Hebrews explicitly recalls Moses ratifying the covenant with blood and uses the Exodus ceremony in its argument about covenant, blood, purification, and Christ’s superior priestly work. The later author therefore treats Exodus 24 as foundational covenant background.

Jesus’ words over the cup, “my blood of the covenant,” deliberately echo Exodus 24’s covenant-blood declaration and apply it to His approaching death. The Last Supper therefore develops Sinai’s covenant-ratification language in a Christ-centered direction.

Mark records Jesus calling the cup “my blood of the covenant,” deliberately echoing Exodus 24’s declaration of “the blood of the covenant.” The Last Supper therefore places Jesus’ coming death inside the Bible’s covenant-ratification language.

Exodus 24 explicitly includes well-being or peace sacrifices in the covenant-ratification scene; Leviticus 3 later supplies detailed instructions for the same sacrifice type. The later law therefore develops an offering already present in the Exodus covenant ceremony.

Jesus’ “my blood of the covenant” deliberately echoes Moses’ “blood of the covenant” at Sinai and applies covenant-ratifying blood language to His impending death. Matthew’s Passover setting strengthens the connection between Exodus covenant imagery and the Last Supper.

Peter’s language of obedience and the sprinkling of Jesus Christ’s blood strongly recalls the Sinai covenant ceremony, where Israel pledges obedience and Moses sprinkles covenant blood. The later Christian greeting develops that covenant pattern around Jesus.

Jesus’ words about the “new covenant in my blood” develop Sinai covenant language where Moses declares “the blood of the covenant” over the people. The verbal and covenantal relationship is very strong: both scenes join covenant, blood, and a gathered people, while Luke presents Jesus’ death as inaugurating a new covenantal stage.

Jesus’ and Paul’s “new covenant in my blood” language stands in the biblical covenant-blood trajectory that includes Exodus 24:8, where Sinai is ratified with blood. Jeremiah 31 supplies the explicit promise of a “new covenant,” while Exodus supplies the earlier covenant-ratification pattern that helps explain the force of the cup.