KJV: And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.
YLT: And having taken bread, having given thanks, he brake and gave to them, saying, 'This is my body, that for you is being given, this do ye -- to remembrance of me.'
Darby: And having taken a loaf, when he had given thanks, he broke it, and gave it to them, saying, This is my body which is given for you: this do in remembrance of me.
ASV: And he took bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body which is given for you: this do in remembrance of me.
| λαβὼν | having taken |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: λαμβάνω Sense: to take. |
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| ἄρτον | [the] 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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| εὐχαριστήσας | having given thanks |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: εὐχαριστέω Sense: to be grateful, feel thankful. |
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| ἔκλασεν | He broke [it] |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: κλάω Sense: to break. |
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| ἔδωκεν | gave |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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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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| Τοῦτό | This |
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Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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| σῶμά | body |
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Parse: Noun, Nominative Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| διδόμενον | is given |
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Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Singular Root: διδῶ Sense: to give. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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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 Luke 22:19
Some MSS. omit these verses though probably genuine. The correct text in 1 Corinthians 11:24 has “which is for you,” not “which is broken for you.” It is curious to find the word “broken” here preserved and justified so often, even by Easton in his commentary on Luke, p. 320. [source]
Objective use of the possessive pronoun εμην emēn not the subjective.This do (τουτο ποιειτε touto poieite). Present active indicative, repetition, keep on doing this. [source]
Present active indicative, repetition, keep on doing this. [source]
Better, a loaf. [source]
Reverse Greek Commentary Search for Luke 22:19
This cup is a diminutive of ποτηρ potēr It seems that this is still one of the four cups passed during the passover meal, though which one is uncertain. It is apparently just before the formal introduction of the Lord‘s Supper, though he gave thanks here also It is from this verb ευχαριστεω eucharisteō (see also Luke 22:19) that our word Eucharist comes. It is a common verb for giving thanks and was used also for “saying grace” as we call it. [source]
Preposition μετα meta and the accusative articular infinitive. The textual situation here is confusing, chiefly because of the two cups (Luke 22:17, Luke 22:20). Some of the documents omit the latter part of Luke 22:19 and all of Luke 22:20. It is possible, of course, that this part crept into the text of Luke from 1 Corinthians 11:24. But, if this part is omitted, Luke would then have the order reversed, the cup before the bread. So there are difficulties whichever turn one takes here with Luke‘s text whether one cup or two cups. [source]
This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the τειος λογος theios logos in an allegorical sense, but this language is far removed from Philo‘s vagueness. In the Synoptics (Mark 14:22; Matthew 26:26; Luke 22:19) Jesus uses bread He is the bread of life in two senses: it has life in itself, the living bread (John 6:51), and it gives life to others like the water of life, the tree of life. John often has Jesus saying “I am” As also in John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. He that cometh to me The first act of the soul in approaching Jesus. See also John 6:37. Shall not hunger Strong double negative ου με ou me with first aorist (ingressive) active subjunctive, “shall not become hungry.” He that believeth on me The continuous relation of trust after coming like πιστευητε pisteuēte (present tense) in John 6:29. See both verbs used together also in John 7:37. Shall never thirst So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε pōpote (John 1:18) added. [source]
Old word from κοινωνος Koinōnos (partner, sharer in common interest) and this from κοινος Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου tēi klasei tou artou). The word κλασις klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
The word κλασις klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. [source]
Κλωμενον Klōmenon (broken) of the Textus Receptus (King James Version) is clearly not genuine. Luke (Luke 22:19) has διδομενον didomenon (given) which is the real idea here. As a matter of fact the body of Jesus was not broken (John 19:36). The bread was broken, but not the body of Jesus. In remembrance of me (εις την εμην αναμνησιν eis tēn emēn anamnēsin). The objective use of the possessive pronoun εμην emēn Not my remembrance of you, but your remembrance of me. Αναμνησις Anamnēsis from αναμιμνησκω anamimnēskō to remind or to recall, is an old word, but only here in N.T. save Luke 22:19 which see. [source]
The objective use of the possessive pronoun εμην emēn Not my remembrance of you, but your remembrance of me. Αναμνησις Anamnēsis from αναμιμνησκω anamimnēskō to remind or to recall, is an old word, but only here in N.T. save Luke 22:19 which see. [source]
A reminder. Old word from αναμιμνησκω anamimnēskō to remind, as in Luke 22:19; 1 Corinthians 11:24. [source]