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1 Corinthians 11:23 [study!]

American Standard Version (ASV 1901) [2]
— For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread;
King James Version (KJV 1769)
— For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the [same] night in which he was betrayed took bread:
New American Standard Bible (NASB ©1995)
— For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread;
Webster's Revision of the KJB (WEB 1833)
— For I have received from the Lord, that which also I delivered to you, That the Lord Jesus, the [same] night in which he was betrayed, took bread:
Darby's Translation (DBY 1890)
— For *I* received from the Lord, that which I also delivered to you, that the Lord Jesus, in the night in which he was delivered up, took bread,
Rotherham's Emphasized Bible (EBR 1902)
— For, I myself, received from the Lord—that which I also delivered unto you,—how that, the Lord Jesus, in the night in which he was being delivered up, took a loaf,
Young's Literal Translation (YLT 1898)
— For I—I received from the Lord that which also I did deliver to you, that the Lord Jesus in the night in which he was delivered up, took bread,
Douay-Rheims Challoner Revision (DR 1750)
— For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread,
Original King James Bible (AV 1611) [2]
— For I haue receiued of the Lord that which also I deliuered vnto you, that the Lord Iesus, the same night in which he was betrayed, tooke bread:
John Etheridge Peshitta-Aramaic NT (1849)
— FOR I received from our Lord that which I have delivered unto you: that our Lord Jeshu in that night when he was betrayed took bread;
James Murdock Peshitta-Aramaic NT (1852)
— For I have received from our Lord, that which I imparted to you; that our Lord Jesus, on the night he was betrayed, took bread,

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
For 1063
{1063} Prime
γάρ
gar
{gar}
A primary particle; properly assigning a reason (used in argument, explanation or intensification; often with other particles).
I 1473
{1473} Prime
ἐγώ
ego
{eg-o'}
A primary pronoun of the first person, 'I' (only expressed when emphatic).
have received 3880
{3880} Prime
παραλαμβάνω
paralambano
{par-al-am-ban'-o}
From G3844 and G2983; to receive near, that is, associate with oneself (in any familiar or intimate act or relation); by analogy to assume an office; figuratively to learn.
z5627
<5627> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2138 plus 1 in a variant reading in a footnote
of 575
{0575} Prime
ἀπό
apo
{ap-o'}
A primary particle; 'off', that is, away (from something near), in various senses (of place, time, or relation; literally or figuratively).
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
Lord 2962
{2962} Prime
κύριος
kurios
{koo'-ree-os}
From κῦρος [[kuros]] (supremacy); supreme in authority, that is, (as noun) controller; by implication Mr. (as a respectful title).
that which 3739
{3739} Prime
ὅς
hos
{hos}
Probably a primary word (or perhaps a form of the article G3588); the relative (sometimes demonstrative) pronoun, who, which, what, that.
also 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
I delivered 3860
{3860} Prime
παραδίδωμι
paradidomi
{par-ad-id'-o-mee}
From G3844 and G1325; to surrender, that is, yield up, intrust, transmit.
z5656
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
unto you, 5213
{5213} Prime
ὑμῖν
humin
{hoo-min'}
Irregular dative case of G5210; to (with or by) you.
That 3754
{3754} Prime
ὅτι
hoti
{hot'-ee}
Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
Lord 2962
{2962} Prime
κύριος
kurios
{koo'-ree-os}
From κῦρος [[kuros]] (supremacy); supreme in authority, that is, (as noun) controller; by implication Mr. (as a respectful title).
Jesus 2424
{2424} Prime
Ἰησοῦς
Iesous
{ee-ay-sooce'}
Of Hebrew origin [H3091]; Jesus (that is, Jehoshua), the name of our Lord and two (three) other Israelites.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
[same] night 3571
{3571} Prime
νύξ
nux
{noox}
A primary word; 'night' (literally or figuratively).
in y1722
[1722] Standard
ἐν
en
{en}
A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), that is, a relation of rest (intermediate between G1519 and G1537); 'in', at, (up-) on, by, etc.
which 3739
{3739} Prime
ὅς
hos
{hos}
Probably a primary word (or perhaps a form of the article G3588); the relative (sometimes demonstrative) pronoun, who, which, what, that.
he was betrayed 3860
{3860} Prime
παραδίδωμι
paradidomi
{par-ad-id'-o-mee}
From G3844 and G1325; to surrender, that is, yield up, intrust, transmit.
z5712
<5712> Grammar
Tense - Imperfect (See G5775)
Voice - Passive (See G5786)
Mood - Indicative (See G5791)
Count - 83
took 2983
{2983} Prime
λαμβάνω
lambano
{lam-ban'-o}
A prolonged form of a primary verb, which is used only as an alternate in certain tenses; to take (in very many applications, literally and figuratively [probably objective or active, to get hold of; whereas G1209 is rather subjective or passive, to have offered to one; while G0138 is more violent, to seize or remove]).
z5627
<5627> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2138 plus 1 in a variant reading in a footnote
bread: 740
{0740} Prime
ἄρτος
artos
{ar'-tos}
From G0142; bread (as raised) or a loaf.
Jamieson-Fausset-Brown Commentary

1 Corinthians 11:23

_ _ His object is to show the unworthiness of such conduct from the dignity of the holy supper.

