Amen is frequent in the O. Test.: but there it is always (except in one passage) either precatory, or imprecating punishment on transgression, as the case is. In the LXX, yévoiro, or yévoiro ourws, Deut. xxvii. 1 Kings i. 36. "So be it." In strictness the word imports truth; as Isa. lxv. 16. " by the God

," i. e. the God of truth. Christ, in the N. Test. uses it affirmatively. Compare Mark xii. 43. with Luke xxi. 3. Being also called in the Rev. iii. 14. "Amen;" not only as the faithful witness, 2 Cor. i. 20. but as truth itself. When, as in St. John's Gospel, he repeats it, probably it implies, "This is truth; and I also am the truth, who declare it." See Lightfoot, Har. Ev.

V. 51.-heaven open, and the angels] open to receive me at my ascension, Acts i. 9, 10. Hammond. Or; the ministry of angels manifested in his miracles; as implied Matt. viii. 8. He alludes to Jacob's dream, Gen. xxviii. 12. where the ministry of angels was also signified. Le Clerc.

V. 51.-angels of God ascending and descending] as in the dream or vision of Jacob. Thus are the types of the O. Test. fulfilled in the New. The same ministry of angels will be manifest to the true believer in the passion and resurrection, and, particularly when the heavens opened, in the ascension of Christ. Or, figuratively; anaρre being rather "from this time" and thus Syr. et Vulg. their ministry will appear in his powerful works and miracles, even from this time. Lightfoot, Har. Ev. So Whitby. Yet ar apr may be "hereafter," and extend, as απ' ἄρτι Matt. xxvi. 64. even to the glorious appearance of angels at the day of judgment. Doddridge.

CHAP. II.

V. 1.—And the third day] See note on i. 43. the third day from Simon's coming to Christ; Grotius, Whitby: or, from Christ's arriving in Galilee; Macknight: rather from the testimony of the Baptist, i. 35. See Epiphan. κατὰ τῶν avonrwv. Beza. Lightfoot, Har. Ev. in his notes on i. 38. et ad loc. in the Hor. Hebr.-Lightfoot has a conjecture, supposing a day to intervene on which Andrew abode with Christ, ver. 35. that it was the sabbath. He shows also that the Jewish nuptials were celebrated on the fourth day of the week, or Wednesday. Chetubboth, cap. i. hal. 1. Then Christ went into Galilee on the first day of the week, or our Sunday, ver. 43. and the third day from that period would be the marriage. This agrees with Macknight; but is not consistent with his own opinion in the Har. Ev.

V. 1.-Cana of Galilee;] Modern travellers, as Maundrel, speak of Cana as north-west of Nazareth; he passing in view of it on the road to Sepharia, and thence to Acra, or Ptolemais. So Calmet, voc. Cana, it is said to be six miles from Sephoris, between that place and Nazareth. Here it is usually placed in the maps in the tribe of Zabulon. What is certain is, that this Cana was about a day's journey from Capernaum, John iv. 46, 52, 53. and that Josephus, going from Cana in Galilee, probably the same, with troops to Tiberias, marched all night, and arrived

early in the morning. Jos. de Vitâ suâ. Whether it be the town mentioned in Josh. xix. 28. and in the south part of the adjoining tribe of Asher in Galilee (so Lightfoot.), the other Cana, in Josh. xvi. 8. if not only a brook or torrent, being in the tribe of Ephraim in Samaria; or whether there were two Canas in Galilee, and this the less, nearer Capernaum, as Whitby Geogr. Tabl.-is doubtful. The supposition of Jerom, de loc. Hebraicis, that the Cana in Josh. xix. 28. was near Sidon, has no ground in Scripture, the text only saying that the tribe of Asser extended in that direction. Lightfoot. So Calmet.

V. 1.-the mother of Jesus] Probably a widow, Joseph (who is never mentioned) being dead; Grotius hence she is recommended to the care of John at the crucifixion; Lightfoot, Har. Ev. It is conjectured, that Mary, her sister, the wife of Cleophas, John xix. 25. the mother of James and Joses, Matt. xxvii. 56. who were the sons of Alpheus, Mark iii, 18.-therefore Alpheus is Cleophas-that this Mary lived with her family at Cana; for Simon, supposed to be called the Canaanite from this place, Matt. x. 4. was one of the children of Alpheus, Mark iii. 18. vi. 3. Lightfoot, Har. Ev. See note on Matt. x. 4.

supra.

