He took the cup, gave thanks, and gave to them, saying, “All of you drink it,
Parallel Translations
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He took the cup, gave thanks, and gave to them, saying, “All of you drink it,
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And he toke the cup and thanked and gave it them sayinge: drinke of it every one.
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Also he tooke the cuppe, and when he had giuen thankes, he gaue it them, saying, Drinke ye all of it.
Cross-references (9)
Passages linked to Matthew 26:27 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 25:6 In this mountain, Yahweh of Armies will make all peoples a feast of choice meat, a feast of choice wines, of choice meat full of marrow, of well refined choice wines.
- 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?
- Psalms 116:13 I will take the cup of salvation, and call on Yahweh’s name.
- Song of Solomon 5:1 I have come into my garden, my sister, my bride. I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, friends! Drink, yes, drink abundantly, beloved.
- Song of Solomon 7:9 Your mouth is like the best wine, that goes down smoothly for my beloved, gliding through the lips of those who are asleep.
- Isaiah 55:1 “Hey! Come, everyone who thirsts, to the waters! Come, he who has no money, buy, and eat! Yes, come, buy wine and milk without money and without price.
- Mark 14:23-24 He took the cup, and when he had given thanks, he gave to them. They all drank of it. He said to them, “This is my blood of the new covenant, which is poured out for many.
- 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.
- 1 Corinthians 11:28 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)
Explain this verse (14 sources)
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Geneva Bible translators 1599 · Public Domain Therefore they which took away the cup from the…
Therefore they which took away the cup from the people, did against Christ his institution.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 27 And he took the cup, and gave thanks,…
27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;
Ver. 27. And he took the cup] Anciently of glass, afterwards of wood, and lastly of silver or gold. Whence that saying of a father, Once there were wooden cups, golden priests; now there are golden cups, but wooden priests.
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Drink ye all of it] This is express against that Antichristian sacrilege of robbing the people of the cup. Eckius {a} saith the people ought to content themselves with the bread only, because, Equi donati non sunt inspiciendi dentes, " A gift horse is not to be looked in the mouth." He thought, likewise, that laymen could not claim any right to the bread either. Bellarmine, a little wiser, grants they have a right to the bread, but adds, that in eating the bread transubstantiated by the priest into the body of Christ, they drink his blood also. But Lombard (his master) denies this: saying, that the bread is not turned but into Christ’s flesh; nor the wine, but into his blood. And thus these Babel-builders are confounded in their language, and hard it is to know what the Church of Rome holdeth. The Council of Constance speaketh out, and saith, That albeit Christ instituted, and accordingly administered, this sacrament in both kinds, tamen hoc non obstante, all this notwithstanding, the authority of the holy canons and the approved custom of the Church hath and doth deny the cup to the laity. And Nicolas Shetterden, martyr, in his answer compelled the commissary to grant that Christ’s testament was broken, and his institution changed from the way he left it. But he said, they had power so to do. Christ’s redemption is both precious and plenteous. He makes his people a full feast. Bread and wine comprehend entire food; for humidum et siccum, moist and dry, are all that is required unto food, Isa 25:6. Therefore as he gave them in the wilderness the bread of angels, so he set the rock abroach for them, and so fed them with sacraments. They did "all eat the same spiritual bread, and they did all drink the same spiritual drink," 1Co 10:3-4, that the ancient Church might give no warrant of a dry communion. The Russians a kind of mongrel Christians, communicate in both kinds; but mingling both together in a chalice, they distribute it both together in a spoon. (Breerwood’s Inquiries.)
{a} Apud Manlium in loc. com.
