Grammar Analysis: Matthew 26:29 ‖ Mark 14:25 ‖ Luke 22:18 — "Fruit of the Vine" (τὸ γένημα τῆς ἀμπέλου)

Scope: Context-neutral grammatical analysis of the synoptic Last-Supper eschatological-abstention logion. Compares the three parallel forms, documents Jesus's deliberate lexical choice of τὸ γένημα τῆς ἀμπέλου ("the fruit of the vine") over the available standard NT term οἶνος ("wine," G3631), catalogues the verb system (present λέγω + double-negative aorist subjunctive οὐ μὴ πίω + present subjunctive πίνω + ἕως-terminus), and surveys the interpretive import of the circumlocution without adjudicating theological positions (communion-bread/wine debates, fermented/unfermented question, eschatological messianic-banquet typology).

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Text

Matthew 26:29

Greek (NA/TR): λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπ᾿ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθ᾿ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ Πατρός μου.

KJV: But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

Mark 14:25

Greek (NA): ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ Θεοῦ.

KJV: Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.

Luke 22:18

Greek (NA/TR): λέγω γὰρ ὑμῖν, οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὗ ἡ βασιλεία τοῦ Θεοῦ ἔλθῃ.

KJV: For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.

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Word-by-Word Parsing

Matthew 26:29

#	Word	Lemma	Strong	Parsing	Gloss
1	λέγω	λέγω	G3004	V-PAI-1S (Pres Act Ind 1sg)	I say
2	δὲ	δέ	G1161	CONJ	but / and
3	ὑμῖν	σύ	G4771	P-2DP (Dat Pl)	to you
4	οὐ	οὐ	G3756	PRT-N	not
5	μὴ	μή	G3361	PRT-N	not
6	πίω	πίνω	G4095	V-2AAS-1S (Aor Act Subj 1sg)	I (will) drink
7	ἀπ᾿	ἀπό	G575	PREP	from
8	ἄρτι	ἄρτι	G737	ADV	now
9	ἐκ	ἐκ	G1537	PREP	out of / of
10	τούτου	οὗτος	G3778	D-GSN (Gen Sg Neut)	this
11	τοῦ	ὁ	G3588	T-GSN	the
12	γενήματος	γέννημα	G1081	N-GSN	fruit / produce
13	τῆς	ὁ	G3588	T-GSF	of the
14	ἀμπέλου	ἄμπελος	G288	N-GSF	vine
15	ἕως	ἕως	G2193	ADV / PREP+gen	until
16	τῆς	ὁ	G3588	T-GSF	the
17	ἡμέρας	ἡμέρα	G2250	N-GSF	day
18	ἐκείνης	ἐκεῖνος	G1565	D-GSF	that
19	ὅταν	ὅταν	G3752	CONJ	whenever
20	αὐτὸ	αὐτός	G846	P-ASN	it
21	πίνω	πίνω	G4095	V-PAS-1S (Pres Act Subj 1sg)	I drink
22	μεθ᾿	μετά	G3326	PREP+gen	with
23	ὑμῶν	σύ	G4771	P-2GP	you
24	καινὸν	καινός	G2537	A-ASN	new
25	ἐν	ἐν	G1722	PREP+dat	in
26	τῇ	ὁ	G3588	T-DSF	the
27	βασιλείᾳ	βασιλεία	G932	N-DSF	kingdom
28	τοῦ	ὁ	G3588	T-GSM	of the
29	Πατρός	πατήρ	G3962	N-GSM	Father
30	μου	ἐγώ	G1473	P-1GS	my

