1 Machabæorum 26:30

Nova Vulgata

Et hymno dicto, exierunt in montem Oliveti.

Parallel Translations

Clementine Latin Vulgate (1592)
Et hymno dicto, exierunt in montem Oliveti.

Jerome's Latin Vulgate (405)
Et hymno dicto, exierunt in montem Oliveti.

Bible Verse Review
  from Treasury of Scripure Knowledge

when: Psalms 81:1-4, Mark 14:26, Ephesians 5:19, Ephesians 5:20, Colossians 3:16, Colossians 3:17

hymn: or, psalm

they went: Luke 21:37, Luke 22:39, John 14:31, John 18:1-4

Reciprocal: Exodus 12:22 - and none 1 Kings 11:7 - the hill 1 Chronicles 16:9 - psalms Psalms 18:49 - sing Psalms 113:1 - General Isaiah 30:29 - in the night Matthew 21:1 - the mount Mark 11:1 - at the Acts 1:12 - from James 5:13 - let him sing

Gill's Notes on the Bible

And when they had sung an hymn,.... The "Hallell", which the Jews were obliged to sing on the night of the passover; for the passover, they say l, was טעון הלל, "bound to an hymn". This "Hallell", or song of praise, consisted of six Psalms, the 113th, 114th, 115th, 116th, 117th, and 118th m: now this they did not sing all at once, but in parts. Just before the drinking of the second cup and eating of the lamb, they sung the first part of it, which contained the 113th and 114th Psalms; and on mixing the fourth and last cup, they completed the "Hallell", by singing the rest of the Psalms, beginning with the 115th Psalm, and ending with the 118th; and said over it, what they call the "blessing of the song", which was Psalms 145:10, c., and they might, if they would, mix a fifth cup, but that they were not obliged to, and say over it the "great Hallell", or "hymn", which was the 136th Psalm n. Now the last part of the "Hallell", Christ deferred to the close of his supper there being many things in it pertinent to him, and proper on this occasion, particularly Psalms 115:1, and the Jews themselves say o, that חבלו של משיח, "the sorrows of the Messiah" are contained in this part: that this is the hymn which Christ and his disciples sung, may be rather thought, than that it was one of his own composing; since not only he, but all the disciples sung it, and therefore must be what they were acquainted with; and since Christ in most things conformed to the rites and usages of the Jewish nation; and he did not rise up from table and go away, until this concluding circumstance was over; though it was allowed to finish the "Hallell", or hymn, in any place they pleased, even though it was not the place where the feast was kept p however, as soon as it was over,

they went out to the Mount of Olives; he and his disciples, excepting Judas: first he himself alone, and then the disciples followed him, according to Luke 22:39, and the Persic version here reads it, "he went out". This seems to be contrary to a Jewish canon; for the passover was טעון לינה, "bound to lodging a night" q; that is, as the gloss explains it,

"the first night (i.e. of the passover) a man must lodge in Jerusalem; thenceforward it was lawful to dwell without the wall, within the border.''

And a little after, the same phrase, being bound to lodge, is explained, one night in the midst of the city: but Christ had more important business to attend unto, than to comply with this rule, which was not obligatory by the word of God, though the Jews pretend to found it on Deuteronomy 16:7 r. The place where he went with his disciples, was the Mount of Olives, which was on the east side of Jerusalem; and was the place where the high priest stood, and burnt the red heifer, and sprinkled its blood s: now from the temple, or from the mountain of the house, there was a causeway, or bridge on arches, made to the Mount of Olives, in which the high priest and the heifer, וכל מסעדיה, "and all his assistants", (the priests that helped him in this service,) went to this mount t: in this same way it is very probable, went Christ the great high priest, who was typified by the red heifer, and his companions the disciples, to the same place, where he had his bloody sweat, and where his sorrows and sufferings began.

l Misn. Pesach. c. 9. 3. T. Bab. Pesach. fol. 95. 1, 2. m Seder Tephillot, fol. 101, &c. Ed. Amstelod. n Maimon. Hilch. Chametz Umetzah, c. 8. sect. 5. 10. o T. Bab. Pesachim, fol. 118. 1. p Maimon. ut supra. (Hilch. Chametz Umetzah, c. 8. sect. 5. 10.) q T. Bab. Pesach. fol. 95. 2. r Talmud ib. & Jarchi in Dent. xvi. 7. s Misn. Middot, c. 2. sect. 4. T. Bab. Yoma, fol. 16. 1. t Misn. Parah, c. 3. sect. 6. & Middot, c 1. sect. 3. & Maimon. & Bartenora in ib.

Barnes' Notes on the Bible

See also Mark 14:22-26; Luke 22:15-20; 1 Corinthians 11:23-25.

