semble. (Campbell.) We are not, however, obliged to suppose that all the wine thus made was drunk up at the feast. The surplus would be an equivalent for the maintenance of Jesus's diciples so many days. See Lampe in loc. Eisenschmid and Maas 4, 2. 8. avtλnoate, draw. Wetstein cites Anthol. 1, 30, 4. φαῦλος ἀνὴρ πίθος ἐστὶ τετρημένος, εἰς ὃν ἄπασας ἀντλῶν τὰς χάριτας εἰς κενὸν ἐξέχεας. συμπο 8. ἀντλήσατε — ἀρχιτρικλίνῳ. The word ἀρχιτρι Kaivos denotes him who directed a feast, who superintended all the regulations, both of meats and drinks, and who did not sit to table, but, as being a domestic, stood or went about giving orders to the waiters, and superintended the dishes, &c. of the banquet. He is called by Pollux 3, 41. тpañeros. The passage runs thus: ὁ δὲ πάντων τῶν περὶ τὴν ἐστίασιν ἐπιμελού μενος, τραπεζοποιός. Now since Jesus is said to have sent the waiters to the architriclinus, in order that he should taste the wine, it appears that he was a superintendant over the meats and drink, whose quality he doubtless ascertained by the taste.* Nor need the άρITIKλivos be confounded with the convivii præses, President, called by the Greeks ouμÃOσιάρχης, βασιλεὺς οι στρατηγὸς, Arbiter, Dictator, &c. of all which Wetstein gives examples. This latter was chosen by the guests out of their number, or was appointed by lot, and presided authoritatively over the guests assembled at the feast, gave the rules for drinking, &c.; to which there is an allusion in Sirach 34,(32,) 1. where see Drus. Grot. and Bretschneider. But the άpxTpikaivos is so described by John, that he evidently appears to have not sat down to table with the guests, but to have been a domestic merely presiding over the other servants. See Walch's Dissert. de Architriclino. (Kuin.) The above note is chiefly formed on the valuable matter to be found in Walch's Dissertation, which appears to contain the most complete and correct view of the subject * Thus some are of opinion that he is the same with the πрoyeuσ7ns, called by the Latins prægustator. any where to be found. Even before the time of Walch, however, the true import of ȧpxpKnivos had been pretty clearly seen by Lampe, whose observations I shall detail. "What was the office of the agxITPIKXivos has been variously disputed. Little has been decided, since the word is an araş λeyoμéva in the Scriptures, and does not in this exact form occur in the Classical writers. The most simple mode seems to be that of considering it as correspondent to the Tricliniarches among the Romans. So Petron. Sat. c. 22. Jam et Tricliniarches experrectus lucernis occidentibus oleum infuderat : et pueri detersis paulisper oculis redierant ad ministerium, where see the commentators. So in the Gloss. Vet. Tricliniarches diarógios. Juvencus, in his Hist. Evang. therefore rightly terms the Architriclinus summus minister head servant and Athen. L. 4. makes mention of an IOτάτης τῆς ὅλης διακονίας. 10. πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησι, places on the table the good wine. This custom is noticed by Plin. H. N. 14, 3. (cited by Wets.) convives alia, quam sibimet ipsis ministrat, aut procedente mensâ subjiciunt, and also Martial Ep. 1, 26. The reason why men who have drunk freely, more easily take up with bad wine, is stated by Cass. Tatrosophista cited by Lampe. The taste is doubtless blunted by satiety. Lampe observes that the ȧpxITρIKλívos supposed that the wine had been ready prepared. 