Mark 14:25

#	Word	Lemma	Strong	Parsing	Gloss
1	ἀμὴν	ἀμήν	G281	HEB	truly / amen
2	λέγω	λέγω	G3004	V-PAI-1S	I say
3	ὑμῖν	σύ	G4771	P-2DP	to you
4	ὅτι	ὅτι	G3754	CONJ	that
5	οὐκέτι	οὐκέτι	G3765	ADV-N	no longer
6	οὐ	οὐ	G3756	PRT-N	not
7	μὴ	μή	G3361	PRT-N	not
8	πίω	πίνω	G4095	V-2AAS-1S	I (will) drink
9	ἐκ	ἐκ	G1537	PREP	of
10	τοῦ	ὁ	G3588	T-GSN	the
11	γενήματος	γέννημα	G1081	N-GSN	fruit
12	τῆς	ὁ	G3588	T-GSF	of the
13	ἀμπέλου	ἄμπελος	G288	N-GSF	vine
14	ἕως	ἕως	G2193	ADV	until
15	τῆς	ὁ	G3588	T-GSF	the
16	ἡμέρας	ἡμέρα	G2250	N-GSF	day
17	ἐκείνης	ἐκεῖνος	G1565	D-GSF	that
18	ὅταν	ὅταν	G3752	CONJ	whenever
19	αὐτὸ	αὐτός	G846	P-ASN	it
20	πίνω	πίνω	G4095	V-PAS-1S	I drink
21	καινὸν	καινός	G2537	A-ASN	new
22	ἐν	ἐν	G1722	PREP	in
23	τῇ	ὁ	G3588	T-DSF	the
24	βασιλείᾳ	βασιλεία	G932	N-DSF	kingdom
25	τοῦ	ὁ	G3588	T-GSM	of
26	Θεοῦ	θεός	G2316	N-GSM	God

Luke 22:18

#	Word	Lemma	Strong	Parsing	Gloss
1	λέγω	λέγω	G3004	V-PAI-1S	I say
2	γὰρ	γάρ	G1063	CONJ	for
3	ὑμῖν	σύ	G4771	P-2DP	to you
4	οὐ	οὐ	G3756	PRT-N	not
5	μὴ	μή	G3361	PRT-N	not
6	πίω	πίνω	G4095	V-2AAS-1S	I (will) drink
7	ἀπὸ	ἀπό	G575	PREP	from
8	τοῦ	ὁ	G3588	T-GSN	the
9	νῦν	νῦν	G3568	ADV	now
10	ἀπὸ	ἀπό	G575	PREP	of / from
11	τοῦ	ὁ	G3588	T-GSN	the
12	γενήματος	γέννημα	G1081	N-GSN	fruit
13	τῆς	ὁ	G3588	T-GSF	of the
14	ἀμπέλου	ἄμπελος	G288	N-GSF	vine
15	ἕως	ἕως	G2193	ADV	until
16	οὗ	ὅς	G3739	R-GSM (Gen Sg Masc rel.)	(the time) at which
17	ἡ	ὁ	G3588	T-NSF	the
18	βασιλεία	βασιλεία	G932	N-NSF	kingdom
19	τοῦ	ὁ	G3588	T-GSM	of
20	Θεοῦ	θεός	G2316	N-GSM	God
21	ἔλθῃ	ἔρχομαι	G2064	V-2AAS-3S (Aor Act Subj 3sg)	should come

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Key Grammatical Features

1. The circumlocution τὸ γένημα τῆς ἀμπέλου — noun-phrase analysis

All three synoptics use the identical four-word head-phrase τοῦ γενήματος τῆς ἀμπέλου (Gen-Sg-Neut + Gen-Sg-Fem) — anarthrous-but-article-bearing in the partitive idiom ἐκ / ἀπό + genitive. The phrase consists of:

• γένημα (G1081, N-GSN) — neuter noun, "that which is produced / offspring / fruit / yield / crop." From the root γίν- (γίνομαι, "to come into being / be produced"). Distinct from the masculine οἶνος (G3631), which denotes the fermented liquid itself. The neuter gender signals product-abstract rather than the concrete substance-name.
• NT inventory (parser-verified, 8× total): Matt 3:7 Γεννήματα ἐχιδνῶν; Matt 12:34; Matt 23:33 (same vocative phrase with Luke 3:7); Matt 26:29; Mark 14:25; Luke 22:18 (the three Last-Supper occurrences); 2 Cor 9:10 τὰ γενήματα τῆς δικαιοσύνης (produce of righteousness).
• Of the 8 NT occurrences, 3 are the Last-Supper formula and 4 are the "brood/offspring of vipers" metaphor; only 2 Cor 9:10 sits outside these two clusters — marking the word as highly distinctive/non-default.

