27. Καὶ λαβὼν τὸ} ποτήριον, καὶ
29. λέγω δὲ ὑμῖν, ὅτι +
~
312 τοῦτό ἐστι τὸ σῶμά pou.” εὐχαριστήσας, ἔδωκεν αὐτοῖς, λέγων, “ Πίετε ἐξ αὐτοῦ πάντες : 28. τοῦτο Ὑάρ ἐστι τὸ αἷμά µου, τὸ τῆς καινῆς δ διαθήκης, τὸ περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. οὗ μὴ πίω ἀπ᾿ ἄρτὶ ἐκ τούτου τοῦ γεννήµατος ὅ τῆς ἀμπέλου, ἕως aCh. xiii, τῆς ἡμέρας ἐκείνης, ὅταν αὐτὸ πίνω μεθ ὑμῶν καινὸν ἐν "τῇ oer βασιλεία τοῦ " πατρός µου."
1 SSBLZAX omit το (Tisch., W.H., Ws.).
2 και is in SBD, but wanting in CLZAX 1, 33.
W.H. put it in brackets.
3 For pov, το της καινης SBLZ have pov της, omitting καινης. D has the sane
with καινης.
4 ΝΤ ΖΣ omit οτι (Tisch., W.H., Ws.) ;
ὅγενηµατος in SABCDL al. pl.
to the disciples ; the cake broken into as many morsels, either in the act of giving or before the distribution Όεραπ.---λάβετε φάγετε, take, εαῖ.---λάβετε only in Mk. (W. and Ἠ.)ι---φάγετε probably an inter- pretative addition, true but unnecessary, by our evangelist.—rotré ἐστιν τὸ σῶμά pov, this is my body. The ἐστι is the copula of symbolic significance. Jesus at this sacred moment uses a beautifully simple, pathetic, and poetic symbol of His death. But this symbol has had the fate of all religious symbolism, which is to run into fetish worship ; in view of which the question is raising itself in some thoughtful minds whether discon- tinuance, at least for a time, of the use of sacraments would not be a benefit to the religion of the spirit and more in harmony with the mind of Christ than their obligatory observance.—Ver. 27. ποτήριον, a Cup, the article being omitted in best MSS. It is idle, and in spirit Rabbinical, to inquire which of the four cups drunk at the paschal feast. The evangelist had no interest in such a απεςείοπ.---εὐχαριστήσας: a different word from that used in reference to the bread, but similar in import = having given thanks to God. Observe, Jesus was in the mood, and able, at that hour, to thank and praise, confident that good would come out of evil. In Gethsemane He was able only to submit.—éyov, etc.: Mk.’s statement that all drank of the cup, Mt. turns into a direction by Jesus to do so, liturgical practice in- fluencing the report here as in φάγετε. Jesus would use the fewest words possible at such an hour.—Ver. 28. τὸ αἷμά pov: the very colour of the wine suggestive ; hence called αἷμα σταφυλῆς in Deut.
ABCLA have οτι.
xxxii, 14; my blood, pointing to the passion, like the breaking of the bread.— τῆς διαθήκης (for the two gen. pov τ. 8. dependent on atpa, vide Winer, 30, 3, 3), the blood of me, of the covenant. The introduction of the idea appropriate to the circumstances: dying men make wills (διατίθενται οἱ ἀποθνήσκοντες, Euthy.). ΈΤΠε epithet καινῆς in T. R. is superfluous, because involved in the idea. The covenant of course is new. It is Jeremiah’s new covenant come at last. The blood of the covenant suggests an analogy between it and the covenant with Israel ratified by sacrifice (Ex. xxiv. ϐ).---τὸ περὶ πολλῶν ἐκχυνό- µενον: the shedding for many suggests sacrificial analogies; the present parti- ciple vividly conceives that which is about to happen as now happening; περὶ πολλῶν is an echo of ἀντὶ πολλῶν in xx. 28.—eis ἄφεσιν ἁμαρτιῶν: not in Mk., and may be a comment on Christ’s words, supplied by Mt.; but it is a true comment. For what else could the blood be shed according to Levitical analogies and even Jeremiah’s new covenant, which includes among its blessings the complete forgiveness of sin ?—Ver. 29 contains an express state- ment of the fact implied in the preceding actions, viz., that death is near. It is the last time I shall drink paschal (τούτου τ.γ., etc.) wine with you. I am todie at this passover. The second half of the sen- tence is not to be taken prosaically. It is the thought of meeting again, brought in to brighten the gloom of the leave- taking (‘‘ so tritt zu dem Lebewohl ein Gedanke an das Wiedersehen,”’ Holtz., H.C.). To disentangle figure from fact in this poetic utterance about the new