_ _ I — Emphatic in the Greek. It is not my own invention, but the Lord’s institution.

_ _ received of the Lord — by immediate revelation (Galatians 1:12; compare Acts 22:17, Acts 22:18; 2 Corinthians 12:1-4). The renewal of the institution of the Lord’s Supper by special revelation to Paul enhances its solemnity. The similarity between Luke’s and Paul’s account of the institution, favors the supposition that the former drew his information from the apostle, whose companion in travel he was. Thus, the undesigned coincidence is a proof of genuineness.

_ _ night — the time fixed for the Passover (Exodus 12:6): though the time for the Lord’s Supper is not fixed.

_ _ betrayed — With the traitor at the table, and death present before His eyes, He left this ordinance as His last gift to us, to commemorate His death. Though about to receive such an injury from man, He gave this pledge of His amazing love to man.

Matthew Henry's Commentary

1 Corinthians 11:23-34

_ _ To rectify these gross corruptions and irregularities, the apostle sets the sacred institution here to view. This should be the rule in the reformation of all abuses.

_ _ I. He tells us how he came by the knowledge of it. He was not among the apostles at the first institution; but he had received from the Lord what he delivered to them, 1 Corinthians 11:23. He had the knowledge of this matter by revelation from Christ: and what he had received he communicated, without varying from the truth a tittle, without adding or diminishing.

_ _ II. He gives us a more particular account of the institution than we meet with elsewhere. We have here an account,

_ _ 1. Of the author — our Lord Jesus Christ. The king of the church only has power to institute sacraments.

_ _ 2. The time of the institution: It was the very night wherein he was betrayed; just as he was entering on his sufferings which are therein to be commemorated.

_ _ 3. The institution itself. Our Saviour took bread, and when he had given thanks, or blessed (as it is in Matthew 26:26), he broke, and said, Take, eat; this is my body, broken for you; this do in remembrance of me. And in like manner he took the cup, when he had supped, saying, This cup is the New Testament in my blood; this do, as oft as you drink it, in remembrance of me, 1 Corinthians 11:24, 1 Corinthians 11:25. Here observe,

_ _ (1.) The materials of this sacrament; both, [1.] As to the visible signs; these are bread and the cup, the former of which is called bread many times over in this passage, even after what the papists call consecration. What is eaten is called bread, though it be at the same time said to be the body of the Lord, a plain argument that the apostle knew nothing of their monstrous and absurd doctrine of transubstantiation. The latter is as plainly a part of this institution as words can make it. St. Matthew tells us, our Lord bade them all drink of it (Matthew 26:27), as if he would, by this expression, lay in a caveat against the papists' depriving the laity of the cup. Bread and the cup are both made use of, because it is a holy feast. Nor is it here, or any where, made necessary, that any particular liquor should be in the cup. In one evangelist, indeed, it is plain that wine was the liquor used by our Saviour, though it was, perhaps, mingled with water, according to the Jewish custom; vide Lightfoot on Mt. 26. But this by no means renders it unlawful to have a sacrament where persons cannot come at wine. In every place of scripture in which we have an account of this part of the institution it is always expressed by a figure. The cup is put for what was in it, without once specifying what the liquor was, in the words of the institution. [2.] The things signified by these outward signs; they are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice: it is the New Testament in his blood. His blood is the seal and sanction of all the privileges of the new covenant; and worthy receivers take it as such, at this holy ordinance. They have the New Testament, and their own title to all the blessings of the new covenant, confirmed to them by his blood.

_ _ (2.) We have here the sacramental actions, the manner in which the materials of the sacrament are to be used. [1.] Our Saviour's actions, which are taking the bread and cup, giving thanks, breaking the bread, and giving about both the one and the other. [2.] The actions of the communicants, which were to take the bread and eat, to take the cup and drink, and both in remembrance of Christ. But the external acts are not the whole nor the principal part of what is to be done at this holy ordinance; each of them has a significancy. Our Saviour, having undertaken to make an offering of himself to God, and procure, by his death, the remission of sins, with all other gospel benefits, for true believers, did, at the institution, deliver his body and blood, with all the benefits procured by his death, to his disciples, and continues to do the same every time the ordinance is administered to the true believers. This is here exhibited, or set forth, as the food of souls. And as food, though ever so wholesome or rich, will yield no nourishment without being eaten, here the communicants are to take and eat, or to receive Christ and feed upon him, his grace and benefits, and by faith convert them into nourishment to their souls. They are to take him as their Lord and life, yield themselves up to him, and live upon him. He is our life, Colossians 3:4.