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 this is my blood of the New Testament,....…
For this is my blood of the New Testament,.... That is, the red wine in the cup, was an emblem and representation of his precious blood, whereby was exhibited a new dispensation, or administration of the covenant of grace; and by which it was ratified and confirmed; and whereby all the blessings of it, such as peace, pardon, righteousness, and eternal life, come to the people of God: the allusion is to the first covenant, and the book of it being sprinkled with the blood of bulls, and therefore called the blood of the covenant, Exo 24:8. But the second covenant, or the new administration of the covenant of grace, for which reason it is called the New Testament, is exhibited and established in the blood of Christ the testator. It was usual, even among the Heathens, to make and confirm their covenants by drinking human blood, and that sometimes mixed with wine (e),
Which is shed for many, for the remission of sins; that is, was very shortly to be shed, and since has been, for all the elect of God; for the many that were ordained to eternal life, and the many that were given to Christ, the many that are justified by him, and the many sons he will bring to glory: whereby the full forgiveness of all their sins was procured, in a way consistent with, and honourable to the justice of God; full satisfaction being made to the law of God, for all their transgressions,
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(e) Alex. ab Alex. Genial. Dier. l. 5. c. 3.
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 And he took the cup - Called by the…
And he took the cup - Called by the Jews the cup of thanksgiving; which the master of the family used likewise to give to each after supper.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 27. And he took the cup] μετα το…
Verse 27. And he took the cup] μετα το δειπνησαι, after having supped, Lu 22:20, and 1Co 11:25. Whether the supper was on the paschal lamb, or whether it was a common or ordinary meal, I shall not wait here to inquire: see at the end of this chapter. In the parallel place, in Luke 22, we find our Lord taking the cup, Lu 22:17, and again Lu 22:19; by the former of which was probably meant the cup of blessing, כוס הברכה kos haberakah, which the master of a family took, and, after blessing God, gave to each of his guests by way of welcome: but this second taking the cup is to be understood as belonging to the very important rite which he was now instituting, and on which he lays a very remarkable stress. With respect to the bread, he had before simply said, Take, eat, this is my body; but concerning the cup he says, Drink ye all of this: for as this pointed out the very essence of the institution, viz. the blood of atonement, it was necessary that each should have a particular application of it; therefore he says, Drink ye ALL of THIS. By this we are taught that the cup is essential to the sacrament of the Lord's Supper; so that they who deny the cup to the people sin against God's institution; and they who receive not the cup are not partakers of the body and blood of Christ. If either could without mortal prejudice be omitted, it might be the bread; but the cup, as pointing out the blood poured out, i.e. the life, by which alone the great sacrificial act is performed, and remission of sins procured, is absolutely indispensable. On this ground it is demonstrable, that there is not a priest under heaven, who denies the cup to the people, that can be said to celebrate the Lord's Supper at all; nor is there one of their votaries that ever received the holy sacrament. All pretension to this is an absolute farce, so long as the cup, the emblem of the atoning blood, is denied. How strange is it, that the very men who plead so much for the bare literal meaning of this is my body, in the preceding verse, should deny all meaning to drink YE ALL of this cup, in this verse! And though Christ has in the most positive manner enjoined it, they will not permit one of the laity to taste it! O, what a thing is man - a constant contradiction to reason and to himself.
I have just said that our blessed Lord lays remarkable stress on the administration of the cup, and on that which himself assures us is represented by it. As it is peculiarly emphatic, I beg leave to set down the original text, which the critical reader will do well minutely to examine:
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Τουτο γαρ εϚι ΤΟ αιμα μου ΤΟ της καινης διαθηκης, ΤΟ περι πολλων εκχυνομενον εις αφεσιν αμαρτιων.
The following literal translation and paraphrase do not exceed its meaning: -
For THIS is THAT blood of mine which was pointed out by all the sacrifices under the Jewish law, and particularly by the shedding and sprinkling of the blood of the paschal lamb. THAT blood of the sacrifice slain for the ratification of the new covenant. THE blood ready to be poured out for the multitudes, the whole Gentile world as well as the Jews, for the taking away of sins; sin, whether original or actual, in all its power and guilt, in all its internal energy and pollution.
