text:
Де́від Бо́рдвелл (, 23 липня 1947) — американський теоретик та історик кіно. Автор більш ніж п'ятнадцяти книг, серед яких найвідомішими є Наррація у художньому фільмі (1985), Озу та поетика кіно (1988), Створюючи значення (1989) та Історія стилю у кіно (1997).

Кар'єра
Бордвелл отримав диплом бакалавра в Університеті штату Нью-Йорк в Олбані у 1969 році та магістерський — в Університеті штату Айови (1972), де два роки потому захистив кандидатську дисертацію. Знаходився під впливом ранніх теоретиків кіно, зокрема Ноеля Бьорча, та історика мистецтв Ернста Ґомбріха. Книги Бордвелла присвячені класичній теорії кіно, історії мистецтва кіно, класичному та сучасною голлівудському кіно, та стилістиці азійського кіно. Бордвел працює на засадах когнітивістської теорії кіно (Нарація в художньому фільмі була однією з його перших робіт на цю тему), звертаючись до питань історичної поетики, стилістики кіно та критики сучасної теорії кіно (Створюючи значення та Пост-Теорія були основними працями на цю тему).

Разом зі своєю дружиною, Крістін Томпсон, Бордвелл підготував підручники «Мистецтво кіно» (1979) та «Історія кіно» (1994), а разом із філософом Ноелєм Керроллом, який займається естетичною теорією, відредагував антологію «Пост-теорія: реконструюючи дослідження кіно» (1989), в якій проблематизовано стан сучасної теорії кіно. Найґрунтовнішою працею Бордвелла є «Класичне голлівудське кіно: стиль фільмів та спосіб їх виробництва до початку 1960-х» (1985), яка була написана ним у співавторстві з Крістін Томпсон та Джанет Стейгер.

Декілька його найвпливовіших статей на теми теорії, наративу та стилю були зібрані у книзі «Поетика кіно» (2007), назва якої відсилає до антології з російської формалістської теорії кіно, яка була видана під редакцією Бориса Ейхенбаума у 1927 році.

Майже всю свою кар'єру Бордвелл працював в Університеті Вісконсін-Медісон, де він тепер є заслуженим професором кіно на факультеті комунікативних мистецтв. Разом із Томпсон він веде блог «Спостереження над мистецтвом кіно».

Неоформалізм
Методологічний підхід Бордвелла називають неоформалістським, хоча на цю тему здебільшого пише Крістін Томпсон. Неоформалізм — це підхід до аналізу кіно, заснований на спостереженні, що був сформульований російськими формалістами, які звернули увагу на відмінність між перцептуальними та семіотичними властивостями фільму та на те, що теоретики кіно зазвичай переоцінювали роль текстуальних кодів у розгляді базових елементів дієгезису. В багатьох свої працях Бордвелл аналізує когнітивні процеси глядача кіно, які відбуваються під час сприйняття не-текстуальних естетичних форм фільму. Цей аналіз означає і розуміння того, яким чином фільм керує нашою увагою, скерованою на очевидну наративну інформацію, та яким чином фільми беруть участь у процесі «відчуження» () (формалістський термін, який дозволяє говорити про те, яким чином мистецтво показує нам знайомі об'єкти та концепти таким чином, що ми відчуваємо їх як нові).

Неоформалісти відмовляються від багатьох методологій, апропрійованих іншими школами досліджень кіно, зокрема герменевтичних інтерпретативних підходів, до яких Бордвелл відносить лаканівський психоаналіз та певні варіації постструктуралізму. Серед теоретиків кіно, які вдало застосували психоаналітичні терміни та концепти у практиці симптоматичного прочитання фільмів, Бордвелл називає поета-сюрреаліста Паркера Тайлера, праці якого залишаються порівняно невідомими через успіх «теорії авторів» у викладі Ендрю Сарріса. У книзі «Пост-Теорія: реконструюючи дослідження кіно» Бордвелл виступає проти «Великих Теорій», які використовують фільми для того, щоб підтвердити легітимність вже встановлених теоретичних меж, а не намагаються показати, яким чином вони насправді функціонують. Бордвелл та Керрол вигадали термін «SLAB-теорія», для того щоб позначити теорії, в яких використовуються ідеї Фердинанда де Сосюра, Жака Лакана, Луї Альтюсера та Ролана Барта.