ὑστερήσαντος.

V. 3.-they wanted wine] voreρnoavros. This tense implies the wine not only failing (so Grotius.), but exhausted; as Matt. xxvi. 26, 27, 30. where it is plain the action is past. Lightfoot, Har. Ev.

V. 4.-what have I to do with thee?] Ti suoi kai ooí; This is a form of speech used in repressing any request or intended action, (as a, let alone, Mark i. 24.) So 2 Sam. xix. 22. Matt. viii. 29. Mark v. 7.

Luke viii. 28. Judg. xi. 12. 2 Chron. xxxv. 21. 1 Esdr. i. 26. 1 Kings xvii. 18. 2 Kings iii. 13. (Whitby.) In Sam. it also shows a dislike to the proposal. Here it signifies Christ's disapprobation of the proposal of Mary. This dislike plainly was not a refusal to perform the miracle, or that his time of working miracles was not yet come; but was shown, because it was not yet his time to work his miracles so openly and publicly as Mary seemed to believe, and his kindred afterwards demand, vii. 4.

This Christ frequently provides against. See note on Matt. viii. 4. The result is, that it was privately wrought. The ruler or manager of the feast knew it not; and no farther public notice is taken of it, except that it is mentioned as a beginning of the signs, ver. 11. by which by degrees he made himself known to the world, and manifested his glory. He here showed his power, in this instance, not to the public, but to his disciples; and they, as it is added, believed on him. Hammond. This explanation is somewhat conjectural, and does not sufficiently agree with this miracle's showing forth his glory. His hour was not yet fully come, of manifesting his glory by miracles, which was probably at Jerusalem, ver. 23. at the approaching passover: it was necessarily consequent, and not prior, to his public doctrine. Yet he wrought this miracle, as he foresaw it would have the due effect in drawing to him, and confirming, the disciples. Mary, from many signs of the angels before and at his birth, of his baptism, and of his speech, that the heavens should soon open, and angels minister to him-doubted not his power of working it. Lightfoot, Har. Ev. Grotius. This is much more reasonable than to suppose that she had seen prior miracles privately wrought to no real end of his mission, as Le Clerc imagines :

early in the morning. Jos. de Vitâ suâ. Whether it be the town mentioned in Josh. xix. 28. and in the south part of the adjoining tribe of Asher in Galilee (so Lightfoot.), the other Cana, in Josh. xvi. 8. if not only a brook or torrent, being in the tribe of Ephraim in Samaria; or whether there were two Canas in Galilee, and this the less, nearer Capernaum, as Whitby Geogr. Tabl.-is doubtful. The supposition of Jerom, de loc. Hebraicis, that the Cana in Josh. xix. 28. was near Sidon, has no ground in Scripture, the text only saying that the tribe of Asser extended in that direction. Lightfoot. So Calmet.

V. 1.-the mother of Jesus] Probably a widow, Joseph (who is never mentioned) being dead; Grotius hence she is recommended to the care of John at the crucifixion; Lightfoot, Har. Ev. It is conjectured, that Mary, her sister, the wife of Cleophas, John xix. 25. the mother of James and Joses, Matt. xxvii. 56. who were the sons of Alpheus, Mark iii. 18.-therefore Alpheus is Cleophas-that this Mary lived with her family at Cana; for Simon, supposed to be called the Canaanite from this place, Matt. x. 4. was one of the children of Alpheus, Mark iii. 18. vi. 3. Lightfoot, Har. Ev. See note on Matt. x. 4. supra.

ὑστερήσαντος.

V. 3.-they wanted wine] vorephoаvros. This tense implies the wine not only failing (so Grotius.), but exhausted; as Matt. xxvi. 26, 27, 30. where it is plain the action is past. Lightfoot, Har. Ev.

V. 4.-what have I to do with thee?] Ti suoi kai ooí; This is a form of speech used in repressing any request or intended action, (as a, let alone, Mark i. 24.) So 2 Sam. xix. 22. Matt. viii. 29. Mark v. 7.