tains; xx. 22: 1 Cor. xi. 25. So calix is often used by the Latins: continens pro contento. - Tò aiμá μov] Every sacrifice consisted of two parts, of flesh and blood; and the most considerable part of the sacrifice was the blood. See Levit. xvii. 11: Exod. xxiv. 8, where it is said of the blood of the sacrifices, this is the blood of the covenant, &c.; the first covenant being ratified with blood.-Among the heathens it was not unusual to make and confirm their covenants by drinking human blood, and that sometimes mixed with wine. Alex. ab Alex. Gen. Di. v. 3. — τὸ τῆς καινῆς διαθήκης] My blood, in which the new covenant between God and man is ratified; the seal of the new covenant. So Gen. xvii. 10, circumcision is called God's covenant, and it is there said, ver. 13, my covenant shall be in your flesh, we must understand the seal of it; an appointed token of our accepting that covenant, and of God's favour to us on supposition of the sincerity of that acceptance. dians] The more usual signification of the word is covenant, rather than testament or will: and the old covenant to which the new is opposed, cannot with any propriety be called a testament, with reference to the death of any testator, which is the idea chiefly insisted upon by those who would retain our common version here. -- - Tepi] i. q. vπèp, though not ἐκ τοῦδ' ἀνδρὸς, οὗ θνήσκω περὶ. аpioтos άuvveσbai Tерi Táтρηs. 9: Eph. vi. 18. common. Eurip. Alcest. 179, Hom. Il. μ. 243, εἷς οἰωνὸς See Matt. ix. 36: John xvii. περὶ πολλῶν] i. q. περὶ πάντων, i. e. for all mankind; putting the "many" of the whole human race in opposition to the fewness of the Jews. In Hebrew and Greek the word is frequently used for all. And thus Chrysostom and Theophy lact understood the passage. See xx. 28. ἐκχυνόμενον] for ὃ ὑπὲρ ὑμῶν ἐκχύνεται. Or paull. p. fut. Glass. Phil. Sac. p. 210. Clem. Alex. Pæd. 11. p. 156, μvσTIKÒV ἄρα σύμβολον ἡ γραφὴ αἵματος ἁγίου οἶνον ὀνόμασεν. 29. οὐ μὴ πίω] Thomas M. γίνωσκε δὲ καὶ τοῦτο, ὅτι ἐπὶ τῶν ἑνικῶν πρώτων προσώπων τοῦ ὑποτακτικοῦ ἀορίστου καὶ παρακειμένου καὶ τῶν καθεξῆς χρόνων, οὐ χρώμεθα μόνῳ τῷ μὴν οἷον, μὴ τύψω, καὶ μὴ τυπῶ, καὶ μὴ τετύψω. ἀλλὰ μετὰ τῆς προσθέσεως τοῦ οὐ, οἷα οὐ μὴ τυπῶ. He continues to give them notice of his approaching death and sufferings. He will no longer commemorate this or any other deliverance till he celebrates together with his Apostles the great day of redemption in the future world. The expres sion indicates feasting, under which we find the happiness of a future state often represented. See viii. 11: xxii. 4: Isai. xxii. 13: xxiv. 9. Glass says there is here a hysterologia: see Phil. Sac. p. 671. γεννήματος τῆς ἀμπέλου] i. q. καρποῦ τῆς ἀμπέλου. See Deut. xxii. 9: Isai. xxxii. 12: Hab. iii. 17. The Jews made use of this circumlocution to denote wine when they were celebrating the passover. •Pindar, Nem. 1x. 123, calls it aμπéλov παῖς: Anacreon, L. 7, γόνος ἀμπέλου: Herod. 1. 212, ἀμπέλινον KaрTOV. Thus Philo, quod det. nis. pot. p. 176, τa yevvýμara καρπὸν. τῶν ἀγρῶν. And de Creat. princ. p. 733, τό, τε τῆς ὀπώρας γέννημα, καὶ τὸν τοῦ σπόρου καρπόν. As Apuleius, Met. 11, Arbores etiam, quæ pomiferâ sobole fecundæ. καινὸν] As Theophylact explains it, καινῷ τρόπῳ, or eTepov of quite a different nature, as we meet with new heavens, new earth, and a new Jerusalem, &c. Virg. Ecl. v. 71, Vina novum fundam calathis Ariusia nectar. Servius, Quale nunquam habuerit. Tn Baoiλeiq Toû Tатроs] i. e. Either in heaven, or after the resurrection which was in a manner the opening and beginning of that kingdom which God is to administer by his Son. Clark thus paraphrases the verse, I will have the Jewish passover commemoration no longer continued; but the things of which these were the figures, shall now be fulfilled and accomplished in the kingdom of the Messiah. Thus Euthymius understood the passage, ἕως τῆς ἡμέρας εκείνης, he says denotes τὸν μετὰ τὴν ἀνάστασιν καιρὸν, ὅτε ἔφαγε καὶ ἔπιε μετὰ τῶν μαθητῶν, ὃ καὶ αὐτοὶ ποιούμενοι τῆς ἀναστάσεως αὐτοῦ ἀπόδειξιν, ἔλεγον· οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῷ, Acts x. 41. But as the Jews were wont to describe future happiness by the words eating and drinking, (see above) it seems best to understand them of heaven. 