• Some NA/critical texts spell γένημα (single ν, from γίνομαι, "produce"); TR/Byzantine manuscripts often read γέννημα (double ν, from γεννάω, "beget"). The parser tags all 8 NT occurrences under lemma γέννημα G1081, but the semantic field of "produce / what-is-brought-forth" is stable across both spellings for our phrase. The Greek noun is lexically neutral as to fermentation or state-of-maturation; it denotes what the vine produces, whatever form that product takes (juice, must, fermented wine).

• ἄμπελος (G288, N-GSF) — feminine noun, "vine / grapevine" (the plant, not the product). NT inventory (parser-verified, 9× total): the three synoptic Last-Supper passages; John 15:1 ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή; John 15:4 ἡ ἄμπελος; Jas 3:12 ἄμπελος σῦκα; Rev 14:18, 19 (twice — the eschatological vine-harvest). Nine total occurrences, all theologically weighted.

• τῆς ἀμπέλου is a genitive of source / producer ("fruit from / belonging to the vine") — the vine is not the quality attributed to the fruit but the plant that yielded it. This stands in contrast to an attributive-genitive reading ("vine-characterized fruit") and resists identification with any particular downstream product. Grammar names the plant-source, not the product-state. See genitive-of-quality-apposition for the broader category; this instance is closer to "producer/source genitive" than "quality."

• The definite article τοῦ γενήματος τῆς ἀμπέλου — articular in all three synoptics. Matthew alone adds the near demonstrative τούτου (D-GSN, "this"), grounding the referent in the physical cup Jesus has just handed round (Matt 26:27 ποτήριον); Mark and Luke drop the demonstrative. Matthew's τούτου is therefore ostensive-deictic (pointing to this very fruit-of-the-vine just blessed), while Mark's and Luke's articular phrase is generic/categorical ("the [class of] fruit of the vine").

2. Why γένημα τῆς ἀμπέλου rather than οἶνος — lexical-choice asymmetry

The Evangelists had a ready-to-hand one-word equivalent: οἶνος (G3631, 34× in NT per parser). οἶνος occurs in Matthew (9:17 wineskins, 27:34 wine-with-gall offered at crucifixion), Mark (2:22 wineskins; 15:23 wine-mingled-with-myrrh at the crucifixion), Luke (1:15 John the Baptist drinks no wine; 5:37–38 wineskins; 7:33 same; 10:34 Samaritan's wine poured in wounds), John (2:3, 9, 10 ×2 Cana; 4:46), Romans, Ephesians (5:18 μὴ μεθύσκεσθε οἴνῳ), Pastorals, and Revelation (many times, including 14:8; 14:10 wine of God's wrath; 17:2; 18:3).

None of the three Last-Supper records uses οἶνος at this saying. The choice of the neuter produce-of-the-vine over the masculine oinos is unanimous across Matthew–Mark–Luke. The same substitution holds for every verse in the synoptic Last-Supper narrative that names the cup-contents: Matt 26:27, 28; Mark 14:23, 24; Luke 22:17, 20 all speak of the cup (ποτήριον, G4221, N-ASN, also neuter) or the blood (αἷμά μου τῆς διαθήκης, Matt 26:28; Mark 14:24), never οἶνος.

Three context-neutral factors the grammar itself supplies:

1. Phrase-structure parallel with Hebrew/Aramaic liturgical idiom. The synoptic wording matches the Jewish berakhah formula over the cup preserved in m. Berakhot 6:1: בורא פרי הגפן (bôrēʾ pərî ha-gefen, "who creates the fruit of the vine"). LXX has no fixed equivalent, but the periphrasis matches γένημα ἀμπέλου in e.g. Isa 32:12 LXX and Deut 22:9 LXX. Jesus's word-choice reproduces the liturgical idiom of the blessing itself rather than substituting a Hellenistic substance-name.
2. Neuter gender concord. All three verses pick up the phrase with the neuter accusative pronoun αὐτὸ (P-ASN) at the ὅταν-clause — "when I drink it new." If the antecedent were οἶνος (masculine), the concord would demand αὐτόν (P-ASM). The entire syntactic chain is gender-locked to the neuter γένημα, reinforcing that the substitution is not a floating gloss but integrated into the clause.
3. Lexical openness. οἶνος in Greek (and LXX usage, e.g. Num 6:3) lexicalizes the fermented product (mellow wine) as distinct from γλεῦκος (G1098, must/new wine, Acts 2:13) and from σίκερα (LXX transliteration of šēḵār, strong drink). γένημα τῆς ἀμπέλου denotes the plant's produce without specifying its state. Grammar leaves the fermentation/state-of-maturation question unsettled; the phrase is state-neutral where οἶνος is state-specific.