Matthew 26:26

As they were eating - As they were eating the paschal supper, near the close of the meal.

Luke adds that he said, just before instituting the sacramental supper, “With desire have I desired to eat this passover with you before I suffer.” This is a Hebrew manner of expression, signifying “I have greatly desired.” He had desired it, doubtless:

(1)That he might institute the Lord’s Supper, to be a perpetual memorial of him;

(2)That he might strengthen them for their approaching trials;

(3) That he might explain to them the true nature of the Passover; and,

(4) That he might spend another season with them in the duties of religion. Every “Christian, about to die will also seek opportunities of drawing specially near to God, and of holding communion with him and with his people.

Jesus took bread - That is, the unleavened bread which they used at the celebration of the Passover, made into thin cakes, easily broken and distributed.

And blessed it - Or sought a blessing on it; or “gave thanks” to God for it. The word rendered “blessed” not unfrequently means “to give thanks.” Compare Luke 9:16 and John 6:11. It is also to be remarked that some manuscripts have the word rendered “gave thanks,” instead of the one translated “blessed.” It appears from the writings of Philo and the Rabbis that the Jews were never accustomed to eat without giving thanks to God and seeking his blessing. This was especially the case in both the bread and the wine used at the Passover.

And brake it - This “breaking” of the bread represented the sufferings of Jesus about to take place - his body “broken” or wounded for sin. Hence, Paul 1 Corinthians 11:24 adds, “This is my body which is broken for you;” that is, which is about to be broken for you by death, or wounded, pierced, bruised, to make atonement for your sins.

This is my body - This represents my body. This broken bread shows the manner in which my body will be broken; or this will serve to recall my dying sufferings to your remembrance. It is not meant that his body would be literally “broken” as the bread was, but that the bread would be a significant emblem or symbol to recall to their recollection his sufferings. It is not improbable that our Lord pointed to the broken bread, or laid his hands on it, as if he had said, “Lo, my body!” or, “Behold my body! - that which “represents” my broken body to you.” This “could not” be intended to mean that that bread was literally his body. It was not. His body was then before them “living.” And there is no greater absurdity than to imagine his “living body” there changed at once to a “dead body,” and then the bread to be changed into that dead body, and that all the while the “living” body of Jesus was before them.

Yet this is the absurd and impossible doctrine of the Roman Catholics, holding that the “bread” and “wine” were literally changed into the “body and blood” of our Lord. The language employed by the Saviour was in accordance with a common mode of speaking among the Jews, and exactly similar to that used by Moses at the institution of the Passover Exodus 12:11; “It” - that is, the lamb - “is the Lord’s Passover.” That is, the lamb and the feast “represent” the Lord’s “passing over” the houses of the Israelites. It serves to remind you of it. It surely cannot be meant that that lamb was the literal “passing over” their houses - a palpable absurdity - but that it represented it. So Paul and Luke say of the bread, “This is my body broken for you: this do in remembrance of me.” This expresses the whole design of the sacramental bread. It is to call to “remembrance,” in a vivid manner, the dying sufferings of our Lord. The sacred writers, moreover, often denote that one thing is represented by another by using the word is. See Matthew 13:37; “He that soweth the good seed is the Son of man” - that is, represents the Son of man. Genesis 41:26; “the seven good kine are seven years” - that is, “represent” or signify seven years. See also John 15:1, John 15:5; Genesis 17:10. The meaning of this important passage may be thus expressed: “As I give this broken bread to you to eat, so will I deliver my body to be afflicted and slain for your sins.”

Matthew 26:27

And he took the cup - That is, the cup of wine which was used at the feast of the Passover, called the cup of “Hallel,” or praise, because they commenced then repeating the “Psalms” with which they closed the Passover.

See Matthew 26:30. This cup, Luke says, he took “after supper” - that is, after they had finished the ordinary celebration of “eating” the Passover. The “bread” was taken “while” they were eating, the cup after they had done eating.

And gave thanks - See the notes at Matthew 26:26.

Drink ye all of it - That is, “all of you, disciples, drink of it;” not, “drink all the wine.”

Matthew 26:28

For this is my blood - This “represents” my blood, as the bread does my body.