And gave thanks] See the form used on this occasion, on Mt 26:26; and see the MISHNA, TRACT ברכות Beracoth.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Mat 26:27-28. And he took the cup — Called…
Mat 26:27-28. And he took the cup — Called by the Jews the cup of thanksgiving; which the master of the family used likewise to give to each after supper. And gave it to them, saying, Drink ye all of this — That is, of the wine which it contains. For this is my blood — That is, the sign of my blood; of the new testament — Whereby the new testament, or covenant, is procured or confirmed; which is shed for many — Even as many as spring from Adam; for the remission of sins — Namely, That as many as truly repent, bringing forth fruit worthy of repentance, and believe in me with their hearts unto righteousness, may receive from the mercy of my Father, in a way consistent with his holiness and justice, the free and full remission of all their past sins. See note on Rom 3:24-26. “I apprehend,” says the last-mentioned divine, “this ordinance of the eucharist to have so plain a reference to the atonement or satisfaction of Christ, and to do so solemn an honour to that fundamental doctrine of the gospel, that I cannot but believe, that while this sacred institution continues in the church, (as it will undoubtedly do to the end of the world,) it will be utterly impossible to root that doctrine out of the minds of plain, humble Christians, by all the little artifices of such forced and unnatural criticisms as those are by which it has been attacked. Unprejudiced and honest simplicity will always see the analogy this ordinance has to eating the flesh of the Son of God, and drinking his blood; and will be taught by it, to feed on him as the Lamb that was slain by the gracious appointment of God, to take away the sin of the world. The enemies of this heart-reviving truth might as well hope to pierce through a coat of mail with a straw, as to reach such a truth, defended by such an ordinance as this, by any of their trifling sophistries.” For further information respecting the Lord’s supper, see notes on Luk 22:19-20; 1Co 11:23-34.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Drink ye all of this. This was spoken to…
Drink ye all of this. This was spoken to the twelve apostles; who were the all then present; and they all drank of it, says Mark xiv. 23. But it no was follows from these words spoken to the apostles, that all the faithful are here commanded to drink of the chalice, any more than that all the faithful are commanded to consecrate, offer and administer this sacrament; because Christ upon this same occasion, and as I may say, with the same breath, bid the apostles do so, in these words, (St. Luke xxii. 19,) Do this for a commemoration of me. (Challoner) --- It is a point of disciple, which the Church for good reasons may allow, or disallow to the laity, without any injury done to the receiver, who according to the Catholic doctrine of the real presence, is made partaker of the same benefit under one kind only; he that eateth of this bread shall live for ever. (John vi.) ... When our adversaries object to us, in opposition to the very clear and precise proofs we produce from the primitive writers of the doctrine of the real presence, that is called sometimes bread, a figure, a sign; we reply, that they can only mean that the outward forms of bread and wine, which remain after consecration, are a figure, a sign, a commemoration. They nowhere teach that the consecrated species are barely figures or signs, and nothing more. On the contrary, with St. Cyril above quoted, they say: "Let your soul rejoice in the Lord, being persuaded of it, as a thing most certain, that the bread, which appears to our eyes, in not bread, though our taste do judge it to be so, but the body of Christ: and that the wine which appears to our eyes, is not wine, but the blood of Christ." (Myst. catech. 4, p. 528: and with St. Gregory of Nyssa, born in 331, "the bread, which at the beginning was common bread, after it has been consecrated by the mysterious word, is called, and is become, the body of Christ." And with St. Paulinus, in the same age, "the flesh of Christ, with which I am nourished, is the same flesh as that fastened to the cross; and the blood, with which my heart is purified, is the same blood that was spilt upon the cross."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 27. Took the cup and gave thanks — From…
27. Took the cup and gave thanks — From the Greek word ευχαριστεω, eucharisteo, to give thanks, the Lord’s Supper is called the eucharist. For since it is taken in thankful remembrance of our Lord’s great work of redemption, so it is truly a thank offering, that is a eucharist.
Drink ye all of it — That is, drink all ye of it. And Mark adds that they all drank of it. As our Lord here represents the future minister, so the disciples represent the future laity; and as our Lord here directs them to partake the cup, so the Church of Rome, which withholds the cup from the laity, is palpably disobedient to the Saviour’s command. Surely, as it is the blood which redeems, the Church of God should not be denied the participation of his blood.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 27. he took the cup] Accurately, according to the…
27. he took the cup] Accurately, according to the highest MS. authority, “a cup,” see note Mat_26:20 (e).