Багато філософів, зокрема Славой Жижек, з яким Бордвелл неодноразово вступав у полеміку, критикують неоформалізм за те, що він недооцінює роль культури та ідеології у формуванні фільмічного тексту, аналіз яких має проблематизувати цінності тих суспільств, у яких виробляються фільми.

Бібліографія
 Bordwell, David. Filmguide to La passion de Jeanne d'Arc. — Bloomington, Indiana University Press, 1973. — vii, 83 p. — ISBN 0253393027.
 Bordwell, David. Film art : an introduction / David Bordwell, Kristin Thompson. — Reading, Mass. : Addison-Wesley Pub. Co., 1979. — xi, 339 p. — ISBN 0201005662.
 Bordwell, David. French impressionist cinema : film culture, film theory, and film style / David Bordwell. — New York : Arno Press, 1980, 1974. — 309 p. — ISBN 0405129025.
 Bordwell, David. The films of Carl-Theodor Dreyer / David Bordwell. — Berkeley : University of California Press, 1981. — 251 p. — ISBN 0520039874.
 Bordwell, David. The classical Hollywood cinema : film style & mode of production to 1960 / David Bordwell, Janet Staiger, and Kristin Thompson. — New York : Columbia University Press, 1985. — xv, 506 p., [128] p. — ISBN 0231060548.
 Bordwell, David. Narration in the fiction film / David Bordwell. — Madison, Wis. : University of Wisconsin Press, 1985. — xiv, 370 p. — ISBN 0299101703.
 Bordwell, David. Ozu and the poetics of cinema / David Bordwell. — London : BFI Pub. ; Princeton, N.J. : Princeton University Press, 1988. — x, 406 p. — ISBN 0691055165.
 Bordwell, David. Making meaning : inference and rhetoric in the interpretation of cinema / David Bordwell. — Cambridge, Mass. : Harvard University Press, 1989. — xvi, 334 p. — ISBN 0674543351.
 Bordwell, David. The cinema of Eisenstein / David Bordwell. — Cambridge, Mass. : Harvard University Press, 1993. — xv, 316 p. — ISBN 0674131371.
 Thompson, Kristin. Film history : an introduction / Kristin Thompson, David Bordwell. — Boston : McGraw-Hill, 2003. — xx, 788 p. — ISBN 0070384290.

Примітки

Теоретики кіно


text:
Q: Detecting URLs among Paths How to detect if it is a Web URL or a path?
in NSUrl Apple reference page has written, it accept a URL if it is based on standard, but any kind of string it accept as a URL, like this code:
NSURL *url=[NSURL URLWithString:@"/book.xml"];

    NSLog(@"%@",url);

This is not a web URL but it hold it and also return it as its value.
I have tried this function, it works but not for all the URLs!
-(BOOL) urlIsValiad: (NSString *) url {

    NSString *regex = @"((?:http|https)://(?:www\\.)?[\\w\\d\\-_]+\\.\\w{2,3}/?(?:[\\w\\d\\-./_]+)?)";

    NSPredicate *regextest = [NSPredicate predicateWithFormat:@"SELF MATCHES %@", regex];

    if ([regextest evaluateWithObject: url] == YES) {
        NSLog(@"It is a valid URL!");
    } else {
        NSLog(@"It is not valid URL!");
    }

    return [regextest evaluateWithObject:url];

}

My concern is detecting URLs among other paths!

