Leviticus 10:13-18

10:13 You must eat it in a holy place because it is your allotted portion ¹  and the allotted portion of your sons from the gifts ²  of the Lord, for this is what I have been commanded. ³  10:14 Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially ⁴  clean place, you and your sons and daughters with you, for they have been given as your allotted portion and the allotted portion of your sons from the peace offering sacrifices of the Israelites. ⁵  10:15 The thigh of the contribution offering and the breast of the wave offering they must bring in addition to the gifts of the fat parts to wave them as a wave offering before the Lord, and it will belong to you and your sons with you for a perpetual statute just as the Lord has commanded.”

The Problem with the Inaugural Sin Offering

10:16 Later Moses sought diligently for the sin offering male goat, ⁶  but it had actually been burnt. ⁷  So he became angry at Eleazar and Ithamar, Aaron’s remaining sons, saying, 10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, ⁸  to make atonement on their behalf before the Lord. 10:18 See here! ⁹  Its blood was not brought into the holy place within! ¹⁰  You should certainly have eaten it in the sanctuary just as I commanded!”

Psalms 22:26

22:26 Let the oppressed eat and be filled! ¹¹ 

Let those who seek his help praise the Lord!

May you ¹²  live forever!

John 6:53-55

6:53 Jesus said to them, “I tell you the solemn truth, ¹³  unless you eat the flesh of the Son of Man and drink his blood, ¹⁴  you have no life ¹⁵  in yourselves. 6:54 The one who eats ¹⁶  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ¹⁷  6:55 For my flesh is true ¹⁸  food, and my blood is true ¹⁹  drink.

John 6:1

The Feeding of the Five Thousand

6:1 After this ²⁰  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ²¹ 

Colossians 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Colossians 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

[10:13]  ¹ tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”

[10:13]  ² tn For the rendering of the Hebrew אִשֶׁה (’isheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.

[10:13]  ³ sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.

[10:14]  ⁴ tn The word “ceremonially” has been supplied in the translation to clarify that the cleanness of the place specified is ritual or ceremonial in nature.

[10:14]  ⁵ sn Cf. Lev 7:14, 28-34 for these regulations.

[10:16]  ⁶ sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).

[10:16]  ⁷ tn Heb “but behold, it had been burnt” (KJV and NASB both similar).

[10:17]  ⁸ sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).

[10:18]  ⁹ tn Or “Behold!” (so KJV, ASV, NASB).

[10:18]  ¹⁰ sn The term here rendered “within” refers to the bringing of the blood inside the holy place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16-18; 6:30 [23 HT]).

[22:26]  ¹¹ sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.

[22:26]  ¹² tn Heb “may your heart[s].”

[6:53]  ¹³ tn Grk “Truly, truly, I say to you.”

[6:53]  ¹⁴ 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]  ¹⁵ tn That is, “no eternal life” (as opposed to physical life).

[6:54]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Or “real.”

[6:55]  ¹⁹ tn Or “real.”

[6:1]  ²⁰ tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.

[6:1]  ²¹ sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.