KJV: For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:
YLT: For I -- I received from the Lord that which also I did deliver to you, that the Lord Jesus in the night in which he was delivered up, took bread,
Darby: For I received from the Lord, that which I also delivered to you, that the Lord Jesus, in the night in which he was delivered up, took bread,
ASV: For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread;
| παρέλαβον | received |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: παραλαμβάνω Sense: to take to, to take with one’s self, to join to one’s self. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ὃ | that which |
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Parse: Personal / Relative Pronoun, Accusative Neuter Singular Root: ὅς Sense: who, which, what, that. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| παρέδωκα | I delivered |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Κύριος | Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| νυκτὶ | night |
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Parse: Noun, Dative Feminine Singular Root: νύξ Sense: night. |
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| ᾗ | in which |
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Parse: Personal / Relative Pronoun, Dative Feminine Singular Root: ὅς Sense: who, which, what, that. |
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| παρεδίδετο | He was betrayed |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
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| ἔλαβεν | took |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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| ἄρτον | bread |
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Parse: Noun, Accusative Masculine Singular Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
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Greek Commentary for 1 Corinthians 11:23
Direct claim to revelation from the Lord Jesus on the origin of the Lord‘s Supper. Luke‘s account (Luke 22:17-20) is almost identical with this one. He could easily have read 1 Corinthians before he wrote his Gospel. See note on 1 Corinthians 15:3 for use of both παρελαβον parelabon and παρεδωκα paredōka Note παρα para in both verbs. Paul received the account from (παρααπο parȧ̇apo) the Lord and passed it on from himself to them, a true παραδοσις paradosis (tradition) as in 1 Corinthians 11:2. [source]
Imperfect passive indicative (irregular form for παρεδιδοτο paredidoto Robertson, Grammar, p. 340). Same verb as παρεδωκα paredōka (first aorist active indicative just used for “I delivered”). [source]
I is emphatic, giving the weight of personal authority to the statement. The question whether Paul means that he received directly from Christ, or mediately through the apostles or tradition, turns on a difference between two prepositions. Strictly, ἀπὸ fromor of, with the Lord, would imply the more remote source, from the Lord, through the apostles; but Paul does not always observe the distinction between this and παρά , from the preposition of the nearer source (see Greek, Colossians 1:7; Colossians 3:24); and this latter preposition compounded with the verb received, the emphatic I, and the mention of the fact itself, are decisive of the sense of an immediate communication from Christ to Paul. [source]
Important as expressing the identity of the account of Jesus with his own. [source]
Imperfect tense, and very graphic. He was being betrayed. He instituted the Eucharist while His betrayal was going on. [source]
Reverse Greek Commentary Search for 1 Corinthians 11:23
Probably the ordinary wine of the country mixed with two-thirds water, though the word for wine See notes on Matthew 26:26-29 for discussion of important details. Mark and Matthew give substantially the same account of the institution of the Supper by Jesus, while Luke 22:17-20 agrees closely with 1 Corinthians 11:23-26 where Paul claims to have obtained his account by direct revelation from the Lord Jesus. [source]
Most commonly in the New Testament of taking one along with another. See on Matthew 4:5; see on Matthew 17:1; see on Acts 16:33. But also of accepting or acknowledging one to be what he professes to be, and of receiving something transmitted, as 1 Corinthians 11:23; Galatians 1:12, etc. Westcott thinks this latter sense is implied here; Christ having been offered by the teachers of Israel through John. Alford adopts the former sense; “expressing the personal assumption to one's self as a friend or companion.” De Wette explains to receive into the house. Godet strains a point by explaining as welcomed. De Wette's explanation seems to agree best with his own home. Here again compare the nice choice of verbs: apprehended ( κατέλαβεν ) the Light as a principle, and received ( παρέλαβον ) the Light as a person and the Master of the house. [source]
Direct revelation claimed as about the institution of the Lord‘s Supper (1 Corinthians 11:23) and same verbs used Four items given by Paul in explaining “the gospel” which Paul preached. Stanley calls it (1 Corinthians 15:1-11) the creed of the early disciples, but “rather a sample of the exact form of the apostle‘s early teaching, than a profession of faith on the part of converts” (Vincent). The four items are presented by four verbs (died, εταπη apethanen was buried, εγηγερται etaphē hath been raised, ωπτη egēgertai appeared, Χριστος απετανεν ōphthē). Christ died (υπερ των αμαρτιων ημων Christos apethanen). Historical fact and crucial event. For our sins περι Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
