KJV: Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.
YLT: In like manner, also, the cup after the supping, saying, 'This cup is the new covenant in my blood, that for you is being poured forth.
Darby: In like manner also the cup, after having supped, saying, This cup is the new covenant in my blood, which is poured out for you.
ASV: And the cup in like manner after supper, saying, This cup is the new covenant in my blood, even that which is poured out for you.
| ποτήριον | cup |
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Parse: Noun, Accusative Neuter Singular Root: ποτήριον Sense: a cup, a drinking vessel. |
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| ὡσαύτως | likewise |
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Parse: Adverb Root: ὡσαύτως Sense: in like manner, likewise. |
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| μετὰ | after |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| δειπνῆσαι | having supped |
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Parse: Verb, Aorist Infinitive Active Root: δειπνέω Sense: to sup. |
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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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| Τοῦτο | This |
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Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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| τὸ | - |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ποτήριον | cup [is] |
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Parse: Noun, Nominative Neuter Singular Root: ποτήριον Sense: a cup, a drinking vessel. |
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| καινὴ | new |
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Parse: Adjective, Nominative Feminine Singular Root: καινός Sense: new. |
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| διαθήκη | covenant |
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Parse: Noun, Nominative Feminine Singular Root: διαθήκη Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will. |
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| αἵματί | blood |
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Parse: Noun, Dative Neuter Singular Root: αἷμα Sense: blood. |
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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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| ἐκχυννόμενον | is being poured out |
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Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Singular Root: ἐκχέω Sense: to pour out, shed forth. |
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Greek Commentary for Luke 22:20
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]
See note on Matthew 26:28; Mark 14:24 for “covenant.” Westcott and Hort reject “new” there, but accept it here and in 1 Corinthians 11:25. See Luke 5:38 for difference between kainē and nea “The ratification of a covenant was commonly associated with the shedding of blood; and what was written in blood was believed to be indelible” (Plummer).Poured out (καινη ekchunnomenon). Same word in Mark 14:24; Matthew 26:28 translated “shed.” Late form present passive participle of νεα ekchunnō of εκχυννομενον ekcheō to pour out. [source]
Same word in Mark 14:24; Matthew 26:28 translated “shed.” Late form present passive participle of νεα ekchunnō of εκχυννομενον ekcheō to pour out. [source]
See on Mark 14:23. [source]
See on Matthew 26:28. [source]
Reverse Greek Commentary Search for Luke 22:20
From διατίθημι , to distribute; dispose of. Hence of the disposition of one's property. On the idea of disposing or arranging is based that of settlement or agreement, and thence of a covenant. The Hebrew word of which this is a translation is primarily covenant, from a verb meaning to cut. Hence the phrase, to make a covenant, in connection with dividing the victims slain in ratification of covenants (Genesis 15:9-18). Covenant is the general Old Testament sense of the word (1 Kings 20:34; Isaiah 28:15; 1 Samuel 18:3); and so in the New Testament. Compare Mark 14:24; Luke 1:72; Luke 22:20; Acts 3:25; Acts 7:8. Bishop Lightfoot, on Galatians 3:15, observes that the word is never found in the New Testament in any other sense than that of covenant, with the exception of Hebrews 9:15-17, where it is testament. We cannot admit this exception, since we regard that passage as one of the best illustrations of the sense of covenant. See on Hebrews 9:15-17. Render here as Rev., covenant. [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]
Μετα Meta and the articular aorist active infinitive, “after the dining” (or the supping) as in Luke 22:20. [source]
For διατηκη diathēkē see note on Matthew 26:28. For καινος kainos see Luke 5:38 and note on Luke 22:20. The position of εστιν estin before εν τωι αιματι en tōi haimati (in my blood) makes it a secondary or additional predicate and not to be taken just with διατηκη diathēkē (covenant or will). As oft as ye drink it (οσακις αν πινητε hosakis an pinēte). Usual construction for general temporal clause of repetition (αν an and the present subjunctive with οσακις hosakis). So in 1 Corinthians 11:26. [source]
The Greek order is, “the shepherd of the sheep the great (shepherd).” Comp. John 10:2, John 10:11, John 10:14; 1 Peter 2:25, and see Isaiah 63:11. Of God, Zechariah href="/desk/?q=zec+9:11&sr=1">Zechariah 9:11. The phrase eternal covenant N.T.oCommon in lxx; see Genesis 9:16; Genesis 17:19; Leviticus 24:8; 2 Samuel 23:5; Jeremiah 32:40; Ezekiel 16:60. Const. with the great shepherd of the sheep. It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N.T. associated with the resurrection, but frequently with death, especially in this epistle. See Matthew 26:28; Luke 22:20; Hebrews 9:15, Hebrews 9:16, Hebrews 9:17, Hebrews 9:20. The connection of the blood of the covenant with Christ's pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. Acts 20:28. Through this is brought about the new relation of the church with God described in Hebrews 8:10ff. This tallies perfectly with the conception of “the God of peace”; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree Jeremiah 50:5, Jeremiah 50:19; Ezekiel 34:25, and the entire chapter, see especially Ezekiel 34:12-15, Ezekiel 34:23, Ezekiel 34:31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp. Isaiah 63:11-14, and Revelation 7:17, see note on ποιμανεῖ shallshepherd. Ἑν αἵματι “in the blood,” is in virtue of, or in the power of the blood. [source]
God is the author and giver of peace, a Pauline phrase (6 times) as in 1 Thessalonians 5:23. Who brought again from the dead Second aorist active articular participle of αναγω anagō (cf. Romans 10:7), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (Hebrews 1:3, etc.). That great shepherd of the sheep This phrase occurs in Isaiah 63:11 except τον μεγαν ton megan which the author adds as in Hebrews 4:14; Hebrews 10:21. So here, “the shepherd of the sheep the great one.” With the blood of the eternal covenant This language is from Zechariah 9:11. The language reminds us of Christ‘s own words in Mark 14:24 (Matthew 26:28; Luke 22:20; 1 Corinthians 11:25) about “my blood of the covenant.” [source]