25—27-
eis τὴν ἐμὴν " ἀνάμνησιν ”.
a a , i ai , ἄρτον τοῦτον καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν ᾿θάνατον τοῦ ᾿ Κυρίου ΣΕ καταγγέλλετε, | ἄχρις ᾿ οὗ ἂν ὃ ἐλθῃ.
nn ¥ - [ή , ” ἄρτον τοῦτον” ἢ πίνῃ τὸ ''"ποτήριον τοῦ '' Κυρίου’ “dvagiws,* ᾿ένοχος
k See ii. 1. -ιος, 5ε8 Vi. 2. With dat., Mt. v. 21 f.; Deut. xix. 10.
leav, NBC, 17. See Wr., p. 390.
26. écdkis yop ἂν] ἐσθίητε tov!
1χν. 25; Rom. xi. 25; Gal. iii. 1ο, etc. i ! M i Ὁ Heb. ii. 15; Jas. ii. ro (same constr. ; also in Isa. liv. 17); Mk. iii. 29, xiv. 64.
881
Rom. ν. 1ο, Vi. 3,53 Phil. η 10; cf. viii. LE xV. 3) 2 Cor. v. 15; Rom. v. 6 ff., vi. το, etc.
n N.T. AL; 2 Macc. xiv. 22.
27. ὥστε ὃς ἂν ἐσθίῃ τὸν
Τη χ. 21.
20m. τουτο and τοῦτον all pre-Syrian codd. % Om. αν all pre-Syrian uncc., and many minn. 4 αναξιως του Κνριον, Ν Γς],, above 20 minn., and seemingly Or. in one place.
χν. 31) ἀνάμνησιν, in mei memoriam (Cv.); Ed. reads it ‘My commemora- tion” in contrast to that of Moses (x. 2), making τ. ἐμὴν correspond to καινὴν of ver. 25.
Ver. 25. ὡσαύτως καὶ τὸ ποτήριον: ‘‘In the same fashion also (He gave) the cup”. The two ritual actions corre- spond, and form one covenant.—pera τὸ δειπνῆσαι (as in Luke)—‘ postquam ccenaverunt ” (Cv.), or better '' ccenatum est’ (Rom. Liturgy)—is studiously added to ‘emphasise the distinction between the Lord’s Supper and an ordinary eve- ning meal; cf. vv. 20 f.—The eating of the bread originally formed part of the common meal (consider Matt. xxvi. 26, Mark xiv. 22, ἐσθιόντων αὐτῶν), and may still have so continued, but the cup was certainly afterwards” (EI.)—a solemn close to the κυριακὸν δεῖπνον.---'' This cup is (see note 24: ἐστὶν wanting in Luke) the new covenant, in my blood”’; cf. notes on x. 16 f. for τὸ ποτ., and the relation of διαθήκη to κοινωνία. The cup, given by the Lord’s hand and tasted by each disciple in turn, is a virtual covenant for all concerned; in His blood it becomes so (ἐν τ. αἵμ. is made by its position a further predicate, not a mere adjunct of διαθ.: cf. Rom. iii. 25), since that is the ground on which God grants and man accepts the covenant. For διαθήκη, see Cr., s.v.; this term, in distinction from συνθήκη, indicates the initiative of God as Disfoser in the great agreement. For P.’s interpretation of év τ. αἵματι, see Rom. iii. 23 ff., Eph. i. 7, ii. 13 ff., Col. i. 20; also parls. in Ep. to Heb. Reva te 5,2 (O00 (a4 beta 18 f. For ‘‘*new covenant,” see parls.: καινός, new in nature, contents, as secur- ing complete forgiveness and spiritual renovation (Jer. xxxi. 31 Π., etc.).—‘* This do . . . for the commemoration of Me”’: see ver. 240: τοῦτο includes, beside the