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PARALLEL BIBLE - 1 Corinthians 11:25


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King James Bible - 1 Corinthians 11:25

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.

World English Bible

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."

Douay-Rheims - 1 Corinthians 11:25

In like manner also the chalice, after he had supped, saying: This chalice is the new testament in my blood: this do ye, as often as you shall drink, for the commemoration of me.

Webster's Bible Translation

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 often as ye drink it, in remembrance of me.

Greek Textus Receptus


ωσαυτως 5615 ADV και 2532 CONJ το 3588 T-NSN ποτηριον 4221 N-NSN μετα 3326 PREP το 3588 T-ASN δειπνησαι 1172 5658 V-AAN λεγων 3004 5723 V-PAP-NSM τουτο 5124 D-NSN το 3588 T-NSN ποτηριον 4221 N-NSN η 3588 T-NSF καινη 2537 A-NSF διαθηκη 1242 N-NSF εστιν 2076 5748 V-PXI-3S εν 1722 PREP τω 3588 T-DSN εμω 1699 S-1DSN αιματι 129 N-DSN τουτο 5124 D-ASN ποιειτε 4160 5720 V-PAM-2P οσακις 3740 ADV αν 302 PRT πινητε 4095 5725 V-PAS-2P εις 1519 PREP την 3588 T-ASF εμην 1699 S-1ASF αναμνησιν 364 N-ASF

Treasury of Scriptural Knowledge

VERSE (25) - :27,28

SEV Biblia, Chapter 11:25

Asimismo tom tambin la copa, despus de haber cenado, diciendo: Esta copa es el Nuevo testamento en mi sangre; haced esto todas las veces que bebiereis, en memoria de mí.

John Gill's Bible Commentary

Ver. 25. After the same manner also he took the cup , etc.] That is, off from the table, or out of the hands of the master of the house, and blessed or gave thanks, as he did before when he took the bread; (see Matthew 26:27 Mark 14:23), when he had supped; the Syriac, Arabic, and Ethiopic versions, read, when they had supped; which give a true sense, though not a literal translation; for both Christ and his disciples had supped, having both eaten the passover supper, and the bread, the principal part in the Lords supper, when he took the cup, gave thanks, and gave it to them: saying, this cup is the New Testament , or covenant, in my blood ; alluding to the old covenant, which was ratified and confirmed by the blood of bulls, and which was called the blood of the covenant, ( Exodus 24:8) but the new covenant was established with Christs own blood, of which the wine in the cup was a sign and symbol; for neither the cup, nor the wine in it, can be thought to be the covenant or testament itself, by which is meant the covenant of grace, as administered under the Gospel dispensation; called new, not because newly made, for it was made from everlasting; or lately revealed, for it was made known to our first parents immediately after the fall, and to other saints in succeeding ages, though more clearly exhibited by Christ under the present dispensation; but it is so called in distinction from the old covenant, or former mode of administration of it, under the Mosaic economy; and it is always new, and will be succeeded by no other; and it provides for and promises new things, and which are famous and excellent, and preferable to all others. Now this is said to be in the blood of Christ; that is, it is ratified, and all its blessings and promises are confirmed by his blood: hence his blood is called the blood of the everlasting covenant, ( Hebrews 13:20), pardon and righteousness, peace and reconciliation, and entrance into the holiest of all, all come through this blood, and are secured by the same; and to which the faith of the saints is directed in this ordinance, to observe, receive, and enjoy for themselves: this do ye as oft as ye drink it, in remembrance of me ; of his souls being poured out unto death; of his blood being shed for the remission of sins; and of his great love in giving himself an atoning sacrifice to divine justice, and laying such a foundation for solid peace and joy in the hearts of his people.

