In the same way he also took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink, in memory of me.”
Parallel Translations
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In the same way he also took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink, in memory of me.”
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After the same maner he toke the cup when sopper was done sayinge. This cup is the newe testament in my bloude. This do as oft as ye drynke it in the remembraunce of me.
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After the same maner also he tooke the cup, when he had supped, saying, This cup is the Newe Testament in my blood: this doe as oft as ye drinke it, in remembrance of me.
Cross-references (7)
Passages linked to 1 Corinthians 11:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Luke 22:20 Likewise, he took the cup after supper, saying, “This cup is the new covenant in my blood, which is poured out for you.
- Hebrews 9:15-20 For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of the eternal inheritance. For where a last will and testament is, there must of necessity be the death of him who made it. For a will is in force where there has been death, for it is never in force while he who made it lives. Therefore even the first covenant has not been dedicated without blood. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant which God has commanded you.”
- Hebrews 13:20 Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord Jesus,
- 2 Corinthians 3:6 who also made us sufficient as servants of a new covenant, not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life.
- 1 Corinthians 10:16 The cup of blessing which we bless, isn’t it a sharing of the blood of Christ? The bread which we break, isn’t it a sharing of the body of Christ?
- 2 Corinthians 3:14 But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away.
- 1 Corinthians 11:27-28 Therefore whoever eats this bread or drinks the Lord’s cup in a way unworthy of the Lord will be guilty of the body and the blood of the Lord. But let a man examine himself, and so let him eat of the bread, and drink of the cup.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 25. The cup, when he had supped The Apostle…
25. The cup, when he had supped The Apostle seems to intimate, that there was some interval of time between the distribution of the bread and that of the cup, and it does not quite appear from the Evangelists whether the whole of the transaction was continuous. This, however, is of no great moment, for it may be that the Lord delivered in the meantime some address, after distributing the bread, and before giving the cup. As, however, he did or said nothing that was not in harmony with the sacrament, we need not say that the administration of it was disturbed or interrupted. I would not, however, render it as Erasmus does — supper, being ended, for, in a matter of so great importance, ambiguity ought to be avoided.
This cup is the New Testament What is affirmed as to the cup, is applicable also to the bread; and thus, by this form of expression, he intimates what he had before stated more briefly — that the bread is the body. For it is so to us, that it may be a testament in his body, that is, a covenant, which has been once confirmed by the offering up of his body, and is now confirmed by eating, when believers feast upon that sacrifice. Accordingly, while Paul and Luke use the words — testament in the blood, Matthew and Mark employ the expression — blood of the testament, which amounts to the same thing. For the blood was poured out to reconcile us to God, and now we drink of it in a spiritual sense, that we may be partakers of reconciliation. Hence, in the Supper, we have both a covenant, and a confirmatory pledge of the covenant.
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I shall speak in the Epistle to the Hebrews, if the Lord shall allow me opportunity, as to the word testament It is well known, however, that sacraments receive that name, from being testimonies to us of the divine will, to confirm it in our minds. For as a covenant is entered into among men with solemn rites, so it is in the same manner that the Lord deals with us. Nor is it without strict propriety that this term is employed; for in consequence of the connection between the word and the sign, the covenant of the Lord is really included in the sacraments, and the term covenant has a reference or relation to us. This will be of no small importance for understanding the nature of the sacraments; for if they are covenants, then they contain promises, by which consciences may be roused up to an assurance of salvation. Hence it follows, that they are not merely outward signs of profession before men, but are inwardly, too, helps to faith.
This do, as often as ye drink Christ, then, has appointed a two-fold sign in the Supper.
What God hath joined together let not man put asunder. (Matthew 19:6.)
