Mark 14:25

14:25 the day I drink it new: Jesus will have a great banquet for his followers when he returns and fully establishes the Kingdom of God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

25. [3129][3130][3131][3132] omit οὐκέτι, but it may be retained ([3133][3134][3135][3136][3137][3138]).

[3129] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[3130] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[3131] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[3132] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[3133] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[3134] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[3135] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[3136] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[3137] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[3138] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

25. οὐκέτι οὐ μὴ πίω. Characteristic accumulation of negatives; cf. Mar 3:27, Mar 9:8, Mar 11:2, Mar 12:34, etc. The οὐκέτι (see crit. note) implies that Christ partook of the cup, in accordance with what is known of Paschal ritual, before passing it to the disciples. He partakes of this Paschal supper, but it is His last. In these mysterious words He seems to be bidding farewell to the Jewish dispensation under which He had lived. This saying also could hardly have been invented. The prescribed Jewish blessing, before drinking wine, runs “Blessed art Thou, O Lord our God, King of the Universe, who createst the fruit of the vine” (Authorized Daily Prayer Book, p. 287).

τοῦ γενήματος τῆς ἀμπέλου. An O.T. expression for wine (Num 6:4; Isa 32:12; Hab 3:17). In all three Gospels here, as in 2Co 9:10, γένημα (γίνομαι), not γέννημα (γεννάω), is right. The latter is right Mat 3:7; Mat 12:34; Mat 23:33; Luk 3:7. Deissmann, Bib. St. p. 184.

καινόν. Not νέον as in Mar 2:22; it is not the newness opposed to maturity, but the newness opposed to what is obsolete, the newness of the new heaven, that is meant. Our Lord retains the common picture of the Kingdom as a festal scene in which there is a banquet; the picture suggests “love, joy, and peace,” which are chief among spiritual possessions. The picture is found in both O. and N.T. Cf. 2Es 2:8; Book of the Secrets of Enoch, viii.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

(25) Of the fruit of the vine.—Better, of the product. Note the difference between “the kingdom of God” here, and “the kingdom of My Father” in Mat_26:29.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And when they had sung an hymn,.... The Hallell, used at the passover:

they went out into the Mount of Olives; Christ, and eleven of his disciples; for Judas now separated from them, and went to the chief priests to acquaint them how things were, where Jesus was going, and where they might apprehend him; See Gill on Mat 26:30.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.

Ver. 25. I will drink no more] ουκετι ου μη, "I will not, not, not drink;" so Heb 13:5; "I will not, not, not forsake thee." Our Saviour here seemeth to allude to that grace cup (as they call it), after which they might not eat anything more till the day following.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

This vine represents the Synagogue, according to Isaias. The vine, or vineyard of the Lord of hosts is the house of Israel. Of this vine Christ drank for some time; and though many of the branches were become useless, there were yet many that still brought forth fruit. But Christ now going to his passion, declares that it would be no longer acceptable to him, since the figures were not to pass into reality. (Ven. Bede)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

I will no more, drink (ouketi ou mh piw) of the fruit of the vine, until that day when I drink it new in the kingdom of God. It is observable that our Lord here calls the wine "the fruit (gennhma) of the vine," after be has spoken of it as sacramentally his blood. Our Lord here refers to the time of the regeneration of all things, when the heavenly kingdom shall appear in the fullness of its glory; and when his disciples, who now feed upon him sacramentally and by faith, shall then eat at his table in his kingdom, and drink of the river of his pleasures for ever.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I will drink no more of the fruit of the vine, till I drink it new in the kingdom of God - That is, I shall drink no more before I die: the next wine I drink will not be earthly, but heavenly.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

25. γενήματος τοῦ ἀμπέλου—fruit of the vine.

γενήματος, instead of γεννήματος, Tisch. Treg. WH. א ABCEFHLMSU VWb X ΔΠ. The form γένημα is rare, not occurring outside of Biblical Greek, and γεννήματος becomes thus an obvious correction.

ἕως τῆς ἡμέρας ἐκείης ὅταν etc.—until that day when I drink it new in the kingdom of God. Luk 22:15-18 makes Jesus say this in general of the Passover meal at the beginning, before the institution of the sacrament. καινόν is not the word for new wine, for which νέον is used, but καινόν denotes a new kind of wine. In the making of all things new, the ἀνακαίνωσις, there is to be a new festal meeting and association of Christ and his disciples, a realization of these earthly feasts and symposia, which are brought to an end in this last supper. There is thus a note of sadness, a word of breaking up, closing these human associations, but a more solemn note of gladness, looking forward to the new spiritual associations and joys of the Messianic kingdom.

JESUS PREDICTS THE SCATTERING OF THE DISCIPLES, AND THE DENIAL OF HIM BY PETER

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

New. See on Mt 26:29.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.