36. Ye assisted me, exeσue&aode μe. E. T. Ye visited me. The Eng. word visited does not sufficiently express the import of the Gr. verb, when the subject of discourse is a sick person, or one in distress. In such cases, Toμal is strictly visito ut opem feram. That more is meant here than a visit of friendship, for giving consolation, is probable from the expression used in the next clause, nabere pos μe, which is intended to denote such friendly visits, being often all that a Christian brother can do for prisoners. Some late translators render σade μɛ, ye took care of me. This, I think, is in the opposite extreme, as it is hardly applicable to any, but the physician or the nurse.

CHAPTER XXVI.

3. The clause x di gamatus is wanting in a few noted MSS. The authors of the Vul. and of some other versions, have not read it in their copies. But as it is found in the Sy, and the much greater number both of MSS. and of ancient versions, and is not unsuitable to the scope of the place, I have retained it.

2 Palace, aviny. Though avan strictly signifies an open court before the entry of a house or palace (see note on v. 58.), it is not uncommon to employ it by synecdoché for the palace.

5. Not during the festival, un ev in oprn. E. T. Not on the feast day. As there is nothing in the original answering to the word day, the term igra may include the whole festival; to wit, the day of the paschal sacrifice, and the seven days of unleaven ed bread that followed it. As, therefore, it is not certain that one day only is spoken of, it is better to leave it in the same latitude in which we found it. Festival may either denote the first day, which was properly the day of celebrating the passover, or it may include all the eight days.

7. Balsam, pvgs. E. T. Ointment. But it is evident, from what is said here, and in other places, both in the O. T. and in the New, that their upa were not of the consistency of what we denominate ointment, but were in a state of fluidity like oil, though somewhat thicker.

E. T. For my

12. It is to embalm me, προς το ενταφίασαι με burial. The pos To, in several instances, expresses rather the intention of Providence, than the intention of the person spoken of. This circumstance is mentioned by our Lord here, with a view to suggest the nearness of his funeral. For the import of the word EvTapiata, see the note on J. xix. 40.

15. Thirty shekels, τpiaxovta agyupia. Diss. VIII. P. I. § 10. 16. To deliver him up, iva avтov napada. E. T. To betray him. We say a man has sold what he has concluded a bargain about, though he has not delivered it to the purchaser. In like manner, Judas betrayed his master to the pontiffs, when the terms were settled between them, though he did not then put them in possession of his person.

22. Began every one of them to say, npgavτo λyev avtw ixxsos αυτών. Mr. v. 17. N.

E. T. Bread.

Had it been aptov,

26. The loaf, tov aprov. without the article, it might have been rendered either bread, or a loaf. But as it has the article, we must, if we would fully express the sense, say the loaf. Probably, on such occasions, one loaf, larger or smaller, according to the company, was part of the accustomed preparation. This practice, at least in the apostolic age, seems to have been adopted in the church, in comme morating Christ's death. To this, it is very probable, the Apostle alludes, 1 Cor. x. 17. Οτι εις αρτος, ἐν σωμα οι πολλοί εσμεν όσ γαρ παντες εκ τ8 ένος αρτο μετεχομεν. That is, Because there is one loaf, we, though many, are one body; for we all partake of the one loaf. It is in the common translation, For we, being many, are one bread and one body; for we are all partakers of that one bread. Passing at present some other exceptions which might be made to this version, there is no propriety in saying one bread, more than in saying one water, or one wine. Ch. iv. 3. N.

2 Having given thanks, evλoynias. But the number of MSS. many of them of principal note, editions, fathers, &c. that read suxapistas, is so great, as to remove every doubt of its being genuine. Mill and Wet, both receive it. Indeed it may be said to be of little consequence here which way we read, as the two

words are admitted by critics to be, in this application, synonymous. Ch. xiv. 19. N.

πελς.

28. Of the new covenant, rn naivns Saenuns. Diss. V. P. III. 29. Of the product of the vine, ex TXT8 т8 Jevonuar ang amE. T. Of this fruit of the vine. But the Gr. term for fruit is nap. The word yea I have literally rendered. Besides, The fruit of the vine is not wine, but grapes; and we speak of eating, but never of drinking, fruit. In the phrase corresponding to this in the Heb. rituals, a term is employed that commonly signifies fruit. But our original is the language of the Evangelist, not that of the Rabbies. The product is here equivalent to this product; because it cannot be this individual, but this in kind, that is meant.

2 Until the day, when I shall drink it with you, in my Father's kingdom. I confess, I do not see the difficulty which some fancy they see in these words. That the expression is figurative, will not, I believe, be denied: yet not more so than the terms fire and brimstone, as applied to the future doom of the wicked. If we have not positive evidence that there will be any thing in heaven analogous to eating and drinking, as little have we, that there will not. And there is at least no absurdity in the supposition. As far as our acquaintance with living creatures extends, means are always necessary for the support of life. That no means are requisite in heaven, (if it be a truth) is not self evi dent. It will hardly be pretended that it is expressly revealed; and as yet we have no experience on the subject. We know, there will be nothing analogous to marriage. Where the inhabi. tants are immortal, there is no need of fresh supplies. But it does not appear implausible, that the use of means for the preservation of life may constitute one distinction between the immortal existence of angels, and men, and that of him who, by way of eminence, is said (1 Tim. vi. 16.) alone to have immortality. Difficulties in scripture arise often from a contradiction, neither to reason, nor to experience; but to the presumptions we have rashly taken up, in matters whereof we have no knowledge.