30. VμvoaνTES] After the master of the house had drunk the fourth cup, they sung some psalms, which was called the hymn of release. During the celebration of the Paschal supper six psalms were sung, viz. cxii. cxiii. cxiv. exv. cxvi. cxvii.; the two first before drinking the second cup and eating the lamb; and the latter (which was termed Hallel or praise) at the conclusion on mixing the fourth and last cup: and there was said over it what they call the blessing of the song, viz. Ps. cxliv. 10. The master of the family or the reader explained and gave an account of every ceremony. εἰς τὸ ὄρος τῶν ἐλαιῶν] Which stood over against the temple of Jerusalem, about fifteen stadia from the city. Thither Jesus was generally wont to retire after having taught in the temple. Luke xxi. 37: xxii. 39. 31. σкavdaλionбeo0e] Signifies frequently in the Gospels, and especially in that of St. Matthew, to fall away, to forsake a person in adversity, not to discharge the office of a friend or disciple towards him: ceasing to own themselves his disciples, which was a virtual renunciation of their master. See xi. 6: xiii. 21: xxiv. 10: Mark iv. 17: xiv. 27: Luke vii. 23: John xvi. 1. Thus Euthymius, σκανδαλίζεσθε· ἀντὶ τοῦ σαλευθήσεσθε τὴν εἰς ἐμε πίστιν, ήγουν φεύγεσθε. yéypаTTа] Zach. xiii. 7. The words of Zachariah seem primarily to be understood of an evil shepherd, or of such evil teachers to whom God threateneth the sword. Christ therefore seems here to mention them, not as a prediction concerning him and his Apostles, but only as a proverbial expression, or rather an argument à majori; that if this would happen on account of smiting an evil shepherd, much more at the smiting the good and great shepherd of the sheep. TаTάw, &c.] The words do not exactly correspond with either the Hebrew or the Septuagint, where it is Taráčare. In Joseph. Ant. VIII. 15, 4, there is a similar passage, deita δεῖξαι τὸν Θεὸν αὐτῷ τοὺς ̓Ισραηλίτας φεύγοντας καὶ διωκομένους ὑπὸ τῶν Σύρων καὶ διασκορπιζομένους ὑπ ̓ αὐτῶν εἰς τὰ ὄρη, καθάπερ ποιμένων ἀνῃρημένων τὰ ποίμνια. It may perhaps have become proverbial. 32. εἰς τὴν Γαλιλαίαν] See xxviii. 7, 10, 16, 17. 33. ei kal] Several read simply ei. In Mark xiv. 29, is καὶ εἰ, i. q. εἰ καὶ. 34. πρiv] For πрiv. See Hoogeveen, Doctr. Part. c. XLIX. § 5. ἀλέκτορα] aλéкTopa] This noun, Bp. Middleton observes, Gr. Art. p. 260, is every where anarthrous in the New Testament, unless indeed in Luke xxii. 60, where however, on the authority of a multitude of MSS., Griesbach has rejected the article. It appears from a passage in the Talmud, that cocks were not allowed to be kept within the walls of Jerusalem, for the reason that animalia immunda eruerent: and on the same plea the priests were forbidden to keep them throughout the whole Jewish territory. To reconcile the Talmud with the Scripture, Reland published a treatise, which proves by sufficient arguments that the two accounts are not necessarily at variance: for example, the crowing of a cock without the walls might easily in the stillness of the night be heard at the house of Caiaphas from which the walls were at no great distance. The authority of the Talmud however, Bp. Middleton thinks, may be disputable: but one thing he considers manifest from the uniform indefiniteness of the expression, viz. that cocks, if at all tolerated in Jerusalem, were much less common than domestic fowls with us. The Greeks also used ἄδειν, κεκραγέναι, φωνῆσαι] poéyyeola. Pollux, v. 89, uses opvéwv pwvai. And Lucian. φωναὶ. Somn. I. Vol. II. p. 702, ἀλλὰ σε, ὦ κάκιστε ἀλεκτρυων, ὁ Ζεὺς αὐτὸς ἐπίτριψειε, οὕτως ὀξύφωνον ὄντα. Æneas Tact. 23, τῶν αλεκτρύονων τὰς φωνὰς...αἱ τούτων φωναὶ ὄρθρου φθεγγόμεναι. Jer. xvii. 11, éparnoe Tépdi. Schol. Theocr. Idyl. 11. 