and last, because of the expression in St. Luke, μETȧ To deiπvñoa: this, however, is by no means decisive, since it was the third or the Cup of Blessing, which immediately followed the eating of the Lamb; and this was the last thing eaten.-The Cup used at the Passover is stated by the Rabbinical Writers to have contained one fourth of an Italian Quart. Of its form nothing can now be known, though Ven. Bede relates, that in his time the Cup used by our Saviour was still preserved at Jerusalem; a tale, which the Reader will probably with Casaubon (Exercitt. Baron. p. 518.) be disposed to question. Much curious information, respecting the manner of celebrating the Eucharist in the primitive ages may be found in Suicer vocc. Ayán, Euxapioria, and especially Zuvağıs. On the Passover the Student may consult Saubert's Dissertation de Ultimo Christi Paschate in Thesaur. Theol. Philol. vol. II. and the Pascha Judæorum abrogatum in Meuschen's N. T. e Talmude illustratum, 4to. Lips. 1736. p. 897.

V. 34. πρὶν ἀλέκτορα φωνῆσαι. This Noun is every where anarthrous in the N. T. unless indeed in Luke xxii. 60. where, however, on the authority of a multitude of MSS. Griesbach has rejected the Article. Wakefield, I observe, in his first Translation renders "a cock." To English ears this might sound oddly; and we should naturally inquire, whence arises the difference of the usage in the two languages. It appears from a passage in the Talmud, referred to by Lightfoot and Schoettgen, 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, the substance of which is detailed in Schoettgen's Hora Hebr. and 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 may, however, be disputable: but one thing, I think, is manifest from the uniform indefiniteness of the expression, viz. that cocks, if at all tolerated in Jerusalem, were much less common than domestic fowls are with us: for the screaming of an eagle could not have been spoken of in a more indefinite manner. Wakefield's Version, therefore, though apparently unnatural, is perhaps not ill adapted to the actual circumstances; and it is not clear that he ought to have altered it in his subsequent work.

V. 41. τὸ μὲν πνεῦμα. See on i. 18. under the second head. The Article is requisite by Part I. Chap. III. Sect. i. § 9.

V. 75. Toù 'Inσoû. Griesbach on the authority of very many MSS. absolutely rejects Toù. Proper Names in the Genitive, as has been shewn, deviate from the common rule.

CHAP. XXVII.

§ 2.

V. 8. ȧypos aiμaтos. Part I. Chap. III. Sect. iii.

V. 15. Kaтà de copτýv. Here D alone, as in other instances, has Tv. Though the Passover coρтn be meant, the Article is omitted by Part I. Chap. VI.

§ 1.

V. 50. тò πνεÙμа. His spirit. See on i. 18. under the first head.

V. 54. Ocoù viós. Here Campbell renders "a son "of God," and defends his Version at considerable length. Bishop Lowth in his English Grammar had proposed the same translation. Having very fully considered the phrase above, iv. 3. and xiv. 33. I have nothing new to add. The Centurion could scarcely fail to know the alleged blasphemy, for which Christ suffered; and had he intended in Heathen phraseology to express his admiration of our Saviour's conduct, he would not have called our Saviour Oeoù viós. But these points have been already discussed. See as above.

V. 60. Rosenmüller remarks, "Articulus év Tị "TÉTρa ostendit, ex uná rupe sive petrá excisum et "excavatum fuisse monumentum." I understand the phrase in the same manner as above, vii. 24.

CHAP. XXVIII.

V.1. Μαρία ἡ Μαγδαλήνη.

On v. 56. of the

preceding Chapter, Campbell well observes, that the

meaning is Mary of Magdala or the Magdalene, and

that custom only has made the word a Proper Name: and yet in the present verse, D.-ǹ à pr. manu.

V. 18. Tâσa ovoia. This must be understood in the most unlimited sense. See Part I. Chap. VII. § 3. It is not, therefore, without reason, that Vitringa Obss. Sac. (as quoted by Wolfius) "per 'étovoiav hic regnum Providentia universalis innui " contendit."

66

ST. MARK.

CHAP. I.

V. 1. vioû Toû Ocoû. Here Markland conjectures that we should read TOY vioù, and he thinks that the Article has been lost by the homoeoteleuton of Χριστοῦ preceding. Titles, however, in apposition frequently want the Article. It is to the full as probable, that Toù before Oeou ought to be omitted, as in the Vat. 1209.

V. 12. Tò πνevμа the Holy Spirit. See Matt. i. 18. D alone adds τὸ ἅγιον.

V. 13. oi ayyeλot. The Alex. MS. with a few others-oi. Matthäi calls it arguta correctio. Supposing it, indeed, to be a correction, it may possibly deserve the epithet: but in similar instances, as well as in the parallel place of St. Matthew, Nouns are generally anarthrous.

V. 15. πεπλήρωται ὁ καιρός. The definiteness of this expression proves incontestably the then prevailing expectation of the Messiah.

CHAP. II.

V. 26. ἐπὶ Ἀβιάθαρ τοῦ ἀρχιερέως. A great deal of learning and ingenuity has been employed on these words, in order to remove a difficulty, which in reality