_ _ (3.) We have here an account of the ends of this institution. [1.] It was appointed to be done in remembrance of Christ, to keep fresh in our minds an ancient favour, his dying for us, as well as to remember an absent friend, even Christ interceding for us, in virtue of his death, at God's right hand. The best of friends, and the greatest acts of kindness, are here to be remembered, with the exercise of suitable affections and graces. The motto on this ordinance, and the very meaning of it, is, When this you see, remember me. [2.] It was to show forth Christ's death, to declare and publish it. It is not barely in remembrance of Christ, of what he has done and suffered, that this ordinance was instituted; but to commemorate, to celebrate, his glorious condescension and grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and spread it before God, as our accepted sacrifice and ransom. We set it in view of our own faith, for our own comfort and quickening; and we own before the world, by this very service, that we are the disciples of Christ, who trust in him alone for salvation and acceptance with God.

_ _ (4.) It is moreover hinted here, concerning this ordinance, [1.] That it should be frequent: As often as you eat this bread, etc. Our bodily meals return often; we cannot maintain life and health without this. And it is fit that this spiritual diet should be taken often tool The ancient churches celebrated this ordinance every Lord's day, if not every day when they assembled for worship. [2.] That it must be perpetual. It is to be celebrated till the Lord shall come; till he shall come the second time, without sin, for the salvation of those that believe, and to judge the world. This is our warrant for keeping this feast. It was our Lord's will that we should thus celebrate the memorials of his death and passion, till he come in his own glory, and the Father's glory, with his holy angels, and put an end to the present state of things, and his own mediatorial administration, by passing the final sentence. Note, The Lord's supper is not a temporary, but a standing and perpetual ordinance.

_ _ III. He lays before the Corinthians the danger of receiving unworthily, of prostituting this institution as they did, and using it to the purposes of feasting and faction, with intentions opposite to its design, or a temper of mind altogether unsuitable to it; or keeping up the covenant with sin and death, while they are there professedly renewing and confirming their covenant with God. 1. It is great guilt which such contract. They shall be guilty of the body and blood of the Lord (1 Corinthians 11:27), of violating this sacred institution, of despising his body and blood. They act as if they counted the blood of the covenant, wherewith they are sanctified, an unholy thing, Hebrews 10:29. They profane the institution, and in a manner crucify their Saviour over again. Instead of being cleansed by his blood, they are guilty of his blood. 2. It is a great hazard which they run: They eat and drink judgment to themselves, 1 Corinthians 11:29. They provoke God, and are likely to bring down punishment on themselves. No doubt but they incur great guilt, and so render themselves liable to damnation, to spiritual judgments and eternal misery. Every sin is in its own nature damning; and therefore surely so heinous a sin as profaning such a holy ordinance is so. And it is profaned in the grossest sense by such irreverence and rudeness as the Corinthians were guilty of. But fearful believers should not be discouraged from attending at this holy ordinance by the sound of these words, as if they bound upon themselves the sentence of damnation by coming to the table of the Lord unprepared. Thus sin, as well as all others, leaves room for forgiveness upon repentance; and the Holy Spirit never indited this passage of scripture to deter serious Christians from their duty, though the devil has often made this advantage of it, and robbed good Christians of their choicest comforts. The Corinthians came to the Lord's table as to a common feast, not discerning the Lord's body — not making a difference or distinction between that and common food, but setting both on a level: nay, they used much more indecency at this sacred feast than they would have done at a civil one. This was very sinful in them, and very displeasing to God, and brought down his judgments on them: For this cause many are weak and sickly among you, and many sleep. Some were punished with sickness, and some with death. Note, A careless and irreverent receiving of the Lord's supper may bring temporal punishments. Yet the connection seems to imply that even those who were thus punished were in a state of favour with God, at least many of them: They were chastened of the Lord, that they should not be condemned with the world, 1 Corinthians 11:32. Now divine chastening is a sign of divine love: Whom the Lord loveth he chasteneth (Hebrews 12:6), especially with so merciful a purpose, to prevent their final condemnation. In the midst of judgment, God remembers mercy: he frequently punishes those whom he tenderly loves. It is kindness to use the rod to prevent the child's ruin. He will visit such iniquity as this under consideration with stripes, and yet make those stripes the evidence of his lovingkindness. Those were in the favour of God who yet so highly offended him in this instance, and brought down judgments on themselves; at least many of them were; for they were punished by him out of fatherly good-will, punished now that they might not perish for ever. Note, It is better to bear trouble in this world than to be miserable to eternity. And God punishes his people now, to prevent their eternal woe.