No theological conclusion follows from the noun-choice alone. The three context-neutral observations merely catalog what the grammar does and does not commit the speaker to. Theological debate over whether the communion element is necessarily fermented, necessarily unfermented, or undetermined by these verses does not turn on γένημα vs. οἶνος alone but on (a) Passover halakhah governing the cup, (b) the parallel τὸ αἷμά μου predication (Matt 26:28), and (c) the eschatological καινόν (see §5 below). Grammar is a constraint, not the verdict.

3. Verb system — λέγω (pres) + οὐ μὴ πίω (aor subj) + πίνω (pres subj) + ἔλθῃ (aor subj)

Every finite verb in all three verses clusters around the aspect-contrast between the aorist subjunctive (bounded / global act) and the present subjunctive (unbounded / in-process act):

Verb	Parsing	Aspect / Function	Synoptic spread
λέγω	V-PAI-1S pres.act.ind.1sg	Present-time declarative speech-frame	All three (Matt 26:29; Mark 14:25; Luke 22:18)
πίω	V-2AAS-1S aor.act.subj.1sg	Perfective/global "I (will ever) drink" under οὐ μή	All three
πίνω	V-PAS-1S pres.act.subj.1sg	Imperfective "I (am) drinking / keep drinking" under ὅταν	Matthew, Mark (absent from Luke)
ἔλθῃ	V-2AAS-3S aor.act.subj.3sg	Perfective "(the kingdom) should come" under ἕως οὗ	Luke only

Three features of this verb system are grammatically load-bearing:

(a) Double-negative emphatic future denial (οὐ μή + aor. subj.). The phrase οὐ μὴ πίω (Matt 26:29; Mark 14:25; Luke 22:18 — all three) is the strongest form of negative statement Greek possesses: the "emphatic negation / emphatic future denial" construction (Wallace 468–469; BDF §365; Robertson 929–930). οὐ negates indicative reality; μή negates subjunctive/possibility; combined with the aorist subjunctive they project a global/perfective exclusion into the future. Not "I am not drinking now," not "I will not drink on some occasions," but "there is no occasion whatsoever, conceivable or actual, on which I shall drink." The aorist (not present) subjunctive is the mandatory construction here — an aorist πίω (V-2AAS-1S) from πίνω (G4095) seals the exclusion as whole-event-bounded.

Mark sharpens the denial further by stacking οὐκέτι (G3765, "no longer") plus οὐ μή: οὐκέτι οὐ μὴ πίω — triple-layered negation marking a before/after rupture at this meal itself ("from here on, by no means ever will I drink"). Matthew and Luke express the same rupture by adverbial phrase rather than a third negation: Matthew's ἀπ᾿ ἄρτι (G737, "from now") and Luke's ἀπὸ τοῦ νῦν (G3568, "from the now [on]"). Three distinct surface realizations of the same grammatical commitment.

(b) Aspect contrast: global denial (aor.) vs. future eschatological state (pres.). Matthew and Mark pair the aorist subjunctive πίω under οὐ μή with a present subjunctive πίνω under ὅταν ("whenever / at the time when I drink"). The aspect-pair is deliberate: the thing denied is any instance whatsoever of drinking (aorist = perfective/whole); the thing affirmed is ongoing/characteristic drinking in the restored kingdom-state (present = imperfective). Not "I will drink one more cup someday" but "there is (will be) a drinking-together-with-you that extends in the kingdom-state." The aspect, not just the tense, carries the promise. Luke drops the πίνω-clause and replaces the entire ὅταν-construction with a simple ἕως-οὗ-clause governed by ἔλθῃ (aor. subj. of ἔρχομαι) on the kingdom itself — Luke's focus is the arrival of the kingdom rather than the drinking-act within the kingdom.