To distribute, therefore, the bread without the cup, is to man Christ’s institution. For we hear Christ’s words. As he commands us to eat of the bread, so he commands us to drink of the cup To obey the one half of the command and neglect the other half — what is this but to make sport of his commandment? And to keep back the people from that cup, which Christ sets before all, after first drinking of it, as is done under the tyranny of the Pope — who can deny that this is diabolical presumption? As to the cavil that they bring forward — that Christ spoke merely to the Apostles, and not to the common people — it is exceedingly childish, and is easily refuted from this passage — for Paul here addresses himself to men and women indiscriminately, and to the whole body of the Church. He declares that he
had delivered this to them agreeably to the commandment of the Lord. (1 Corinthians 11:23.)
By what spirit will those pretend to be actuated, who have dared to set aside this ordinance? Yet even at this day this gross abuse is obstinately defended; and what occasion is there for wonder, if they endeavor impudently to excuse, by words and writings, what they so cruelly maintain by fire and sword?
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 25 After the same manner also he took the…
25 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.
Ver. 25. He took the cup] {See Trapp on "Mat 26:27"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For as often as ye eat this bread, and…
For as often as ye eat this bread, and drink this cup,.... Not any bread, or any cup: but what is ate and drank in an ordinance way, and according to the institution and appointment of Christ, and with a view to the end proposed by him; and though there is no set fixed time for the administration of this ordinance, yet this phrase seems to suggest that it should be often: and very plainly signifies, that the bread and wine, after the blessing or thanksgiving, remain such, and are not converted into the real body and blood of Christ; but are only outward elements representing these to faith;
ye do show the Lord's death till he come; or rather, as it may be rendered in the imperative mood, as an exhortation, direction or command, "show ye the Lord's death till he come"; since everyone that eats and drinks at the Lord's table does not show forth his death, which is the great end to be answered by it; for the design of the institution of it is to declare that Christ died for the sins of his people: to represent him as crucified; to set forth the manner of his sufferings and death, by having his body wounded, bruised, and broken, and his blood shed; to express the blessings and benefits which come by his death, and his people's faith of interest in them; and to show their sense of gratitude, and declare their thankfulness for them; and all this, "till he come"; which shows the continuance of this ordinance, which is to last till Christ's second coming, where the carnal ordinances of the former dispensation were shaken and removed; and also the continuance of Gospel ministers to the end of the world, to administer it, and of churches to whom it is to be administered: this assures of the certainty of Christ's second coming; as it leads back to his coming in the flesh, suffering and dying in our stead, and thereby obtaining redemption for us; it leads forward to expect and believe he will come again, to put us into the full possession of the salvation he is the author of; when there will be no more occasion for this ordinance, nor any other, but all will cease, and God will be all in all. The apostle here refers to a custom used by the Jews in the night of the passover, to show forth the reason of their practice, and that institution to their children; when either (u).
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"the son asked the father, or if the son had not understanding (enough to ask), then the father taught him, saying, how different is this night from all other nights? for in all other nights we eat leavened and unleavened bread, but in this night only unleavened; in all other nights we eat the rest of herbs, but in this night bitter herbs; in all other nights we eat flesh roasted, broiled, and boiled, in this night only roasted; in all other nights we wash once, in this night twice; and as elsewhere (w) it is added, in all other nights we eat sitting or lying, in this night all of us lie; and according to the capacity of the child, the father teaches him,''
particularly he was to inform him what these several things showed forth, or declared (x); as that
"the passover "declared", or "showed forth", that the Lord passed over the houses of our fathers in Egypt; the bitter herbs "showed forth", that the Egyptians made the lives of our fathers bitter in Egypt; and the unleavened bread "declared" that they were redeemed; and all these things are called "the declaration", or showing forth:''
and there is a treatise called , "the showing forth of the passover"; in which, besides the things mentioned, and many others, it is observed (y), that it was commanded the Jews "to declare" the going out of Egypt, and that everyone that diligently declares the going out of Egypt, is praiseworthy: now the apostle observes this end of the Lord's supper, to show forth his death, in opposition to the notion of the "judaizing" Christians at Corinth, who thought of nothing else but the showing forth of the passover, and the declaration of that deliverance and redemption wrought for the people of Israel; whereas the true and only intent of it was to show forth the death of Christ, redemption by him, and the greatness of his love expressed therein, and which is to be continued till his second coming; whereas the time was come when it should "be no more said, the Lord liveth, that brought up the children of Israel out of the land of Egypt", Jer 16:14.