Luke and Paul vary the expression, adding what Matthew and Mark have omitted. “This cup is the new testament in my blood.” By this cup he meant the wine in the cup, and not the cup itself. Pointing to it, probably, he said, “This - ‘wine’ - represents my blood about to be, shed.” The phrase “new testament” should have been rendered “new covenant,” referring to the “covenant or compact” that God was about to make with people through a Redeemer. The “old” covenant was that which was made with the Jews by the sprinkling of the blood of sacrifices. See Exodus 24:8; “And Moses took the blood and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you,” etc. In allusion to that, Jesus says, this cup is the new “covenant” in my blood; that is, which is “ratified, sealed, or sanctioned by my blood.” In ancient times, covenants or contracts were ratified by slaying an animal; by the shedding of its blood, imprecating similar vengeance if either party failed in the compact. See the notes at Hebrews 9:16. So Jesus says the covenant which God is about to form with people the new covenant, or the gospel economy is sealed or ratified with my blood.

Which is shed for many for the remission of sins - In order that sins may be remitted, or forgiven. That is, this is the appointed way by which God will pardon transgressions. That blood is efficacious for the pardon of sin:

1. Because it is “the life” of Jesus, the “blood” being used by the sacred writers as representing “life itself,” or as containing the elements of life, Genesis 9:4; Leviticus 17:14. It was forbidden, therefore, to eat blood, because it contained the life, or was the life, of the animal. When, therefore, Jesus says that his blood was shed for many, it is the same as saying that His life was given for many. See the notes at Romans 3:25.

2. His life was given for sinners, or he died in the place of sinners as their substitute. By his death on the cross, the death or punishment due to them in hell may be removed and their souls be saved. He endured so much suffering, bore so much agony, that God was pleased to accept it in the place of the eternal torments of all the redeemed. The interests of justice, the honor and stability of his government, would be as secure in saving them in this manner as if the suffering were inflicted on them personally in hell. God, by giving his Son to die for sinners, has shown his infinite abhorrence of sin; since, according to his view, and therefore according to truth, nothing else would show its evil nature but the awful sufferings of his own Son. That he died “in the stead or place” of sinners is abundantly clear from the following passages of Scripture: John 1:29; Ephesians 5:2; Hebrews 7:27; 1 John 2:2; 1 John 4:10; Isaiah 53:10; Romans 8:32; 2 Corinthians 5:15.

Matthew 26:29

But I say unto you ... - That is, the observance of the Passover, and of the rites shadowing forth future things, here end.

I am about to die. The design of all these types and shadows is about to be accomplished. This is the last time that I shall partake of them with you. Hereafter, when my Father’s kingdom is established in heaven, we will partake together of the thing represented by these types and ceremonial observances - the blessings and triumphs of redemption.

Fruit of the vine - “Wine, the fruit or produce” of the vine made of the grapes of the vine.

Until that day - Probably the time when they should be received to heaven. It does not mean here on earth, further than that they would partake with him in the happiness of spreading the gospel and the triumphs of his kingdom.

When I drink it new with you - Not that he would partake with them of literal wine there, but in the thing represented by it. Wine was an important part of the feast of the Passover, and of all feasts. The kingdom of heaven is often represented under the image of a feast. It means that he will partake of joy with them in heaven; that they will share together the honors and happiness of the heavenly world.

New - In a new manner, or perhaps “afresh.”

In my Father’s kingdom - In heaven. The place where God shall reign in a kingdom fully established and pure.

Matthew 26:30

And when they had sung a hymn - The Passover was observed by the Jews by singing or “chanting” Ps. 113–118. These they divided into two parts. They sung Ps. 113–114 during the observance of the Passover, and the others at the close. There can be no doubt that our Saviour, and the apostles also, used the same psalms in their observance of the Passover. The word rendered “sung a hymn” is a participle, literally meaning “hymning” - not confined to a single hymn, but admitting many.

Mount of Olives - See the notes at Matthew 20:1.

Clarke's Notes on the Bible

Verse 30. And when they had sung a hymn — υμνησαντες means, probably, no more than a kind of recitative reading or chanting. As to the hymn itself, we know, from the universal consent of Jewish antiquity, that it was composed of Psalms 113:0, Psalms 114:0, Psalms 115:0, Psalms 116:0, Psalms 117:0, and Psalms 118:0, termed by the Jews הלל halel, from הללו־יה halelu-yah, the first word in Psalms 113:0. These six Psalms were always sung at every paschal solemnity. They sung this great hillel on account of the five great benefits referred to in it; viz.

1. The Exodus from Egypt, Psalms 114:1.

When Israel went out of Egypt, &c.

2. The miraculous division of the Red Sea, Psalms 114:3.

The sea saw it and fled.

3. The promulgation of the law, Psalms 114:4.

The mountains skipped like lambs.

4. The resurrection of the dead, Psalms 116:9.

I will walk before the Lord in the land of the living.

5. The passion of the Messiah, Psalms 115:1.

Not unto us, O Lord, not unto us, &c.

See Schoettgen, Hor. Hebr. p. 231, and my Discource on the nature and design of the Eucharist, 8vo. Lond. 1808.