Matthew Henry Commentary

Verses 23-34 - The apostle describes the sacred ordinance, of which he had the knowledge by revelation from Christ. As to the visible signs, these ar the bread and wine. What is eaten is called bread, though at the sam time it is said to be the body of the Lord, plainly showing that the apostle did not mean that the bread was changed into flesh. St. Matthe tells us, our Lord bid them all drink of the cup, ch. Mt 26:27, as is he would, by this expression, provide against any believer being deprived of the cup. The things signified by these outward signs, ar Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice. Our Saviour' actions were, taking the bread and cup, giving thanks, breaking the bread, and giving both the one and the other. The actions of the communicants were, to take the bread and eat, to take the cup an drink, and to do both in remembrance of Christ. But the outward act are not the whole, or the principal part, of what is to be done at thi holy ordinance. Those who partake of it, are to take him as their Lor and Life, yield themselves up to him, and live upon him. Here is a account of the ends of this ordinance. It is to be done in remembranc of Christ, to keep fresh in our minds his dying for us, as well as to remember Christ pleading for us, in virtue of his death, at God's righ hand. It is not merely in remembrance of Christ, of what he has don and suffered; but to celebrate his grace in our redemption. We declar his death to be our life, the spring of all our comforts and hopes. An we glory in such a declaration; we show forth his death, and plead it as our accepted sacrifice and ransom. The Lord's supper is not a ordinance to be observed merely for a time, but to be continued. The apostle lays before the Corinthians the danger of receiving it with a unsuitable temper of mind; or keeping up the covenant with sin an death, while professing to renew and confirm the covenant with God. N doubt such incur great guilt, and so render themselves liable to spiritual judgements. But fearful believers should not be discourage from attending at this holy ordinance. The Holy Spirit never cause this scripture to be written to deter serious Christians from their duty, though the devil has often made this use of it. The apostle wa addressing Christians, and warning them to beware of the tempora judgements with which God chastised his offending servants. And in the midst of judgement, God remembers mercy: he many times punishes thos whom he loves. It is better to bear trouble in this world, than to be miserable for ever. The apostle points our the duty of those who com to the Lord's table. Self-examination is necessary to right attendanc at this holy ordinance. If we would thoroughly search ourselves, to condemn and set right what we find wrong, we should stop Divin judgements. The apostle closes all with a caution against the irregularities of which the Corinthians were guilty at the Lord' table. Let all look to it, that they do not come together to God' worship, so as to provoke him, and bring down vengeance on themselves __________________________________________________________________

Greek Textus Receptus


ωσαυτως 5615 ADV και 2532 CONJ το 3588 T-NSN ποτηριον 4221 N-NSN μετα 3326 PREP το 3588 T-ASN δειπνησαι 1172 5658 V-AAN λεγων 3004 5723 V-PAP-NSM τουτο 5124 D-NSN το 3588 T-NSN ποτηριον 4221 N-NSN η 3588 T-NSF καινη 2537 A-NSF διαθηκη 1242 N-NSF εστιν 2076 5748 V-PXI-3S εν 1722 PREP τω 3588 T-DSN εμω 1699 S-1DSN αιματι 129 N-DSN τουτο 5124 D-ASN ποιειτε 4160 5720 V-PAM-2P οσακις 3740 ADV αν 302 PRT πινητε 4095 5725 V-PAS-2P εις 1519 PREP την 3588 T-ASF εμην 1699 S-1ASF αναμνησιν 364 N-ASF

Vincent's NT Word Studies

25. After supper. Only Luke records this detail. It is added to mark the distinction between the Lord's Supper and the ordinary meal.

Testament (diaqhkh). Rev., correctly, covenant. See on Matt. xxvi. 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 Gen. xv. 9-18. A similar usage appears in the Homeric phrase orkia pista tamein, 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, diaqhkh, 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.

Robertson's NT Word Studies

11:25 {After supper} (meta to deipnesai). meta and the articular aorist active infinitive, "after the dining" (or the supping) as in #Lu 22:20. {The new covenant} (he kaine diaqeke). For diaqeke see on Mt 26:28. For kainos see on Lu 5:38; 22:20. The position of estin before en twi haimati (in my blood) makes it a secondary or additional predicate and not to be taken just with diaqeke (covenant or will). {As oft as ye drink it} (hosakis an pinete). Usual construction for general temporal clause of repetition (an and the present subjunctive with hosakis). So in verse #26.

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