(u) Misn. Pesach. c. 10. sect. 4. Haggadah Shel. Pesach. p. 5. (w) Maimon. Chametz Umetzah, c. 8. sect. 2. (x) Moses Kotsensis Mitzvot Tora prec. aff. 41. (y) P. 5, 6. Ed. Rittangel. & Seder. Tephillot. Ed. Basil. fol. 243. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain After supper - Therefore ye ought not to confound…
After supper - Therefore ye ought not to confound this with a common meal. Do this in remembrance of me - The ancient sacrifices were in remembrance of sin: this sacrifice, once offered, is still represented in remembrance of the remission of sins.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain 1Co 11:25-27. He also took the cup when he…
1Co 11:25-27. He also took the cup when he had supped — Or, after supper. “This circumstance is mentioned to show that the Lord’s supper is not intended for the refreshment of the body, but, as we are told 1Co 11:26, for perpetuating the memory of Christ’s death, resurrection, and ascension, to the end of the world, and declaring our expectation of his return from heaven to judge all mankind; that by seriously and frequently meditating on these things, the faith, hope, and gratitude of his disciples may be nourished. Now, that these ends may be effectually answered, this service must be performed by the whole members of each particular church, not in separate companies, but together, as making one harmonious society, by whose joint concurrence and communion in the service, the death of their Master is not only remembered, but declared in the most public manner to the world, as a fact known and believed by all Christians from the beginning.” Saying, This cup is the new testament — Or, new covenant, rather, as the word more properly signifies. That is, it is the solemn seal and memorial of the covenant which is established in my blood, by which all its invaluable blessings are procured for you. Our Lord did not mean that the covenant of grace was first made at the time he shed his blood. It was made immediately after the fall, on account of the merit of his obedience unto the death, which God then considered as accomplished, because it was certainly to be accomplished at the time determined. Now this likewise do ye, as oft as ye drink it, in remembrance of me — And in order to maintain the memory of my bleeding, dying love, in the church and in the world. The ancient sacrifices were offered in remembrance of sin; this sacrifice, once offered, is still represented in remembrance of the remission of sin. According to the Papists, the expression, as oft as ye drink it, “implies that the cup, in the Lord’s supper, may sometimes be omitted; and on that pretence they have denied the cup to the laity;” but how justly, may be known by taking notice that the words, as often as, are applied (1Co 11:26) to the bread as well as to the cup. Besides, Matthew hath told us, that when Christ gave the cup, he said, (Mat 26:27,) drink ye all of it; which being both an invitation and a command, all Christians are as much entitled to the cup as to the bread.” For as often as ye — The church of God in any age; eat this bread and drink this cup — With proper solemnity and seriousness, faith, love, and gratitude; ye do show forth the Lord’s death — Ye proclaim, as it were, and openly avow it to God and all the world; so the word καταγγελλετε, here used, signifies: till he come — To close the present scene of things, and to receive all his faithful servants to a place where, for ever dwelling with him, they will no more need these memorials of an absent Saviour. Though at the institution of this ordinance our Lord spake nothing of his own second coming, yet in his discourse after the celebration of it, he connected his second coming with his death, Joh 14:3. The apostle therefore truly expressed his Master’s intention, when he told the Corinthians, that by publishing the Lord’s death, they published also his coming to judgment, and that the service of the supper was intended as a publication of both. Wherefore — Ωστε, so that; whosoever shall eat this bread, &c., unworthily — That is, in an unworthy, irreverent manner, without properly regarding him that appointed it, or the design of its appointment; shall be guilty of the body and blood of the Lord — That is, of profaning that which represents his body and blood.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain After the same manner - In like manner; likewise.…
After the same manner - In like manner; likewise. With the same circumstances, and ceremonies, and designs. The purpose was the same.
