Matius 26:26-29

The Lord’s Supper

26:26 While ¹  they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 26:28 for this is my blood, the blood ²  of the covenant, ³  that is poured out for many for the forgiveness of sins. 26:29 I ⁴  tell you, from now on I will not drink of this fruit ⁵  of the vine until that day when I drink it new with you in my Father’s kingdom.”

Lukas 22:19-20

22:19 Then ⁶  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ⁷  which is given for you. ⁸  Do this in remembrance of me.” 22:20 And in the same way he took ⁹  the cup after they had eaten, ¹⁰  saying, “This cup that is poured out for you is the new covenant ¹¹  in my blood.

Lukas 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ¹²  which is called the Passover, was approaching.

Kolose 1:16-17

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ¹³  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ¹⁴  in him.

Kolose 1:23-29

1:23 if indeed you remain in the faith, established and firm, ¹⁵  without shifting ¹⁶  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ¹⁷  from God – given to me for you – in order to complete ¹⁸  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ¹⁹  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing ²⁰  and teaching ²¹  all people ²²  with all wisdom so that we may present every person mature ²³  in Christ. 1:29 Toward this goal ²⁴  I also labor, struggling according to his power that powerfully ²⁵  works in me.

[26:26]  ¹ tn Here δέ (de) has not been translated.

[26:28]  ² tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ³ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[26:28]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[26:29]  ⁴ tn Here δέ (de) has not been translated.

[26:29]  ⁵ tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).

[22:19]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ⁷ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ⁸ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[22:20]  ⁹ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ¹⁰ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ¹¹ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[22:1]  ¹² sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[1:16]  ¹³ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ¹⁴ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:23]  ¹⁵ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹⁶ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ¹⁷ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ¹⁸ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:27]  ¹⁹ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:28]  ²⁰ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ²¹ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ²² tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ²³ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

[1:29]  ²⁴ tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

[1:29]  ²⁵ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”