(c) Two temporal-boundary systems. The ἕως-clause in all three marks the terminus of the abstention: - Matthew/Mark: ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ — terminus is a day defined by a drinking-event (genitive ἡμέρας + demonstrative ἐκείνης + temporal ὅταν-clause + pres.subj.); the kingdom is the locative ἐν-phrase. - Luke: ἕως οὗ ἡ βασιλεία τοῦ Θεοῦ ἔλθῃ — terminus is the coming of the kingdom as event (relative οὗ + aor.subj. ἔλθῃ); no drinking-event in the terminus, no αὐτὸ / καινὸν clause.

Luke's version is thus the shortest and event-focused; Matthew/Mark give the longer participant-focused form with the reunion-drinking clause. Context-neutral observation: the three variants are structurally homologous but not identical. Luke's verse-structure emphasizes the kingdom's arrival; Matthew and Mark's emphasize a future table-fellowship within the kingdom.

4. The adjective καινός (G2537) — "new" as qualitative not temporal

Matthew and Mark qualify the future drinking with καινὸν (A-ASN, acc.sg.neut., agreeing with αὐτὸ / γένημα) — "new." Greek has two words for "new": νέος (G3501, new in time / young / recent) and καινός (G2537, new in quality / unprecedented / of a different kind). The synoptists choose καινός, which in NT usage typically connotes qualitative novelty: new covenant (καινὴ διαθήκη, Luke 22:20; 1 Cor 11:25; 2 Cor 3:6; Heb 8:8, 13; 9:15), new creation (καινὴ κτίσις, 2 Cor 5:17), new heaven and new earth (οὐρανὸν καινὸν καὶ γῆν καινήν, Rev 21:1), new name (Rev 2:17; 3:12), new song (Rev 5:9; 14:3).

Grammar by itself does not settle whether καινὸν modifies the kind of drinking ("in a new way") or the substance drunk ("as new produce") — the neuter accusative καινόν predicates over the neuter αὐτὸ back-referring to the neuter γένημα, so all three nominal slots are concord-locked. Adverbial-adjective functioning ("drink it newly / in a new manner") is syntactically available but no more certain than attributive reading ("drink it [as] new [produce]").

5. Synoptic divergences — the grid

Feature	Matthew 26:29	Mark 14:25	Luke 22:18
Speech-frame conjunction	δὲ	ἀμὴν … ὅτι	γὰρ
Introductory particle	(none)	ἀμὴν	(none)
Negation-cluster	οὐ μὴ	οὐκέτι οὐ μὴ	οὐ μὴ
"From now" adverb	ἀπ᾿ ἄρτι	(subsumed in οὐκέτι)	ἀπὸ τοῦ νῦν
Partitive preposition	ἐκ … ἐκ	ἐκ	ἀπὸ
Near demonstrative on cup	τούτου τοῦ γενήματος	— (just τοῦ γενήματος)	— (just τοῦ γενήματος)
ἕως-clause terminus	τῆς ἡμέρας ἐκείνης ὅταν…	τῆς ἡμέρας ἐκείνης ὅταν…	οὗ ἡ βασιλεία… ἔλθῃ
Future drinking verb	πίνω (pres. subj.)	πίνω (pres. subj.)	absent
Fellowship adjunct	μεθ᾿ ὑμῶν	absent	absent
καινόν predicate	καινὸν	καινὸν	absent
Kingdom possessor	τοῦ Πατρός μου	τοῦ Θεοῦ	τοῦ Θεοῦ
Spatial ἐν	ἐν τῇ βασιλείᾳ	ἐν τῇ βασιλείᾳ	— (kingdom is subject of ἔλθῃ)

Three structural classes of divergence:

• Matthew alone keeps the fellowship adjunct μεθ᾿ ὑμῶν ("with you") and names the kingdom as my Father's (τοῦ Πατρός μου, genitive of possession) — both signaling a more intimate / filial framing.
• Mark alone prefaces with the solemnity-particle ἀμὴν and doubles the negation with οὐκέτι.
• Luke alone drops the ὅταν-clause and the καινόν-predicate, reducing the terminus-clause to kingdom-coming, and uses ἀπό uniformly where Mark uses ἐκ and Matthew uses both.