When he had supped - That is, all this occurred after the observance of the usual paschal supper. It could not, therefore, be a part of it, nor could it have been designed to be a festival or feast merely. The apostle introduces this evidently in order to show them that it could not be, as they seemed to have supposed, an occasion of feasting. It was after the supper, and was therefore to be observed in a distinct manner.
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Saying, This cup ... - See the note at Mat 26:27-28.
Is the New Testament - The new covenant which God is about to establish with people. The word “testament” with us properly denotes a “will” - an instrument by which a man disposes of his property after his death. This is also the proper classic meaning of the Greek word used here, διαθήκη (diathēkē). But this is evidently not the sense in which the word is designed to be used in the New Testament. The idea of a “will” or “testament,” strictly so called, is not that which the sacred writers intend to convey by the word. The idea is evidently that of a compact, agreement, covenant, to which there is so frequent reference in the Old Testament, and which is expressed by the word בּרית berı̂yth (Berith), a compact, a covenant, Of that word the proper translation in Greek would have been συνθηκη sunthēkē a covenant, agreement. But it is remarkable that that word never is used by the Septuagint to denote the covenant made between God and man.
That translation uniformly employs for this purpose the word διαθήκη diathēkē, a will, or a testament, as a translation of the Hebrew word, where there is a reference to the covenant which God is represented as making with people. The word συνθηκη sunthēkē is used by them but three times Isa 28:15; Isa 30:1; Dan 11:6, and in neither instance with any reference to the covenant which God is represented as making with man. The word διαθήκη diathēkē, as the translation of בּרית berı̂yth (Berith), occurs more than two hundred times. (See Trommius’ Concord.) Now this must have evidently been of design. What the reason was which induced them to adopt this can only be conjectured. It may have been that as the translation was to be seen by the Gentiles as well as by the Jews (if it were not expressly made, as has been affirmed by Josephus and others, for the use of Ptolemy), they were unwilling to represent the eternal and infinite Yahweh as entering into a “compact, an agreement” with his creature man. They, therefore, adopted a word which would represent him as expressing “his will” to them in a book of revelation. The version by the Septuagint was evidently in use by the apostles, and by the Jews everywhere. The writers of the New Testament, therefore, adopted the word as they found it; and spoke of the new dispensation as a new “testament” which God made with man. The meaning is, that this was the new compact or covenant which God was to make with man in contradistinction from that made through Moses.
In my blood - Through my blood; that is, this new compact is to be sealed with my blood, in illusion to the ancient custom of sealing an agreement by a sacrifice; see the note at Mat 26:28.
This do ye - Partake of this bread and wine; that is, celebrate this ordinance.
As oft as ye drink it - Not prescribing any time; and not even specifying the frequency with which it was to be done; but leaving it to themselves to determine how often they would partake of it. The time of the Passover had been fixed by positive statute; the more mild and gentle system of Christianity left it to the followers of the Redeemer themselves to determine how often they would celebrate his death. It was commanded them to do it; it was presumed that their love to him would be so strong as to secure a frequent observance; it was permitted to them, as in prayer, to celebrate it on any occasion of affliction, trial, or deep interest when they would feel their need of it, and when they would suppose that its observance would be for the edification of the Church.
In remembrance of me - This expresses the whole design of the ordinance. It is a simple memorial, or remembrancer; designed to recall in a striking and impressive manner the memory of the Redeemer. It does this by a tender appeal to the senses - by the exhibition of the broken bread, and by the wine. The Saviour knew how prone people would be to forget him, and he, therefore, appointed this ordinance as a means by which his memory should be kept up in the world. The ordinance is rightly observed when it recalls the memory of the Saviour; and when its observance is the means of producing a deep, and lively, and vivid impression on the mind, of his death for sin. This expression, at the institution of the supper, is used by Luke Luk 22:19; though it does not occur in Matthew, Mark, or John.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain when he had supped--Greek, "after the eating of supper,"…
when he had supped--Greek, "after the eating of supper," namely, the Passover supper which preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper [BENGEL].
the new testament--or "covenant." The cup is the parchment-deed, as it were, on which My new covenant, or last will is written and sealed, making over to you all blessings here and hereafter.
