Kejadian 9:4

9:4 But ¹  you must not eat meat ²  with its life (that is, ³  its blood) in it. ⁴ 

Imamat 17:10

Prohibition against Eating Blood

17:10 “‘Any man ⁵  from the house of Israel or from the foreigners who reside ⁶  in their ⁷  midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people, ⁸ 

Mazmur 72:14

72:14 From harm and violence he will defend them; ⁹ 

he will value their lives. ¹⁰ 

Matius 26:28

26:28 for this is my blood, the blood ¹¹  of the covenant, ¹²  that is poured out for many for the forgiveness of sins.

Markus 14:24

14:24 He said to them, “This is my blood, the blood ¹³  of the covenant, ¹⁴  that is poured out for many.

Yohanes 6:52-54

6:52 Then the Jews who were hostile to Jesus ¹⁵  began to argue with one another, ¹⁶  “How can this man ¹⁷  give us his flesh to eat?” 6:53 Jesus said to them, “I tell you the solemn truth, ¹⁸  unless you eat the flesh of the Son of Man and drink his blood, ¹⁹  you have no life ²⁰  in yourselves. 6:54 The one who eats ²¹  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ²² 

[9:4]  ¹ tn Heb “only.”

[9:4]  ² tn Or “flesh.”

[9:4]  ³ tn Heb “its life, its blood.” The second word is in apposition to the first, explaining what is meant by “its life.” Since the blood is equated with life, meat that had the blood in it was not to be eaten.

[9:4]  ⁴ tn The words “in it” are supplied in the translation for stylistic reasons.

[9:4]  sn You must not eat meat with its life…in it. Because of the carnage produced by the flood, people might conclude that life is cheap and therefore treat it lightly. But God will not permit them to kill or even to eat anything with the lifeblood still in it, serving as a reminder of the sanctity of life.

[17:10]  ⁵ tn Heb “And man, man.” The repetition of the word “man” is distributive, meaning “any (or every) man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:10]  ⁶ tn Heb “from the sojourner who sojourns.”

[17:10]  ⁷ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:10]  ⁸ tn Heb “I will give my faces against [literally “in”] the soul/person/life [נֶפֶשׁ, nefesh, feminine] who eats the blood and I will cut it [i.e., that נֶפֶשׁ, nefesh] off from the midst of its people.” The uses of נֶפֶשׁ in this and the following verse are most significant for the use of animal blood in Israel’s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of נֶפֶשׁ one uses here, it is important to see that both man and animal have נֶפֶשׁ and that this נֶפֶשׁ is identified with the blood. See the further remarks on v. 11 below. On the “cutting off” penalty see the note on v. 4 above. In this instance, God takes it on himself to “cut off” the person (i.e., extirpation).

[72:14]  ⁹ tn Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).

[72:14]  ¹⁰ tn Heb “their blood will be precious in his eyes.”

[26:28]  ¹¹ tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ¹² tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[26:28]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[14:24]  ¹³ tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[14:24]  ¹⁴ tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

[14:24]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[6:52]  ¹⁵ 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]  ¹⁶ tn Grk “with one another, saying.”

[6:52]  ¹⁷ tn Grk “this one,” “this person.”

[6:53]  ¹⁸ tn Grk “Truly, truly, I say to you.”

[6:53]  ¹⁹ 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]  ²⁰ tn That is, “no eternal life” (as opposed to physical life).

[6:54]  ²¹ 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]  ²² 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).