Mazmur 25:14

25:14 The Lord’s loyal followers receive his guidance, ¹ 

and he reveals his covenantal demands to them. ² 

Mazmur 36:8

36:8 They are filled with food from your house,

and you allow them to drink from the river of your delicacies.

Amsal 3:32

3:32 for one who goes astray ³  is an abomination ⁴  to the Lord,

but he reveals ⁵  his intimate counsel ⁶  to the upright.

Amsal 14:10

14:10 The heart knows its own bitterness, ⁷ 

and with its joy no one else ⁸  can share. ⁹ 

Yesaya 65:13

65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry!

Look, my servants will drink, but you will be thirsty!

Look, my servants will rejoice, but you will be humiliated!

Matius 13:11

13:11 He replied, ¹⁰  “You have been given ¹¹  the opportunity to know ¹²  the secrets ¹³  of the kingdom of heaven, but they have not.

Yohanes 4:32

4:32 But he said to them, “I have food to eat that you know nothing about.”

Yohanes 6:48-58

6:48 I am the bread of life. ¹⁴  6:49 Your ancestors ¹⁵  ate the manna in the wilderness, and they died. 6:50 This ¹⁶  is the bread that has come down from heaven, so that a person ¹⁷  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 ¹⁸  that I will give for the life of the world is my flesh.”

6:52 Then the Jews who were hostile to Jesus ¹⁹  began to argue with one another, ²⁰  “How can this man ²¹  give us his flesh to eat?” 6:53 Jesus said to them, “I tell you the solemn truth, ²²  unless you eat the flesh of the Son of Man and drink his blood, ²³  you have no life ²⁴  in yourselves. 6:54 The one who eats ²⁵  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ²⁶  6:55 For my flesh is true ²⁷  food, and my blood is true ²⁸  drink. 6:56 The one who eats ²⁹  my flesh and drinks my blood resides in me, and I in him. ³⁰  6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ³¹  me will live because of me. 6:58 This ³²  is the bread that came down from heaven; it is not like the bread your ancestors ³³  ate, but then later died. ³⁴  The one who eats ³⁵  this bread will live forever.”

Kolose 3:3

3:3 for you have died and your life is hidden with Christ in God.

[25:14]  ¹ tn Heb “the advice of the Lord belongs to those who fear him.”

[25:14]  ² tn Heb “and his covenant, to make them know.”

[3:32]  ³ tn The basic meaning of the verb לוּז (luz) is “to turn aside; to depart” (BDB 531 s.v.). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) “to go astray” (Prov 2:15; 3:32; 14:2) and (2) “crookedness” in action (Isa 30:12; see HALOT 522 s.v. לוז nif; BDB 531 s.v. Niph).

[3:32]  ⁴ tn Heb “abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a genitive of respect: “abomination to the Lord.” It is loathsome or detestable to him. Things that are repugnant to the Lord are usually the most heinous of crimes and gross violations of rituals.

[3:32]  ⁵ tn Heb “but with the upright is his intimate counsel.” The phrase “he reveals” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.

[3:32]  ⁶ tn Heb “his counsel.” The noun סוֹד (sod) can refer to (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the Lord enjoy an intimate relationship with him (Job 29:4; Ps 25:14; Prov 3:32). The perverse are repugnant to the Lord, but he takes the upright into his confidence and brings him into his intimate circle.

[14:10]  ⁷ tn Heb “bitterness of its soul.”

[14:10]  ⁸ tn Heb “stranger” (so KJV, NASB, NRSV).

[14:10]  ⁹ tn The verb is the Hitpael of II עָרַב (’arav), which means “to take in pledge; to give in pledge; to exchange.” Here it means “to share [in].” The proverb is saying that there are joys and sorrows that cannot be shared. No one can truly understand the deepest feelings of another.

[13:11]  ¹⁰ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ¹¹ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ¹² tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ¹³ tn Grk “the mysteries.”

[13:11]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[6:48]  ¹⁴ tn That is, “the bread that produces (eternal) life.”

[6:49]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[6:50]  ¹⁶ tn Or “Here.”

[6:50]  ¹⁷ tn Grk “someone” (τις, tis).

[6:51]  ¹⁸ tn Grk “And the bread.”

[6:52]  ¹⁹ 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]  ²⁰ tn Grk “with one another, saying.”

[6:52]  ²¹ tn Grk “this one,” “this person.”

[6:53]  ²² tn Grk “Truly, truly, I say to you.”

[6:53]  ²³ 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]  ²⁴ tn That is, “no eternal life” (as opposed to physical life).

[6:54]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “real.”

[6:55]  ²⁸ tn Or “real.”

[6:56]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² tn Or “This one.”

[6:58]  ³³ tn Or “forefathers”; Grk “fathers.”

[6:58]  ³⁴ 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]  ³⁵ 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.