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in my blood--ratified by MY blood: "not by the blood of goats and calves" (Heb 9:12).
as oft as--Greek, "as many times soever": implying that it is an ordinance often to be partaken of.
in remembrance of me--Luke (Luk 22:19) expresses this, which is understood by Matthew and Mark. Paul twice records it (Co1 11:24 and here) as suiting his purpose. The old sacrifices brought sins continually to remembrance (Heb 10:1, Heb 10:3). The Lord's Supper brings to remembrance Christ and His sacrifice once for all for the full and final remission of sins.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 25. After the same manner also he took the…
25. After the same manner also he took the cup, when he had supped] The words in the original, though translated differently, are precisely the same as those of St Luke, and seem to imply (see also St Luk_22:17) that while the bread was administered at supper, the cup was administered after it.
saying] The literal translation of the words is, This cup is the New Covenant in My Blood; this do whensoever ye drink it, in remembrance of Me. St Luke gives us the words as follows: ‘This Cup is the New Covenant in My Blood, which is being poured forth for you;’ St Matthew, ‘Drink ye all of it, for this is My Blood which is of the New Covenant, which is poured forth for many unto the remission of sins;’ St Mark, ‘This is My Blood, which is of the [New] Covenant, which is poured forth for many.’ It is obvious that no one report of these important words can be pressed to the exclusion of the rest.
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new testament] This is unquestionably the original meaning of the word thus translated in Classical Greek. It is derived from a word signifying to put thoroughly in order, and is used of that complete arrangement of his worldly affairs which a man is accustomed to make in a will. See perhaps for this meaning Heb_9:16 (though the question is much debated). In other places in the N. T. it is used, as in the Septuagint, in place of the Hebrew Berith, a covenant or agreement between two parties, one of which sometimes is God. For an example of this sense see Gal_3:15. Here it would appear to include both senses, for (1) it was a covenant that Christ entered into with man, and (2) it was His Death which gave that covenant validity.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (25) After the same manner also he took the…
(25) After the same manner also he took the cup, when he had supped.—We have here an intimation not found in St. Matthew or St. Mark’s narrative, that the blessing of the cup took place “after supper,” which implies that the blessing of the bread took place earlier in the meal.
This cup is the new testament.—Better, This cup is the new covenant. The word “new” is peculiar to this and St. Luke’s narrative; it does not occur in the best MSS. of St. Matthew and St. Mark. The new covenant of grace between God and Humanity was ratified in the blood of Christ. The cup containing the symbol of that blood is therefore the pledge and witness of that covenant. This was a new covenant in blood (Rom_3:25) as contrasted with the old covenant in blood (Exo_24:8).
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As oft as ye drink.—This can scarcely be taken as a command to make all occasions of bodily refreshment virtually a eucharist, but must be regarded as referring definitely (as in the following verse) to this particular rite.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain When he had supped. (see Gal_4:19.
When he had supped. (see Gal_4:19.
The Church"s proclamation.
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What so fitted to rebuke those who profaned the Supper of the Lord, what so fitted to arouse them to a sense of their high calling, as a solemn declaration like this? The noisy, greedy, quarrelsome gatherings which seem at Corinth to have been associated with the professed observance of one of the highest mysteries of the Christian faith, naturally awakened the indignation and the reproaches of the apostle. Recalling them to a sense of the dignity of their position as witnesses to God in an ignorant and sinful world, the apostle summons the Corinthian Christians so to eat the bread and drink the cup of the Eucharist as to declare to all the sacred tidings of a Redeemer"s death.