The core grammatical invariants across all three — the phrase τὸ γένημα τῆς ἀμπέλου, the οὐ μὴ πίω double-negation, the ἕως-terminus, the eschatological-kingdom anchor — constitute the fixed substrate. The variants do not shift any invariant into a different grammatical category; they reweight discourse-pragmatics (solemnity, intimacy, kingdom-arrival vs. kingdom-location).

6. Preceding-clause integration: the cup and the blood (Matt 26:27–28 ‖ Mark 14:23–24 ‖ Luke 22:17)

Each synoptic anchors the γένημα-saying in an immediately preceding cup-act:

• Matthew 26:27–28 — Aor.Act.Ptcp λαβὼν (taking) + Aor.Act.Ptcp εὐχαριστήσας (giving thanks) + Aor.Act.Ind.3s ἔδωκεν (he gave) + 2pl Aor.Act.Impv Πίετε (drink, from πίνω) + ἐξ αὐτοῦ πάντες ("drink of it all of you"); v.28 τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης — predicate-nominal ἐστιν (V-PAI-3S) identifies the τοῦτο (neuter demonstrative, agreeing by concord with ποτήριον / γένημα) as τὸ αἷμά μου.
• Mark 14:23–24 — parallel structure, same aorist-participle + aorist-indicative + aorist-imperative sequence; Πίετε absent but ἔπιον ἐξ αὐτοῦ πάντες (3pl aor. ind. "they all drank of it") renders obedience. v.24 Mark has τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν.
• Luke 22:17 — shifts participle to δεξάμενος (aor.mid.ptcp of δέχομαι, "having received") + εὐχαριστήσας + aor.indic. εἶπεν + aor.impv. Λάβετε (take) + διαμερίσατε εἰς ἑαυτούς (distribute among yourselves). Luke's first-cup saying (22:18 = our verse) precedes the bread-breaking; Luke's second-cup saying (22:20) supplies the τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου — with καινή reappearing as qualifier of διαθήκη.

The immediate grammatical neighbor of the γένημα-saying is thus the cup-act and the blood-predication. Matthew's demonstrative τούτου on γενήματος connects back via concord to the ποτήριον of v.27 and through it to the αἷμα of v.28 (all three are neuter; the pronoun-chain αὐτοῦ / τοῦτο / αὐτὸ binds them). Mark and Luke drop the near demonstrative but preserve the neuter concord chain.

Context-neutral observation: the γένημα-saying is flanked on one side by a present-tense predication identifying the cup-contents as blood-of-the-covenant (pres. indic. ἐστιν) and on the other side by a future-aspect aorist-subjunctive denial of drinking (οὐ μὴ πίω) bounded by a kingdom-event. The grammar alone supplies the temporal horizon (present → indefinite future → kingdom-arrival) and the thematic progression (cup-blood predication → abstention → reunion) without mandating any particular sacramental theology.

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Textual Notes

• Spelling: γένημα (single ν, from γίνομαι = "produce") vs. γέννημα (double ν, from γεννάω = "beget"). Modern critical texts (NA28/UBS5) print γένημα in all three verses; Byzantine and Textus Receptus witnesses read γέννημα. Parser tags all 8 NT occurrences under lemma γέννημα G1081. Semantic difference between the two spellings is minimal in agricultural/produce contexts (BDAG sub γένημα); the NT retains both orthographies for the same referent-class.
• Mark 14:25 ὅτι: Byzantine and Alexandrian traditions agree on ὅτι after λέγω ὑμῖν (declarative ὅτι introducing indirect or direct speech). No substantive divergence.
• Matthew 26:29 τούτου: Matthew's near demonstrative is textually secure; Mark and Luke's absence is equally secure. The synoptic threefold attestation of the γένημα τῆς ἀμπέλου phrase in this order (Matt → Mark → Luke) has no significant variant in the direction of replacement by οἶνος.
• Luke 22:17–20 longer/shorter text: The Western text of Luke famously omits parts of 22:19b–20 (the second cup saying), but v. 18 — our verse, the first-cup saying with γένημα τῆς ἀμπέλου — is present in all major text-families.

