KJV: After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
YLT: In like manner also the cup after the supping, saying, 'This cup is the new covenant in my blood; this do ye, as often as ye may drink it -- to the remembrance of me;'
Darby: In like manner also the cup, after having supped, saying, This cup is the new covenant in my blood: this do, as often as ye shall drink it, in remembrance of me.
ASV: In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink it , in remembrance of me.
| ὡσαύτως | Likewise |
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Parse: Adverb Root: ὡσαύτως Sense: in like manner, likewise. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ποτήριον | cup |
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Parse: Noun, Accusative Neuter Singular Root: ποτήριον Sense: a cup, a drinking vessel. |
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| μετὰ | after |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| δειπνῆσαι | having supped |
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Parse: Verb, Aorist Infinitive Active Root: δειπνέω Sense: to sup. |
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| λέγων | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| Τοῦτο | This |
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Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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| τὸ | - |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ποτήριον | cup |
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Parse: Noun, Nominative Neuter Singular Root: ποτήριον Sense: a cup, a drinking vessel. |
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| καινὴ | new |
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Parse: Adjective, Nominative Feminine Singular Root: καινός Sense: new. |
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| διαθήκη | covenant |
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Parse: Noun, Nominative Feminine Singular Root: διαθήκη Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will. |
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| τῷ | - |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐμῷ | My |
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Parse: Personal / Possessive Pronoun, Dative Neuter 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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| αἵματι | blood |
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Parse: Noun, Dative Neuter Singular Root: αἷμα Sense: blood. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| ὁσάκις | as often as |
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Parse: Conjunction Root: ὁσάκις Sense: as often as, as often soever as. |
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| πίνητε | you might drink [it] |
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Parse: Verb, Present Subjunctive Active, 2nd Person Plural Root: πίνω Sense: to drink. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐμὴν | of Me |
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Parse: Personal / Possessive Pronoun, Accusative Feminine 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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| ἀνάμνησιν | remembrance |
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Parse: Noun, Accusative Feminine Singular Root: ἀνάμνησις Sense: a remembering, recollection. |
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Greek Commentary for 1 Corinthians 11:25
Μετα Meta and the articular aorist active infinitive, “after the dining” (or the supping) as in Luke 22:20. [source]
For διατηκη diathēkē see note on Matthew 26:28. For καινος kainos see Luke 5:38 and note on Luke 22:20. The position of εστιν estin before εν τωι αιματι en tōi haimati (in my blood) makes it a secondary or additional predicate and not to be taken just with διατηκη diathēkē (covenant or will). As oft as ye drink it (οσακις αν πινητε hosakis an pinēte). Usual construction for general temporal clause of repetition (αν an and the present subjunctive with οσακις hosakis). So in 1 Corinthians 11:26. [source]
Usual construction for general temporal clause of repetition So in 1 Corinthians 11:26. [source]
Only Luke records this detail. It is added to mark the distinction between the Lord's Supper and the ordinary meal. [source]
Rev., correctly, covenant. See on Matthew 26:28. The Hebrew word is derived from a verb meaning to cut. Hence the connection of dividing the victims with the ratification of a covenant. See Genesis 15:9-18. A similar usage appears in the Homeric phrase ὅρκια πιστὰ ταμεῖν , lit., to cut trustworthy oaths, whence the word oaths is used for the victims sacrificed in ratification of a covenant or treaty. See Homer, “Iliad,” ii., 124; 3. 73,93. So the Latin foedus ferire “to kill a league,” whence our phrase to strike a compact. In the Septuagint proper, where it occurs nearly three hundred times, διαθήκη , in all but four passages, is the translation of the Hebrew word for covenant (berith ). In those four it is used to render brotherhood and words of the covenant. In Philo it has the same sense as in the Septuagint, and covenant is its invariable sense in the New Testament. [source]
Reverse Greek Commentary Search for 1 Corinthians 11:25
See note on Matthew 26:28; Mark 14:24 for “covenant.” Westcott and Hort reject “new” there, but accept it here and in 1 Corinthians 11:25. See Luke 5:38 for difference between kainē and nea “The ratification of a covenant was commonly associated with the shedding of blood; and what was written in blood was believed to be indelible” (Plummer).Poured out (καινη ekchunnomenon). Same word in Mark 14:24; Matthew 26:28 translated “shed.” Late form present passive participle of νεα ekchunnō of εκχυννομενον ekcheō to pour out. [source]
Literally, “Yet a man‘s covenant ratified.” On Διατηκη Diathēkē as both covenant and will see note on Matthew 26:28; note on 1 Corinthians 11:25; note on 2 Corinthians 3:6; notes on Hebrews 9:16. On κυροω kuroō to ratify, to make valid, see note on 2 Corinthians 2:8. Perfect passive participle here, state of completion, authoritative confirmation. Maketh it void (ατετει athetei). See note on Galatians 2:21 for this verb. Both parties can by agreement cancel a contract, but not otherwise. Addeth thereto Present middle indicative of the double compound verb επιδιατασσομαι epidiatassomai a word found nowhere else as yet. But inscriptions use διατασσομαι διαταχισ διαταγη διαταγμα diatassomaiεπι diataxisδιαταχεις diatagēdiatagma with the specialized meaning to “determine by testamentary disposition” (Deissmann, Light from the Ancient East, p. 90). It was unlawful to add (epi) fresh clauses or specifications (diataxeis). [source]
Rare in Paul (Romans 8:26; 1 Corinthians 11:25). Frequent in Pastorals. [source]
The object of χάριν ἔχω , 2 Timothy 1:3. Lit. having received a reminding. The phrases N.T.o Ὑπόμνησις reminding(but sometimes intransitive, remembrance ), only here, 2 Peter 1:13; 2 Peter 3:1. In lxx three times. As distinguished from ἀνάμνησις remembrance(1 Corinthians 11:24, 1 Corinthians 11:25) it signifies a reminding or being reminded by another; while ἀνάμνησις is a recalling by one's self. [source]
God is the author and giver of peace, a Pauline phrase (6 times) as in 1 Thessalonians 5:23. Who brought again from the dead Second aorist active articular participle of αναγω anagō (cf. Romans 10:7), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (Hebrews 1:3, etc.). That great shepherd of the sheep This phrase occurs in Isaiah 63:11 except τον μεγαν ton megan which the author adds as in Hebrews 4:14; Hebrews 10:21. So here, “the shepherd of the sheep the great one.” With the blood of the eternal covenant This language is from Zechariah 9:11. The language reminds us of Christ‘s own words in Mark 14:24 (Matthew 26:28; Luke 22:20; 1 Corinthians 11:25) about “my blood of the covenant.” [source]
Present middle participle of μεμπομαι memphomai (cf. αμεμπτος amemptos), old verb, in N.T. only here and Romans 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in Hebrews 8:8-12; Jeremiah 31:31-34 (in lxx 38:31-34) in full which calls for little explanation or application to prove his point (Hebrews 8:13). I will make Future active of συντελεω sunteleō old compound verb to accomplish as in Mark 13:4; Romans 9:28. A new covenant In Hebrews 12:24 we have διατηκης νεας diathēkēs neas but καινης kainēs in 1 Corinthians 11:25. Καινος Kainos is fresh, on new lines as opposed to the old (παλαιος palaios) as in 2 Corinthians 3:6, 2 Corinthians 3:14; νεος neos is young or not yet old. [source]