_ _ IV. He points out the duty of those who would come to the Lord's table. 1. In general: Let a man examine himself (1 Corinthians 11:28), try and approve himself. Let him consider the sacred intention of this holy ordinance, its nature, and use, and compare his own views in attending on it and his disposition of mind for it; and, when he has approved himself to his own conscience in the sight of God, then let him attend. Such self-examination is necessary to a right attendance at this holy ordinance. Note, Those who, through weakness of understanding, cannot try themselves, are by no means fit to eat of this bread and drink of this cup; nor those who, upon a fair trial, have just ground to charge themselves with impenitency, unbelief, and alienation from the life of God. Those should have the wedding-garment on who would be welcome at this marriage-feast-grace in habit, and grace in exercise. 2. The duty of those who were yet unpunished for their profanation of this ordinance: If we would judge ourselves, we should not be judged, 1 Corinthians 11:31. If we would thoroughly search and explore ourselves, and condemn and correct what we find amiss, we should prevent divine judgments. Note, To be exact and severe on ourselves and our own conduct is the most proper way in the world not to fall under the just severity of our heavenly Father. We must not judge others, lest we be judged (Matthew 7:1); but we must judge ourselves, to prevent our being judged and condemned by God. We may be critical as to ourselves, but should be very candid in judging others.

_ _ V. He closes all with a caution against the irregularities of which they were guilty (1 Corinthians 11:33, 1 Corinthians 11:34), charging them to avoid all indecency at the Lord's table. They were to eat for hunger and pleasure only at home, and not to change the holy supper to a common feast; and much less eat up the provisions before those who could bring none did partake of them, lest they should come together for condemnation. Note, Our holy duties, through our own abuse, may prove matter of condemnation. Christians may keep Sabbaths, hear sermons, attend at sacraments, and only aggravate guilt, and bring on a heavier doom. A sad but serious truth! O! let all look to it that they do not come together at any time to God's worship, and all the while provoke him, and bring down vengeance on themselves. Holy things are to be used in a holy manner, or else they are profaned. What else was amiss in this matter, he tells them, he would rectify when he came to them.

John Wesley's Explanatory Notes

1 Corinthians 11:23

I received — By an immediate revelation.

Geneva Bible Translation Notes

1 Corinthians 11:23

(18) For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the [same] night in which he was betrayed took bread:

(18) We must take a true form of keeping the Lord's supper, out of the institution of it, the parts of which are these: touching the pastors, to show forth the Lord's death by preaching his word, to bless the bread and the wine by calling upon the name of God, and together with prayers to declare the institution of it, and finally to deliver the bread broken to be eaten, and the cup received to be drunk with thanksgiving. And touching the flock, that every man examine himself, that is to say, to prove both his knowledge, and also faith, and repentance: to show forth the Lord's death, that is, in true faith to yield to his word and institution: and last of all, to take the bread from the minister's hand, and to eat it and to drink the wine, and give God thanks. This was Paul's and the apostles' manner of ministering.

Cross-Reference Topical ResearchStrong's Concordance
I have:

1 Corinthians 15:3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
Deuteronomy 4:5 Behold, I have taught you statutes and judgments, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it.
Matthew 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, [even] unto the end of the world. Amen.
Galatians 1:1 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)
Galatians 1:11-12 But I certify you, brethren, that the gospel which was preached of me is not after man. ... For I neither received it of man, neither was I taught [it], but by the revelation of Jesus Christ.
1 Thessalonians 4:2 For ye know what commandments we gave you by the Lord Jesus.

the same:

Matthew 26:2 Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified.
Matthew 26:17 Now the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?
Matthew 26:34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.

took:

Matthew 26:26-28 And as they were eating, Jesus took bread, and blessed [it], and brake [it], and gave [it] to the disciples, and said, Take, eat; this is my body. ... For this is my blood of the new testament, which is shed for many for the remission of sins.
Mark 14:22-24 And as they did eat, Jesus took bread, and blessed, and brake [it], and gave to them, and said, Take, eat: this is my body. ... And he said unto them, This is my blood of the new testament, which is shed for many.
Luke 22:19-20 And he took bread, and gave thanks, and brake [it], and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. ... Likewise also the cup after supper, saying, This cup [is] the new testament in my blood, which is shed for you.
Acts 20:7 And upon the first [day] of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.
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Chain-Reference Bible Search

Dt 4:5. Mt 26:2, 17, 26, 34; 28:20. Mk 14:22. Lk 22:19. Ac 20:7. 1Co 15:3. Ga 1:1, 11. 1Th 4:2.

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