A: you want to look at data detectors:
https://developer.apple.com/library/IOs/#documentation/Foundation/Reference/NSDataDetector_Class/Reference/Reference.html

A: How about NSDataDetector:
NSString *string = @"This is a sample of a http://abc.com/efg.php?EFAei687e3EsA sentence with a URL within it.";
NSDataDetector *linkDetector = [NSDataDetector dataDetectorWithTypes:NSTextCheckingTypeLink error:nil];
NSArray *matches = [linkDetector matchesInString:string options:0 range:NSMakeRange(0, [string length])];

for (NSTextCheckingResult *match in matches)
{
  if ([match resultType] == NSTextCheckingTypeLink)
  {
    NSURL *url = [match URL];
    NSLog(@"found URL: %@", url);
  }
}

This way you don't have to rely on an unreliable regular expression, and as Apple upgrades their link detection code, you get those improvements for free.

redpajama_set_name: RedPajamaStackExchange


text:
Tagged: The Drifters
1950s, R&B
First recorded and released by The Colts (R&B #11 1955).
Other hit version by The Drifters (R&B #1 1955).
From the wiki: "'Adorable' was written by Buck Ram, best known as the manager of, the producer and prolific songwriter for, and the guiding force behind the Platters ('Only You', 'The Great Pretender'). But, in 1955, the Colts had also caught the attention of Ram who then signed the group and got them a deal with an indie record label, Mambo Records. Ram used the group to do a recording session for a song he wrote called 'Adorable'.
First recorded by The Drifters (1963, released 1996).
Hit version by Jay & the Americans (US #25 1963).
From Songfacts:
"Written by the brilliant Brill Building songwriting teams of Jerry Leiber & Mike Stoller ('Hound Dog', 1953; 'Stand By Me', 1961; 'On Broadway', 1963) and Barry Mann & Cynthia Weil ('On Broadway', 1963; 'You've Lost That Lovin' Feelin" 1964; 'We Gotta Get Out of This Place', 1965; 'Never Gonna Let You Go', 1982), 'Only in America' was first written for and recorded by The Drifters.
"It was written at a time before the Civil Rights Act of 1964 had become the law of the land, and the original lyrics when first submitted reflected the racism that existed at the time in the US:
First recorded by The Drifters (R&B #10 1956).
Other hit versions by Dion (US #2/R&B #5 1963), Billy "Crash" Craddock (US #33/MOR #23/C&W #1 1974).
Also recorded by The Beach Boys (1965, released 1993), Donald Fagen (1982).
From the wiki: "'Ruby Baby' was written by the hit songwriting team of Jerry Leiber and Mike Stoller ('Hound Dog', 'On Broadway'). It was first recorded by the Drifters, who scored an R&B hit with the song in 1956. Dion covered 'Ruby Baby' in 1963, scoring a Top-5 hit. In 1974, Billy 'Crash' Craddock topped the US Country chart with his cover version.
"The Beach Boys recorded 'Ruby Baby' during sessions for their 1965 album Beach Boys' Party!, but the recording remained unreleased until the band's 1993 box set Good Vibrations: Thirty Years of The Beach Boys. Steely Dan's Donald Fagen covered 'Ruby Baby' for his 1982 solo album, Nightfly."
First recorded by The Drifters (US #16 1960).
Other hit version by Jay & The Americans (US #6 1968).
From the wiki: "'This Magic Moment' was composed by lyricist Doc Pomus and pianist Mort Shuman, one of their best-known songs, and was first recorded in 1960 by Ben E. King and The Drifters. In 1969, 'This Magic Moment' was covered by Jay and the Americans and reached the Top 10 on the Billboard Hot 100."
Up on the Roof
First recorded (as a demo) by Little Eva (1962).
Hit versions by The Drifters (US #5/R&B #4 1963), Kenny Lynch (UK #10 1962), Julie Grant (UK #33 1963), The Cryan' Shames (US #85 1968), Laura Nyro (US #92 1970), James Taylor (US #28 1980), Robson & Jerome (UK #1 1995).
Also recorded by Carole King (1970).
From the wiki: "'Up on the Roof' is a song written by Gerry Goffin and Carole King, first recorded as a demo in 1962 by Little Eva – their 14-year old babysitter whose singing career Goffin and King had helped launched with 'The Loco-Motion' and who the songwriting pair often used for demos. The song was then recorded and commercially released first by The Drifters in July 1962, becoming a major hit in early 1963, peaking at #5 the week of February 9 on the Billboard Hot 100 and #4 on the US R&B Singles chart.
"In the UK the Drifters' version of 'Up on the Roof' failed to reach the Top 50, being trumped by two local cover versions, sung by, respectively, Julie Grant and Kenny Lynch ('Mountain of Love').
"The Kenny Lynch version, which largely replicated the Drifters' original, was the more successful, reaching #10 UK. The Julie Grant version, which reached #33 UK, was reinvented as a Merseybeat number. Its producer, Tony Hatch, would later be inspired to write Petula Clark's iconic hit 'Downtown', which itself was originally envisioned as being in the style of the Drifters, with whom Hatch had hoped to place it.
Originally recorded by The Cookies (1962).
Also recorded (and released first) by The Crystals (1962).
Hit versions by The Drifters (US #9/R&B #7 1963) and George Benson (US #7/R&B #2 1978).
From the wiki: "Cynthia Weil and Barry Mann were based at Aldon Music, in NYC, and the song as written by Mann-Weil was originally recorded by The Cookies (although The Crystals' version beat them to release) and featured an upbeat lyric in which the protagonist is still on her way to Broadway and sings 'I got to get there soon, or I'll just die.'
"For the Crystals' recording, Phil Spector created his soon-to-be trademark cocktail of pizzicato strings, mandolins and castanets. His 'Wall of Sound' was inspired by, and reflects, the 'neon lights of Broadway', and might not even exist without Spector's 'On Broadway' arrangement.

