[B-Greek] Mt 26.26-28 [was: Re: Ephesians 2:8]

Nikolaos Adamou ntgreekreader at gmail.com
Thu Apr 21 16:36:59 EDT 2011


George,

today, in a preparation towards the Pascal meal, I tool the lamb to
the slaughtering house, giving them particular instructions that after
the cut of the cut of the throat  the lamb should be upside down and
the blood should be completely dry out of the body.
Now I realize that during a sacrifice, the blood is completely
different than the body.
Not only their is a physical distinction of the elements, but the
meaning and the usage of each element in the sacrifice is different.
Thus it makes sense the clear distinction in 26 as τοῦτό τὸ σῶμά μου
and 27 as τοῦτο τὸ αἷμά μου.

At embalming, the first step in arterial embalming is the the removal
of blood and interstitial fluids, knows as drainage.
Because of this Judaism, Muslims and Orthodox Christianity forbid the
separation of blood from the body in preserving the uniqueness and
allowing the decomposition and not preservation of the body at the
same time.

The sacrifice of blood is more important and blood was given to God
only, and humans did not commune blood, but just the animal.
It is also not permitted to to consume an animal that is killed in a
way that its blood is not drained but contained in the animal.

Also, this meal was not the last official meal of the Pasca with the
sacrificial lamb and the azyma, but the first day of the feast (v.17)
and for the sacrificial lamb common bread - arts - is used, and THIS
bread - not any bread in general - τοῦτό ἐστι τὸ σῶμά μου· as the
sacrificed body, separate entity from the blood.  Similarly, taking
the cap gave them to drink the wine, and This wine - τοῦτο ἐστι τὸ
αἷμά μου.




On Thu, Apr 21, 2011 at 12:08 PM, George F Somsel <gfsomsel at yahoo.com> wrote:
> 26Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς
> μαθηταῖς εἶπεν· λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου. 27καὶ λαβὼν ποτήριον καὶ
> εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων· πίετε ἐξ αὐτοῦ πάντες, 28 τοῦτο γάρ ἐστιν τὸ
> αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν.
> 26 ESQIONTWN DE AUTWN LABWN hO IHSOUS ARTON KAI EULOGHSAS EKLASEN KAI DOUS TOIS
> MAQHTAIS EIPEN, "LABETE FAGETE, TOUTO ESTIN SWMA MOU."  27  KAI LABWN POTHRION
> KAI EUXARISTHSAS DEDWKEN AUTOIS LEGWN, "PIETE EC AUTOU PANTES  28 TOUTO GAR
> ESTIN TO hAIMA MOU THS DIAQHKHS TO PERI POLLWN EKXUNOMENON EIS AFESIN hAMARTIWN.
>
> I would think it would not refer to both elements.  Note that the cup is in a
> separate sentence introduced by a separate act of taking and blessing and
> giving.  I realize that the dogma is that Christ is fully present in both
> elements, but we are not discussing theology.
>
>
>
>  george
> gfsomsel
>
>
> … search for truth, hear truth,
> learn truth, love truth, speak the truth, hold the truth,
> defend the truth till death.
>
>
> - Jan Hus
> _________
>
>
>
>
> ________________________________
> From: Eric S. Weiss <papaweiss1 at yahoo.com>
> To: b-greek <b-greek at lists.ibiblio.org>
> Sent: Thu, April 21, 2011 8:52:06 AM
> Subject: [B-Greek] Ephesians 2:8
>
>> It refers to neither and it refers to both.
>> TOUTO is neuter--neither PISTEWS nor CHARITI are neuter.
>> They're both feminine.
>> Neuter demonstratives that do not have a neuter antecedent
>> can refer to an entire state of affairs:
>> (TH GAR CHARITI ESTE SESWSMENOI DIA PISTEWS) KAI TOUTO...
>> TOUTO refers to the entire event of salvation by grace through
>> faith.
> So then does the TOUTO in Matthew 26:26 refer to the act of the
> supper (i.e., Passover as a whole and/or those gathered at the
> Lord's Table - i.e., the church/Body of Christ) rather than to
> the bread specifically?
> Matthew 26:26 ESQIONTWN DE AUTWN LABWN hO IHSOUS ARTON KAI
> EULOGHSAS EKLASEN KAI DOUS TOIS MAQHTAIS EIPEN -
> LABETE FAGETE, TOUTO ESTIN TO SWMA MOU.
> (also see the similar Mark 14:22 and Luke 22:19)
> ARTON is masculine, but TOUTO is neuter.
> Or does the TOUTO forwardly agree with the neuter SWMA, even though
> it comes after TOUTO and not before it?
>
> - - -
> Eric S. Weiss
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