10. καὶ ὅταν μεθυσθώσι. The word μεθύειν, in its physical sense, denotes saturate, or to be saturated with moisture, and, in a moral sense, to be satiated with liquor. Hence it does not necessarily involve the notion of drunkenness, and it is often used in the Sept. like the Hebrew word, to denote drinking freely, and the hilarity consequent upon it. So in Gen. 43, 31. it is said of Joseph's brethren èpedúoln * We use a similar metaphor when we speak of any one being drenched, which (by the way) is the same with drunk. So the Latin vino madere. σαν לשכרה ☛av μer' avτoû,* and Hagg. 1, 6. nw you shall drink, but not to satiety. See Is. 58, 11. Ps. 65, 10. In the Classical writers, it is usually taken of drunkenness; but not always. The commentators cite Philo de Agric. p. 209. 'Ekanóv ye TоixWY γε τοίχων ἐπιμελεῖσθαι, προσόδους ἐκλέγειν, ἑστιᾶσθαι, μεθεύειν. Theophr. Ch. Eth. 13. describing the man that times things ill: καὶ ὁρχησόμενος ἄψασθαι, ἑταίρου μηδέπω Meluovτos. I add Aristot. ap. Stob. Phys. T. 2, 312. where, among other things, the wise man is permitted to μεθυσθήσεσθαι κατὰ συμπεριφόρας, per occa sionem. Whether it has, in the Evangelist, the good or the bad sense, has by some been doubted. Be that as it may, it must be remembered that these are the words, not of Christ, but of the Architriclinus, and they imply no approbation, but merely advert to what was customary at nuptial feasts. It is not, however, said that at this feast the guests were inebriated, which, indeed, is by no means probable. For we cannot suppose that Christ would have continued with, much less worked a miracle, to provide more wine for those that had already drunk too much. In his holy and pure presence every thing would be done decently, and by his wisdom and authority the guests would be withheld from all excess and debauchery. To enάoow denotes the less (good), inferior wine, minus nobile vinum. 11. ταύτην ἐποίησε τὴν ἀρχὴν τῶν σημείων. Kypke compares a very similar passage of Isocr. Paneg. p. 69. ἀλλ ̓ ἀρχὴν μὲν ταύτην ἐποίησατο τῶν εὐεργεσίων τροφὴν τοῖς δεομένοις εὑρεῖν. 11. ταύτην ἐποίησε τ. ά. τῶν σημείων. Philost. in his Vit. Ap. 6, 10. (cited by Wetstein) impudently asserts that Apollonius could perform similar miracles : ῥᾴδιον ἦν αὐτῷ τὴν κασταλίαν οἰνοχοῆσαι, μεταBaλóvTi Tàs Tyàs. It seems, indeed, to have been βαλόντι τὰς πηγὰς. regarded as an especial mode of evincing miraculous * There is a very similar passage in Plut. Alex. 69. kai wapekáλei τὴν ἡμέραν ἐκείνην ἡδέως γενέσθαι, καὶ μεθυσθῆναι μετὰ τοῦ βασι λέως. power. So, among the Classical citations in Wetstein, the following are very apposite. Ovid. Met. 8, 679. Haustum cratera repleri sponte suâ, per seque vident succrescere vina. Photius. Bibl. 220. Bacchus fontis aquam convertit in vinum. See Aristot. Mirab. Auscult. p. 884. Pausan. Eliac. 2, 26. λέβητας δὲ ἀριθμὸν Γ. ἐς οἴκημα εἰσκομίσαντες οἱ ἱερεῖς κατατίθενται κενοὺς, παρόντων καὶ πολιτῶν καὶ ξένων, εἰ τύχοιεν ἐπιδημοῦντες, ἐς δέ τὴν ἐπιοῦσαν εὐρίσκουσιν οἴνου πεπλησμένας τὰς λέβητας - Λέγουσι δὲ καὶ ̓́Ανδριοι παρὰ ἔτος σφισὶν ἐς τοῦ Διονύσου τὴν ἑορτὴν ῥεῖν οἶνον αὐτόματον ἐκ τοῦ ἱεροῦ. Athen. p. 34. Α. Θεόπομπος ὁ χιος ἱστορεῖ ὅτι τῆς Ηλείας τόπος ἐστιν ἀπέχων ὀκτὼ σταδίους, ἐν ᾧ οἱ ἐγχώριοι κατακλείον τες τοῖς Διονυσίοις χαλκεῖς λέβητας τρεῖς κενοὺς, παρόντων τῶν ἐπιδημούντων ἀποσφραγίζονται· καὶ ὕστερον ἀνοίγοντες εὐρίσκουσιν οἴνου πεπληρωμένους. Antonin. Liberal. 10. ἐκ τῶν κελεόντων ἐῤῥη νέκταρ αὐτῷ καὶ γάλα· πρὸς δὲ τὰ σημεῖα τὰς κόρας ἔλαβε δεῖμα. 