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: Khatri product of matrices using np.tensordot I'm trying to decompose a Tensor (m, n, o) into matrices A(m, r), B (n, r) and C (k, r). This is known as PARAFAC decomposition. Tensorly already does this kind of a decomposition.
An important step is to multiply A, B, and C to get a tensor of shape (m, n, o).
Tensorly does this as follows:
def kt_to_tensor(A, B, C):
    factors = [A, B, C]
    for r in range(factors[0].shape[1]):
        vecs = np.ix_(*[u[:, r] for u in factors])
        if r:
            res += reduce(np.multiply, vecs)
        else:
            res = reduce(np.multiply, vecs)
    return res

However, the package I'm using (Autograd) does not support np.ix_ operations. I thus wrote a simpler definition as follows:
def new_kt_to_tensor(A, B, C):
    m, n, o = A.shape[0], B.shape[0], C.shape[0]
    out = np.zeros((m, n, o))
    k_max = A.shape[1]
    for alpha in range(0, m):
        for beta in range(0, n):
            for delta in range(0, o):
                for k in range(0, k_max):
                    out[alpha, beta, delta]=out[alpha, beta, delta]+ A[alpha, k]*B[beta, k]*C[delta, k]
    return out

However, it turns out that this implementation also has some aspects that autograd does not support. However, autograd does support np.tensordot.
I was wondering how to use np.tensordot to obtain this multiplication. I think that Tensorflow's tf.tensordot would also have a similar functionality.
Intended solution should be something like:
def tensordot_multplication(A, B, C):
    """
    use np.tensordot
    """

A: Don't think np.tensordot would help you here, as it needs to spread-out the axes that don't participate in sum-reductions, as we have the alignment requirement of keeping the last axis aligned between the three inputs while performing multiplication. Thus, with tensordot, you would need extra processing and have more memory requirements there.
I would suggest two methods - One with broadcasting and another with np.einsum.
Approach #1 : With broadcasting -
(A[:,None,None,:]*B[:,None,:]*C).sum(-1)

Explanation :

*

*Extend A to 4D, by introducing new axes at axis=(1,2) with None/np.newaxis.

*Similarly extend B to 3D, by introducing new axis at axis=(1).

*Keep C as it is and perform elementwise multiplications resulting in a 4D array.