A late word from επιτασσω epitassō old Greek verb to enjoin, to give orders to. Paul did have (1 Corinthians 7:10) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Acts 20:35) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1 Corinthians 11:23). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (1 Corinthians 7:25, 1 Corinthians 7:28, 1 Corinthians 7:34, 1 Corinthians 7:36-38) and not as in Revelation 14:4 (metaphor). It is probable that in the letter (1 Corinthians 7:1) the Corinthians had asked about this problem. [source]
Late word from οπταζω optazō See Luke 1:22; note on Acts 26:19. Revelations of the Lord (apokalupseis Kuriou). Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
Better, from man. Παρὰ fromemphasizes the idea of transmission, and marks the connection between giver and receiver. Comp. 1 Thessalonians 2:13; 1 Thessalonians 4:1; 2 Timothy 3:14; Acts 10:22. In the Gospels and Acts παραλαμβάνειν usually means to take, in the sense of causing to accompany, as Matthew 4:5; Matthew 17:1; Mark 4:36, etc. Scarcely ever in the sense of receive: see Mark 7:4. In Paul only in the sense of receive, and only with παρὰ , with the single exception of 1 Corinthians 11:23( ἀπὸ ). The simple λαμβάνω usually with παρὰ , but with ἀπὸ , 1 John 2:27; 1 John 3:22. [source]
He did not receive it “from man” He used παρελαβον parelabon in 1 Corinthians 15:3 about the reception of his message from Christ. It is not necessary to say that he had only one (because of the aorist active παρελαβον parelabon from παραλαμβανω paralambanō for it can very well be constative aorist) revelation (unveiling) from Christ. In fact, we know that he had numerous visions of Christ and in 1 Corinthians 11:23 he expressly says concerning the origin of the Lord‘s Supper: “I received (παρελαβον parelabon again) from the Lord.” The Lord Jesus revealed his will to Paul. [source]
We do not know to what word of the Lord Jesus Paul refers, probably Paul meaning only the point in the teaching of Christ rather than a quotation. He may be claiming a direct revelation on this important matter as about the Lord‘s Supper in 1 Corinthians 11:23. Jesus may have spoken on this subject though it has not been preserved to us (cf. Mark 9:1). [source]
See on 1 Corinthians 11:2. Not emphasizing a distinction between written and oral tradition. Tradition, in the scriptural sense, may be either written or oral. It implies on the part of a teacher that he is not expressing his own ideas, but is delivering or handing over ( παραδίδωμι ) a message received from some one else. See 1 Corinthians 11:23. The prominent idea of παράδοσις is therefore that of an authority external to the teacher. Comp. by word nor by letter, 2 Thessalonians 2:2. [source]
Present imperative active of the late present στηκο stēko from εστηκα hestēka (perfect active of ιστημι histēmi). See note on 1 Thessalonians 3:8. Hold the traditions (krateite tas paradoseis). Present imperative of krateō old verb, to have masterful grip on a thing, either with genitive (Mark 1:31) or usually the accusative as here. κρατειτε τας παραδοσεις Paradosis (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians 1:14), but the word is a perfectly legitimate one for teaching whether oral, by word (κρατεω dia logou), or written, by epistle of ours (Παραδοσις di' epistolēs hēmōn). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in 1 Corinthians 11:23 says: “I received from the Lord what I also handed over (δια λογου paredōka) unto you.” He praises them because ye “hold fast the traditions even as I delivered them unto you.” The tradition may be merely that of men and so worthless and harmful in place of the word of God (Mark 7:8; Colossians 2:6-8). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. Which ye were taught First aorist passive indicative of παρεδωκα didaskō to teach, retaining the accusative of the thing in the passive as is common with this verb like doceo in Latin and teach in English. [source]
Present imperative of krateō old verb, to have masterful grip on a thing, either with genitive (Mark 1:31) or usually the accusative as here. κρατειτε τας παραδοσεις Paradosis (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians 1:14), but the word is a perfectly legitimate one for teaching whether oral, by word Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in 1 Corinthians 11:23 says: “I received from the Lord what I also handed over It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. [source]
Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
Also condition of first class with μη mē instead of ου ou Προσερχομαι Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews 4:16; Hebrews 7:25, etc.), but in the metaphorical sense of coming to one‘s ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). Sound words (υγιαινουσιν λογοις hugiainousin logois). See note on 1 Timothy 1:10 for υγιαινω hugiainō The words of our Lord Jesus Christ Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]