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Cross-References

Grammar concepts: - greek/genitive-of-quality-apposition — for the τῆς ἀμπέλου genitive (source/producer function contrasted with quality/attributive) - greek/mood-aorist-imperative — for the Πίετε cup-command in Matt 26:27 (aorist imperative, specific/decisive)

Related passage analyses: - (pending) Luke 22:20 ‖ 1 Cor 11:25 — τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου (the "new covenant" saying over the second cup) - (pending) John 15:1–5 — ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή (the vine-discourse; same lexeme ἄμπελος G288 that occurs 9× total in NT, 3 of which are the Last-Supper formula here)

Word studies (gaps flagged): - G1081 γέννημα — "produce / offspring / brood" (recommended; 8× NT, split 3/4/1 across Last Supper / viper-brood invective / Pauline righteousness-produce) - G288 ἄμπελος — "vine" (recommended; 9× NT, all theologically weighted: Last Supper 3×, John 15 vine-discourse 2×, James 3:12, Rev 14 eschatological harvest 2×) - G3631 οἶνος — "wine" (recommended; 34× NT, contrast-word with γένημα; cluster through Revelation cup-of-wrath imagery) - G4095 πίνω — "drink" (recommended; shared lexeme across both denial πίω aor. and future πίνω pres., plus Πίετε aor.impv. at Matt 26:27) - G2537 καινός — "new (qualitative)" (recommended; same adjective underwrites καινὴ διαθήκη in the second-cup saying) - G2193 ἕως — "until" (functional marker of terminus; temporal-boundary grammar)

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Summary of Grammatical Findings

1. Unanimous lexical choice. All three synoptics say τὸ γένημα τῆς ἀμπέλου, never οἶνος — despite οἶνος being the standard NT term for wine (34× vs. 8× for γέννημα, only 3 of which name the vine-product). The substitution is grammatically load-bearing, not stylistic.

2. Liturgical-idiom match. The phrase mirrors the Jewish berakhah over the cup (pərî ha-gefen), suggesting the saying reproduces the blessing's own wording rather than translating it into Hellenistic substance-vocabulary.

3. State-neutral noun-choice. γένημα denotes produce of the vine without specifying fermentation-state; οἶνος lexicalizes the fermented product. Grammar preserves openness where a substitution with οἶνος would close the question.

4. Neuter concord chain. The entire ποτήριον–γένημα–αὐτό–τοῦτο concord system across Matt 26:27–29 ‖ Mark 14:23–25 ‖ Luke 22:17–18 is gender-locked to the neuter, bound to γένημα / ποτήριον, not to the masculine οἶνος.

5. Strongest-form negation. οὐ μὴ πίω (aor.subj. under emphatic double negation) is the most forceful future denial Greek has. Mark reinforces with οὐκέτι, Matthew and Luke with ἀπ᾿ ἄρτι / ἀπὸ τοῦ νῦν. Aspect (aorist) seals the denial as global/whole-event.

6. Aspectual pair (Matt/Mark). The aor.subj. denial πίω (perfective, no-event) is matched by the pres.subj. ὅταν-clause πίνω (imperfective, ongoing) in the promised kingdom-drinking — the grammar delivers the promise of continuing table-fellowship, not a single eschatological sip.

7. Kingdom-terminus, two configurations. Matthew/Mark anchor the terminus in a day defined by a reunion-drinking event within the kingdom; Luke anchors it in the coming of the kingdom itself. Same temporal-ἕως substrate, different focal emphasis.

8. Theological adjudication left unsettled by grammar. No theological position (fermented/unfermented, sacramental substance-theory, eschatological messianic banquet typology) is forced by the grammar alone. The noun-choice constrains — it does not decide. The saying's import lies in the deliberate preservation of categorical openness at a liturgically central moment, which grammar documents but does not interpret.