30. After the hymn, iμvnoavtes. E. T. When they had sung an hymn. But buy may be either I sing, or I recite a hymn. In the latter way it has been understood by the author of the Vul. and by Ar. who render it, Et hymno dicto. Cas. to the

same purpose, Deinde dictis laudibus. But Er. Zu. Be. Pisc. and Cal. Quum hymnum cecinissent. All the modern translations I have seen, except Lu.'s, and such as are made from the Vul. follow these last; the Sy. is equally ambiguous with the original, and so are most of the Oriental versions, and the M. G. As it is evident, however, that the words are susceptible of either interpretation, I have followed neither, but used an expression of equal latitude with the original. I have chosen to say the hymn, rather than a hymn; as it is a known fact, that particular Psalms, namely, the cxiv. and four following, were regularly used after the paschal supper.

31. I shall prove a stumbling-stone to you all, wartes imess σκανδαλισθήσεσθε εν εμοί. E. T. All ye shall be offended because of me. The word snare answers equally well with stumblingstone for conveying the sentiment; (Ch. v. 29. N.) yet as there may be here an allusion to the passage in the Psalms (so often quoted in the N. T.) representing our Lord as a select and chief corner-stone which to many would prove a stone of stumbling, πετρα σκανδαλο, I have been induced to prefer a closer interpretation in this place.

38. My soul is overwhelmed with a deadly anguish, wepiduños εσιν ή ψυχή με έως θανατε. E. T. My soul is exceeding sorrowful, even unto death. But this expression, unto death, is rather indefinite, and seems to imply a sorrow that would continue till death; whereas, the import of the original is, such a sorrow as is sufficient to cause death, that is, deadly. Cas. has expressed the sense thus, In tanto sum animi dolore ut emoriar. The last clause sufficiently explains έως θανατ8.

39. Not as I would, but as thou wilt, 8% 5 yw Seaw, aλλ' ws cu. E. T. Not as I will, but as thou wilt. As the Heb. has no

なり、

subjunctive or potential mood, the indicative, in conformity to the Oriental idiom, is frequently used by the penmen of the N. T. in the sense of the subjunctive. Our Lord's will, in effect, perfectly coincided with his Father's; because it was his su preme desire, that his Father should be obeyed, rather than that any inclination of his own should be gratified. The first clause, therefore, ought to express, not what was in reality, as matters stood, but what would have been, his desire, on the supposition that his Father's will did not interfere. This is properly

expressed by L. Cl. Non comme je le voudrois, mais comme tu veux, which is the way I have adopted.

le

45. Sleep on now, and take your rest, nabeudete tO ROSTOV, UXI αναπαύεσθε. Some late interpreters translate this with an interrogation, thus, Do ye still sleep on, and take your rest? This appears, at first, to suit better the words which follow, Arise, let us be going. I cannot, however, help favouring the more common, which is also the more ancient, translation. The phrase το λοιπον, and simply λοιπον, when it relates to time, seems always to denote the future. There are only three other places in Scripture, where it has clearly a relation to time, and in regard to these there can be no doubt. The first is Acts xxvii. 20. Λοι που περιηρείτο πασα ελπις το σωζεσθαι ήμας. Ε. T. All hope that we should be saved was then taken away. The version would have been still better if closer, and instead of then, it had been said thenceforth. It is rendered by Cas. Cætera spes omnis salutis nostræ sublata erat. 2 Tim. iv. 8. where it is rendered by our translators henceforth, and Heb. x. 13. where it is rendered from henceforth. There is reason, therefore, here to retain the common version; nor is there any inconsistency between this order, which contains an ironical reproof, very natural in those circumstances, and the exhortation which follows, Arise. Ch. xxiii. 32. N.

2 Of sinners, ¿ungswλwv. The Gr. word expresses more here than is implied in the Eng. term. Our Lord thereby signified, that he was to be consigned to the heathen, whom the Jews called, by way of eminence, aμzgrwho, because idolaters. See Gal. ii. 15. For a similar reason they were also called avosi, lateless, impious, as destitute of the law of God. The expression. бые Xespav avoμav (Acts ii. 23.), ought therefore to be rendered, not as in the E. T. by wicked hands, but by the hands of the wicked, or rather impious.

50. Friend, rasps. Diss. XII. P. I. § 11.

52. Whoever hath recourse to the sword-a proverbial expression not to be rigidly interpreted. Such sayings are understood to suggest what frequently, not what always, happens. It seems to have been introduced at this time, in order to signify to