109, ἐφώνησε πέρδιξ. φωνεῦντα αντὶ τοῦ φωνοῦντα, κυρίως ἐπὶ τῶν ὀρνέων λέγεται. ἀλεκτροφωνία. St. Mark xiv. 30, uses pidis pornoa. On which we may observe there is a double crowing of the cock mentioned by heathen authors, as Aristoph. Eccl. 414, oтe TÒ SEÚTEρOV ȧλεктрvæv éléуyeTo: and Juv. Ix. 107, Quod tamen ad cantum Galli facit ille secundi: the first was about midnight, the second at the fourth watch of the night, or the breaking in of the day; and this latter as being the louder and more observable, in the enumeration of the times of the night is that which is properly called aλEKTρopwvia. So Mark xiii. 35, Censorinus and Macrobius, and others reckon from midnight to cock-crowing, and from thence to the morning. Cens. 19, Sunt etiam plura nocti et diei tempora subnotata, propriisque discreta nominibus, quæ apud veteres Poetas passim scripta reperiuntur. Ea...omnia suo ordine exponam. Incipio a nocte mediâ, quod tempus principium et postremum est diei Romani. Tempus quod huic proximum est, vocatur de mediâ nocte. Sequitur gallicinium, cum galli incipiunt canere, deinde conticinium cum conticuere, tunc ante lucem et sic diluculum vocatur. Mane cum lux videtur Solis. Macrob. Saturn. 1. 3, Primum tempus diei dicitur mediæ noctis inclinatio, deinde gallicinium, inde conticinium, cum et galli conticescunt, et homines etiam tum quiescunt, deinde diluculum, i. e. cum incipit dignosci dies. Inde mane, dum dies clarus. Of this crowing of the cock is St. Matthew and the other Evangelists to be understood when they relate Christ's words thus, "before the cock crow (i. c. before that time of night which bears that name, and that crowing of the cock, which is emphatically so called) thou shalt deny me thrice," as appears from St. Mark saying that the cock crew after his first denial of Christ, xiv. 68, and crew the second time after his third denial. 35. κἂν δέῃ με σὺν σοὶ ἀποθανεῖν] See Hoogeveen, Doctr. Part. c. xxiv. Sect. 18. § 10. A phrase very common in profane authors, used almost as a proverb. Aristoph. Plut. 216, ἐγὼ γὰρ, εὖ ταῦτ ̓ ἴσθι, καν δεῖ μ' ἀποθανεῖν, αὐτὸς διαπράξω ταῦτα. Lysist. 123, ποιήσομεν κἂν ἀποθανεῖν ἡμᾶς δέη. Aristaenet. 11. 17, οὐδὲ δειλός κἂν δέοι τεθνᾶναι. So Joseph. Ant. vi. 6, 2, ἐφέπεσθαι ὅποι ποτ ̓ ἂν ἡγῆται, κἂν ἀποθανεῖν δέοι: and xi. 6, 7, προσελεύσεσθαι τῷ βασιλεῖ παρὰ τὸν νόμον ὑπισχνεῖτο, κἂν ἀποθανεῖν δέῃ, τοῦτο ὑπόμενειν. 36. Γηθσεμανῆ] A village at the bottom of the Mount of Olives, where was a garden. καθίσατε] These are the very words that Abraham said to his servants, when he went to sacrifice Isaac. It has here the signification of μείνατε, and answers to a Hebrew word which the Septuagint translates, Gen. xxii. 5, by καθίζειν, Exod. xxiv. 14, by ἠσυχάζειν. Thomas M. ἄλλο κάθισον, καὶ ἄλλο κάθησο. Τὸ μὲν γὰρ κάθισον πρὸς τινα ἱστάμενον λέγεται, ἵνα καθίσῃ τὸ δὲ κάθησο πρὸς καθημένον, ἵνα κάθηται καὶ μὴ ἐξαναστῇ. Ammonius, κάθησον τοῦ κάθισον διαφέρει κάθησον μὲν γὰρ ἐροῦμεν αὐτῷ τινι, περὶ ἑαυτοῦ κελεύοντες· κάθισον δὲ περὶ ἑτέρου, κάθισον αὐτὸν. Lucian. Sol. II. Vol. III. p. 582, τὸ κάθισον τοῦ κάθησο διαφέρειν φημι, &c. αὐτοῦ] Scil. τόπου, i. e. ὧδε, which St. Mark uses, xiv. 32. See Bos. Ell. Gr. p. 275. αὐτόθι, Glass. Phil. Sac. p. 369. 37. παραλαβών, &c.] The same he had taken along with him to be witnesses of his transfiguration. - ἀλύειν, ἀπορεῖν, ἀμηχανεῖν. Suid. λίαν λυποῦμαι. The ἀδημονεῖν] Etymol. ἀδημονεῖν Hesych. ἀδημονῶ, ἀκηδιῶ, ἀγωνιώ. English translation falls far short of the emphasis of the original: λυπεῖσθαι signifying to be penetrated with the most lively sorrow, and adŋuoveiv to be quite depressed and almost overwhelmed with the load; indicating therefore grief and anguish in excess. St. Mark's expression is, if possible, still stronger and more forcible. See Pearson on the Creed, Vol. II. p. 227. Philo uses a word derived from this, de Exsecr. p. 934, μέχρι σπλάγχνων ἆσθμα καὶ τηκεδόνες ἀθυμίας καὶ ἀδημονίας ἐμπαοὖσαι σὺν ἐκθλίψει. Joseph. Αnt. xv. 11, 2, ἠδημόνει μὲν γὰρ |