I THIS SACRAMENT IS A COMMEMORATION OF THE PAST. The Lord"s death was an admitted fact; and if anything was needed to establish the historical fact, the existence of this ordinance was sufficient and more than sufficient for the purpose. But men may forget and lose sight of an event which they do not dream of denying. And it seemed good to Divine wisdom that the crucifixion and sacrifice of the Son of God should be held in everlasting memory by means of this simple but most significant observance. It was not simply as a historical fact that the death of Christ was to be recorded, but as a Christian doctrine. Christ"s was a redeeming, atoning, reconciling death; and as such was cherished in everlasting memory by those who profited by it, who owed to it their eternal hopes.
II THIS SACRAMENT IS A PROCLAMATION TO THE PRESENT. "Ye set forth, or proclaim, the Lord"s death," says the apostle. And from his expression, "as often," it may be inferred that periodically and frequently the primitive Christians kept the feast, remembering and declaring that "Christ our Passover is slain for us." There is something very affecting and at the same time very inspiring in this representation. From generation to generation and from age to age the sacrament of the Lord"s body and blood publishes salvation to mankind, telling of him who tasted death forevery man, and in his cross reconciled the world unto God. It is an aspect of the Holy Communion which should not be left out of sight, upon which great stress should be laid; for some, whom words may fail to reach, may have their hearts opened to the grace and love of Christ by witnessing the silent yet eloquent declaration concerning the Saviour which is presented when the members of Christ"s Church partake of the symbols of their redemption.
III THIS SACRAMENT IS A PREDICTION OF THE FUTURE. "Till he come!" Our Lord, in instituting the ordinance, had turned the gaze of his disciples towards the future, speaking of drinking wine new in the kingdom of God, And here the eye of faith is pointed on to the glory which shall be revealed when he who came to die shall come to judge, shall come to reign!
And thus that dark betrayal night With the last advent we unite By one bright chain of loving rite, Until he come!
T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 25. This do ye, as oft as ye drink…
25. This do ye, as oft as ye drink it, in remembrance of me. The memorial design of the Lord's supper is reiterated. It is not a “sacrifice of the mass,” but a remembrance of Christ's sacrifice.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain In like manner also the cup, after supper [Paul…
In like manner also the cup, after supper [Paul here inserts the entering wedge of reform. The Lord's Supper came after the Passover, and was no part of it; hence it was no part of the Agapæ which was substituted for the Passover. As therefore the Agapæ was fruitful of disorder, would it not be well to separate it from the communion? By the end of the first century it was so separated, and at last it was formally prohibited by the Council of Carthage. See Poole's synopsis on Mat_26:26 ], saying, This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me . [Diatheke may be translated "testament" ( Heb_9:16 ), or "covenant." The latter is the meaning here, for wills or testaments were not sealed with blood, as were covenants. The cup is the symbol of Christ's blood, which ratified the gospel covenant.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 the cup
the cup
It is best to translate this literally. The Corinthians knew which cup he took, so it is not simply "a cup" or "some cup" or "any cup." Possible meanings are that it was 1) the cup of wine that one would expect him to use or 2) the third or fourth of the four cups of wine that the Jews drank at the Passover meal.
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Do this as often as you drink it
"Drink from this cup, and as often as you drink from it"
proclaim the Lord's death
teach about the crucifixion and resurrection
until he comes
Where Jesus comes to can be made explicit. AT: "until Jesus comes back to the earth" (See: Assumed Knowledge and Implicit Information)
translationWords
covenant
blood
preach
die
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 11:25 After supper might suggest that the main meal…
11:25 After supper might suggest that the main meal separated the breaking of the bread from the drinking of the cup (see Luke 22:20). • The new covenant is God’s promise to forgive sins because of the sacrificial death of Jesus (cp. Jer 31:31-34; 32:40; Luke 22:20; Heb 7:22; 8:8-10; 9:15; 10:12-18; 12:24; 13:20). The blood of a sacrifice confirmed an agreement or covenant (see Exod 24:8; Zech 9:11; Heb 9:12; 13:20; cp. Rom 3:25; 5:9).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.