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| John | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| John 6 | |||
| 51. | I am the living bread which came down from heaven. 6:52 If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh, for the life of the world. | Ego sum panis vivus, qui de cælo descendi. 6:52 Si quis manducaverit ex hoc pane, vivet in æternum : et panis quem ego dabo, caro mea est pro mundi vita. | εγω ειμι ο αρτος ο ζων ο εκ του ουρανου καταβας εαν τις φαγη εκ τουτου του αρτου ζησεται εις τον αιωνα και ο αρτος δε ον εγω δωσω η σαρξ μου εστιν ην εγω δωσω υπερ της του κοσμου ζωης |
| 52. | 6:53 The Jews therefore strove among themselves, saying: How can this man give us his flesh to eat? | 6:53 Litigabant ergo Judæi ad invicem, dicentes : Quomodo potest hic nobis carnem suam dare ad manducandum ? | εμαχοντο ουν προς αλληλους οι ιουδαιοι λεγοντες πως δυναται ουτος ημιν δουναι την σαρκα φαγειν |
| 53. | 6:54 Then Jesus said to them: Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. | 6:54 Dixit ergo eis Jesus : Amen, amen dico vobis : nisi manducaveritis carnem Filii hominis, et biberitis ejus sanguinem, non habebitis vitam in vobis. | ειπεν ουν αυτοις ο ιησους αμην αμην λεγω υμιν εαν μη φαγητε την σαρκα του υιου του ανθρωπου και πιητε αυτου το αιμα ουκ εχετε ζωην εν εαυτοις |
| 54. | 6:55 He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up in the last day. | 6:55 Qui manducat meam carnem, et bibit meum sanguinem, habet vitam æternam : et ego resuscitabo eum in novissimo die. | ο τρωγων μου την σαρκα και πινων μου το αιμα εχει ζωην αιωνιον και εγω αναστησω αυτον [εν] τη εσχατη ημερα |
| 55. | 6:56 For my flesh is meat indeed: and my blood is drink indeed. | 6:56 Caro enim mea vere est cibus : et sanguis meus, vere est potus ; | η γαρ σαρξ μου αληθως εστιν βρωσις και το αιμα μου αληθως εστιν ποσις |
| 56. | 6:57 He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. | 6:57 qui manducat meam carnem et bibit meum sanguinem, in me manet, et ego in illo. | ο τρωγων μου την σαρκα και πινων μου το αιμα εν εμοι μενει καγω εν αυτω |
| 57. | 6:58 As the living Father hath sent me, and I live by the Father; so he that eateth me, the same also shall live by me. | 6:58 Sicut misit me vivens Pater, et ego vivo propter Patrem : et qui manducat me, et ipse vivet propter me. | καθως απεστειλεν με ο ζων πατηρ καγω ζω δια τον πατερα και ο τρωγων με κακεινος ζησεται δι εμε |
| 58. | 6:59 This is the bread that came down from heaven. Not as your fathers did eat manna, and are dead. He that eateth this bread, shall live for ever. | 6:59 Hic est panis qui de cælo descendit. Non sicut manducaverunt patres vestri manna, et mortui sunt. Qui manducat hunc panem, vivet in æternum. | ουτος εστιν ο αρτος ο εκ του ουρανου καταβας ου καθως εφαγον οι πατερες υμων το μαννα και απεθανον ο τρωγων τουτον τον αρτον ζησεται εις τον αιωνα |
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Deuteronomy 8:2-3, 14-16
Israel's Character Forged in the Desert (Continuation)
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[2] "And you shall remember all the way which the LORD your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments, or not. [3] And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know; that he might make you know that man does not live by bread alone, but that man lives by everything that proceeds out of the mouth of the LORD.
God Not To Be Forgotten in the Time of Plenty (Continuation)
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[14] "Then your heart be lifted up, and you forget the LORD your God, who brought you out of the land of Egypt, out of the house of bondage, [15] who led you through the great and terrible wilderness, with its fiery serpents and scorpions and thirsty ground where there was no water, who brought you water out of the flinty rock, [16] who fed you in the wilderness with manna which your fathers did not know, that he might humble you and test you, to do you good in the end."
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Commentary:
8:1-6. The Israelites are reminded about the way they were tested in the wilderness and how God gave them special protection and fatherly care; and they are once again exhorted to fidelity. This context needs to be borne in mind when considering v, 4: it need not be taken literally as some rabbinical fables did, which took it to mean that in those desert years the Israelites' clothes did not wear out and their children's clothes increased in size as they grew tip.
"Man does not live by bread alone" (v. 3): Jesus will quote these words when rejecting Satan's first temptation in the desert (cf. Mt 4:4).
The relationship between Israel and God, which is compared to that of father and son (v. 5) was central to Jesus' thinking and teaching. Some other Old Testament passages, though not many, speak of this relationship (cf., e.g., Hos 11:1); a greater number of passages apply this idea to the relationship between the Lord and the King (cf., e.g., 2 Sam 7:14-15; Ps 2:7; 89:27).
8:7-20. This passage is more profound than might appear at first reading, because the sacred writer is using the theme of the Land to show the salvific dimension of God's actions. Israel's "departure from Egypt" marked the beginning of God's salvific action on behalf of his chosen people. The "wilderness", described as "terrible", helped to make that people realize that they needed God and helped them to hope in him. The "promised land", a "good land", particularly when compared with the wilderness, shows God's kindness towards Israel: in it they will find rest, peace and happiness. The only thing they need to guard against is glorying in it, as if they merited this good fortune. If ever they did give in to that temptation, they would be lost. Clearly, this theological-moral lesson should be taken to heart by everyone in his relations with God, whatever his or her circumstances.
The Canaanites went in for coarse and disgusting fertility rites to win the favor of the gods that protected agriculture and livestock. The Israelites must do no such thing. They should show their gratitude to the Lord who sends rain, sun and dew, by offering sober and sensible sacrifices from field and flock. The Deuteronomic Code (chaps- 12-26) in fact deals with agriculture-based festivals such as "Weeks" (Deut 16:9-12), "unleavened bread" (16:3-4), "tithes" (14:22-29), etc. It is through this, and above all, though living up to the moral demands of the Law, that Israel will show its fidelity to Yahweh.
The ease with which men (and nations) forget God once they become rich and prosperous is something readily proved from history. And when that happens the threat contained in Deuteronomy in vv. 19-20 inevitably becomes a reality, for "without a creator there can be no creature. [...] Besides, once God is forgotten the creature is lost sight of as well" (Vatican II, "Gaudiumn Et Spes", 36); hence the need not to put one's heart on material things. "You need to realize," St Gregory of Nyssa urges, "the origin of your life, your mind, your wisdom and, what is more important still, the fact that you know God, your hope in the kingdom of heaven and your expectation of seeing God [...], being a son of God, a co-heir of Christ and (dare I say it) becoming divinized: where do all these things come from; who causes them to happen?" ("De Pauperum Amore", 23).
Christian writers often apply the benefits the Israelites received during the Exodus to the graces of Baptism and the Eucharist (cf, e.g., 1 Cor 1.0:1-11). And the Church's liturgy, after recalling, the pillar of fire, the voice of Moses on Sinai, the manna and the water that flowed from the rock, prays that our Lord should be for us, through his Resurrection, the light of life, the word and bread of life (cf. Liturgy of the Hours, Prayer, Lauds, Tuesday of Week 6, Eastertide).