loaves of bread and were filled.”

[6:27]  ³⁴ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  ³⁵ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ³⁶ tn Grk “on this one.”

[6:28]  ³⁷ tn Grk “the works.”

[6:28]  ³⁸ tn Grk “What must we do to work the works of God?”

[6:29]  ³⁹ tn Grk “answered and said to them.”

[6:29]  ⁴⁰ tn Grk “the work.”

[6:29]  ⁴¹ tn Grk “This is the work of God.”

[6:29]  ⁴² tn Grk “that one” (i.e., God).

[6:31]  ⁴³ tn Or “forefathers”; Grk “fathers.”

[6:31]  ⁴⁴ sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).

[6:32]  ⁴⁵ tn Grk “Truly, truly, I say to you.”

[6:33]  ⁴⁶ tn Or “he who.”

[6:34]  ⁴⁷ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”).

[6:35]  ⁴⁸ tn Grk “the one who believes in me will not possibly thirst, ever.”

[6:36]  ⁴⁹ tn Grk “But I said to you.”

[6:36]  ⁵⁰ tc A few witnesses lack με (me, “me”; א A a b e q sy^s,c), while the rest of the tradition has the word (Ì^66,75vid rell). It is possible that the mss that lack the pronoun preserve the original wording here, with the rest of the witnesses adding the pronoun for clarity’s sake. This likelihood increases since the object is not required in Greek. Without it, however, ambiguity increases: The referent could be “me” or it could be “signs,” reaching back to vv. 26 and 30. However, the oblique form of ἐγώ (egw, the first person personal pronoun) occurs some two dozen times in this chapter alone, yet it vacillates between the emphatic form and the unemphatic form. Although generally the unemphatic form is used with verbs, there are several exceptions to this in John (cf. 8:12; 12:26, 45, 48; 13:20; 14:9). If the pronoun is a later addition here, one wonders why it is so consistently the unemphatic form in the mss. Further, that two unrelated Greek witnesses lack this small word could easily be due to accidental deletion. Finally, the date and diversity of the witnesses for the pronoun are so weighty that it is likely to be authentic and should thus be retained in the text.

[6:37]  ⁵¹ tn Or “drive away”; Grk “cast out.”

[6:39]  ⁵² tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:40]  ⁵³ tn Or “resurrect him,” or “make him live again.”

[6:40]  ⁵⁴ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:41]  ⁵⁵ tn Grk “Then the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.

[6:43]  ⁵⁶ tn Grk “answered and said to them.”

[6:43]  ⁵⁷ tn Or “Do not grumble among yourselves.” The words “about me” are supplied to clarify the translation “complain to one another” (otherwise the Jewish opponents could be understood to be complaining about one another, rather than complaining to one another about Jesus).

[6:44]  ⁵⁸ tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[6:45]  ⁵⁹ sn A quotation from Isa 54:13.

[6:45]  ⁶⁰ tn Or “listens to the Father and learns.”

[6:46]  ⁶¹ tn Grk “this one.”

[6:46]  ⁶² sn This is best taken as a parenthetical note by the author. Although some would attribute these words to Jesus himself, the switch from first person in Jesus’ preceding and following remarks to third person in v. 46 suggests that the author has added a clarifying comment here.

[6:47]  ⁶³ tn Grk “Truly, truly, I say to you.”

[6:47]  ⁶⁴ tc Most witnesses (A C² D Ψ Ë^1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì^66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.

[6:47]  ⁶⁵ tn Compare John 6:40.

[6:48]  ⁶⁶ tn That is, “the bread that produces (eternal) life.”

[6:49]  ⁶⁷ tn Or “forefathers”; Grk “fathers.”

[6:50]  ⁶⁸ tn Or “Here.”

[6:50]  ⁶⁹ tn Grk “someone” (τις, tis).

[6:51]  ⁷⁰ tn Grk “And the bread.”

[6:52]  ⁷¹ tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.

[6:52]  ⁷² tn Grk “with one another, saying.”

[6:52]  ⁷³ tn Grk “this one,” “this person.”

[6:53]  ⁷⁴ tn Grk “Truly, truly, I say to you.”

[6:53]  ⁷⁵ sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.

[6:53]  ⁷⁶ tn That is, “no eternal life” (as opposed to physical life).

[6:54]  ⁷⁷ tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).

[6:54]  ⁷⁸ sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).

[6:55]  ⁷⁹ tn Or “real.”

[6:55]  ⁸⁰ tn Or “real.”

[6:56]  ⁸¹ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:56]  ⁸² sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.

[6:57]  ⁸³ tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:58]  ⁸⁴ tn Or “This one.”

[6:58]  ⁸⁵ tn Or “forefathers”; Grk “fathers.”

[6:58]  ⁸⁶ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ⁸⁷ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.