11. σημεῖον, miracle. On so very important a term it may be permitted to dilate; especially as some excellent matter has been brought together on this subject by the erudite and diligent Lampe. Σημείον is defined by Schleusner, in his Lex. a miracle, portent, or prodigy, a deed of immense and divine power, to which the very laws of nature must yield: and from the adjunct any thing proving the truth of any word or deed, "It corresponds (says Lampe) to the Heb. 78, and is often joined with τέρας, from which it differs* as the ne does from ; and as * The distinction between лs and no is this. ns indicates any effort quite contrary to received opinions, and therefore unexpected, which cannot be accounted for according to the laws and order of nature, which excites attention, and warns men of the presence, favour, &c. of the Deity, or evinces the superior excellence of any divine teacher: as, for instance, the miracles performed by Moses before Pharaoh, the healing of the sick, casting out devils. But no denotes a prodigy, something stupendous and beyond expectation; as, for instance, that of Moses causing water to gush from the rock, the standing still of the sun at the prayer of Joshua, and the restoring the dead to life. The Etym. Mag. lays down this the Sept. expresses N by apeîov, thus it does by répas, joining them in Deut 4. 34. 6, 22. 7, 19. 11, 3. 13, 1, 2. Ps. 135, 9. From which passages it appears that the word was appropriated to express those signs by which Jehovah, either mediately or immediately, by Moses and the Prophets, was pleased to establish the truth of revelation. Enpeiov, in its own nature, designates a thing, not only extraordinary and striking the senses, but also what is employed for the signifying and adumbrating any thing, though absent and future. Hence also prognostics, Matth. 16, 3. and types, Matth. 12. 39. Luke 9, 29. Also sacramenta (as in Matth. of circumcision, Rom. 4, 9.) are so expressed in the N. T. Most aptly, therefore, is this word used of the miracles, as well of the Prophets and Apostles, as of Christ himself, to indicate that they were done not only in a most wonderful manner, but at the same time were so ordered and directed by the wise counsel of God, that they were withal the marks and characters of the Messiah, and seals of his heavenly doctrine, and types of the ways of God to man. (Lampe.) On this important sub distinction. "Prodigium dicitur quicunque effectus præternaturalis, signum vero quicquid contra communem consuetudinem accidit. By PRODIGY is meant any preternatural effect; but by SIGN any thing that happens contrary to the ordinary course of things. Since, however, this use frequently varies, and both words are employed to express miracles of the same kind, we should (I think) make the distinction consist not in the different classes, but the different qualities of miracles. For signs and prodigies may both be termed miracles, inasmuch as the former reveal something that is hidden or future; and the latter evince something extraordinary, and calculated to excite amazement. Hence it follows that the notion of signs is more extensive than that of prodigies. All prodigies are signs, as being sent by the Deity for the purpose of revealing what is hidden. But all signs are not prodigies; because even things which are consistent with the ordinary course of nature, are employed to reveal heavenly things. The same distinction may be made between onμeia and répara: and therefore when Christ's miracles are constantly called σημεῖα, though they might very well be termed τέρατα, the force of these words may be easily discerned. For that reason, Basil, M. C. 7, Jesaia, is right, when he remarks: 'Eori onμetor, πρᾶγμα φανερὸν, κεκρυμμένου τίνος καὶ ἀφάνους ἐν ἑαυτῷ τὴν δήλωσιν ἔχων. |