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 (27) He took the cup, and gave thanks.—The better…
(27) He took the cup, and gave thanks.—The better MSS. omit the article; thus making it, “a cup.” In the later ritual of the Passover, the cup of wine (or rather, of wine mingled with water) was passed round three times in the course of the supper. One such cup had been passed round early in the evening (Luk_22:17); now another becomes, under a solemn consecration, the symbol of a diviner truth than had yet been revealed to the listening and wondering disciples.
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 He took the cup. Many good manuscripts have "a…
He took the cup. Many good manuscripts have "a cup," and some modern editors omit the article; but this cup was the only one on the table at the time; so the reading matters not. This was probably the third cup at the close of the Paschal meal (see on ver. 21). The wine of the country is what we call a red wine; (compare "the blood of grapes," Gen_49:11) it was mixed with a little water when used at the table. This third cup was termed "the cup of blessing", (cf. 1Co_10:16) because over it was spoken a special benediction, and it was regarded as the principal cup, following, as it did, the eating of the lamb. Gave thanks (eucaristhsav ). The thanksgiving was a blessing (see on ver. 26). The celebration of Christ"s death and the remembrance of the incalculable blessings obtained thereby may well be termed the Holy Eucharist, the great sacrifice of praise and thanksgiving. Gave (edwken) it to them. The aorist here used would imply strictly that he gave the cup once for all, herein differentiating the action from that employed in distributing the bread. St. Luke"s expression, "Take this, and divide it among yourselves," refers to an earlier stage of the supper. In the present connection he nearly agrees with the other synoptists. It is possible that the cup was passed from hand to hand after it had been blessed by Christ. Drink ye all of it. St Mark adds, "And they all drank of it." Strange it is that, with these words written in the Scripture, any Church should have the hardihood to deny the cup to any qualified Christian. The Romanist"s assertion that the cup is for priests alone, as it was given to the apostles only, and was destined for them and their sacerdotal successors, would apply equally to the consecrated bread, and then what becomes of the general use of the ordinance? If we would have life in us, we must not only eat Christ"s flesh, but drink his blood. We need to be refreshed as well as strengthened in the battle of life, and it may well be that the mutilation of the sacrament carries with it spiritual effects that impede the soul"s health.
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 27. He then took the cup, and gave thanks.…
27. He then took the cup, and gave thanks. The cup was provided for the celebration of the paschal feast, and was at hand as well as the bread. Drink ye all of it. Observe that he simply said of the bread, “Take, eat;” but of the wine, “Drink ye all,” as if he intended to uproot the Catholic innovation of denying the cup to the laity.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 He took
He took
Translate "took" as you did in Matthew 14:19.
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a cup
Here "cup" refers to the cup and the wine in it. (See: Metonymy)
gave it to them
"gave it to the disciples"
Drink it
"Drink the wine from this cup"
For this is my blood
"For this wine is my blood"
blood of the covenant
"blood that shows that the covenant is in effect" or "blood that makes the covenant possible"
is poured out
This can be stated in active form. AT: "will soon flow out of my body" or "will flow out of my wounds when I die" (See: Active or Passive)
I say to you
This adds emphasis to what Jesus says next.
fruit of the vine
This is an idiom. AT: "wine" (See: Idiom)
in my Father's kingdom
Here "kingdom" refers to God's rule as king. AT: "when my Father establishes his rule on earth" (See: Metonymy)
my Father's
This is an important title for God that describes the relationship between God and Jesus. (See: Translating Son and Father)
translationWords
blood
covenant
forgive
sin
God the Father
kingdom
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 26:27 He gave thanks. The traditional blessing for the…
26:27 He gave thanks. The traditional blessing for the Passover cup was “Blessed are you, O Lord our God, King of the universe, who creates the fruit of the vine.” An early Christian variant is, “We give thanks to you, our Father, for the Holy Vine of David, your child, whom you made known to us through Jesus your child; glory be to you forever” (Didache 9.2). • The four cups of the Passover meal correspond to the fourfold promise of Exod 6:6-7, with two for deliverance, one for redemption (see Matt 26:27-28), and one for fellowship (see 26:29).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.