Kejadian 49:11

49:11 Binding his foal to the vine,

and his colt to the choicest vine,

he will wash ¹  his garments in wine,

his robes in the blood of grapes.

Matius 26:28-29

26:28 for this is my blood, the blood ²  of the covenant, ³  that is poured out for many for the forgiveness of sins. 26:29 I ⁴  tell you, from now on I will not drink of this fruit ⁵  of the vine until that day when I drink it new with you in my Father’s kingdom.”

Yohanes 6:55-56

6:55 For my flesh is true ⁶  food, and my blood is true ⁷  drink. 6:56 The one who eats ⁸  my flesh and drinks my blood resides in me, and I in him. ⁹ 

[49:11]  ¹ tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.

[26:28]  ² 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]  ³ 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.

[26:29]  ⁴ tn Here δέ (de) has not been translated.

[26:29]  ⁵ tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).

[6:55]  ⁶ tn Or “real.”

[6:55]  ⁷ tn Or “real.”

[6:56]  ⁸ 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]  ⁹ 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.