*Finally, the sum-reduction comes in along the last axis of the 4D array.
Schematically put -
A        : m        r
B        :    n     r
C        :       k  r

=> A*B*C : m  n  k  r
=> out   : m  n  k    # (sum-reduction along last axis)

Approach #2 : With np.einsum -
np.einsum('il,jl,kl->ijk',A,B,C)

The idea is the same here as with the previous broadcasting one, but with string notations helping us out in conveying the axes info in a more concise manner.
Broadcasting is surely available on tensorflow as it has tools to expand dimensions, whereas np.einsum is probably not.

A: The code you refer to isn't actually how TensorLy implements it but simply an alternative implementation given in the doc.
The actual code used in TensorLy is:
def kruskal_to_tensor(factors):
    shape = [factor.shape[0] for factor in factors]
    full_tensor = np.dot(factors[0], khatri_rao(factors[1:]).T)
    return fold(full_tensor, 0, shape)

where the khatri_rao is implemented using numpy.einsum in a way that generalizes what Divakar suggested.


Are you in a situation where you want to take a break but don't want to worry about fitting your schedule around restaurant hours and public events? If so, a self-catering holiday might be right for you. Self-catering holidays are just like regular holidays, but they provide facilities that allow guests to prepare their own meals. This can be very cost effective, and can provide just the right level of independence during a break.
Renting a cottage and catering for yourself is a very cost-effective way to spend your holiday. With some good planning, you can prepare a meal that is the culinary equivalent of what you would get at a restaurant, but for half the price. This way you don't have to worry about making reservations, paying gratuities, and staying within your meal budget. Eating out can be extremely expensive, and making your own meals relieves some of that financial burden.
While most restaurants do their best to cater to the individual dietary needs and preferences of their customers, it is often impossible to get things exactly right. By cooking for yourself, you will be able to control exactly what goes into your meals. If you have a particular allergy, you know to avoid anything that might have that allergen in it. If you want to eat gluten free or use food with a lower fat content, you can. You can make any recipe substitutions you wish, because you are the one in complete control of your diet.
It is common knowledge that restaurants and resorts don't always provide cuisine that is truly authentic to their area. Instead, they put together meals that target the expectations of their guests. By creating your own meals, you will get a chance to shop for your own ingredients and sample truly authentic food for the area you are in. This can give you some unique experiences and a better appreciation of the local culture.
Holidays are a lot of fun, but getting away from it all can still involve a great deal of stress. When you have a lot of things you want to see and do during your time away, you can start to feel the pinch of stress, even when you're supposed to be relaxing. Self-catering holidays provide the chance to take some time away from your hectic schedule and spend the night inside. Cooking for yourself is a good way to focus your mind and reduce tension. By taking a little extra time to slow down and enjoy your meal preparations, you will find yourself getting much more out of your holiday.


text:
What does COP26 mean for Africa?
by Africa Oxford Initiative
Fri, 3 December 2021
This event will explore what the COP26 means for Africa.
The speakers for this insaka are:
Dr Jessica Omukuti
Jessica is a Research Fellow on Inclusive Net Zero, working with the Institute for Science, Innovation and Society (InSIS) at the University of Oxford. Jessica leads ONZ's research on how net zero can be more inclusive for the Global South.
Jessica's talk will provide a brief reflection on the implications of the COP26 outcomes for Africa, particularly from a net zero and climate finance lens and whether COP27 offers Africa a chance to have their interest fully addressed.
Dr Friederike Otto
Friederike (Fredi) is a physicist by training and obtained her doctorate from the Free University Berlin in philosophy of science in 2011. After 10 years at the University of Oxford she joined the Grantham Institute at Imperial College London in October 2021 as a Senior Lecturer in Climate Science.
Her main research interest is on understanding whether and to what extent extreme weather events such as droughts, heat waves and storms, are made more likely or intense due to climate change.
Fredi is a lead author on the chapter of extreme weather events in the Intergovernmental Panel on Climate Change (IPCC) Sixth Assessment Report (AR6) on the physical science basis published in August 2021 and a member of the core writing team for the IPCC Synthesis Report of the AR6 - the document that will integrate all the IPCC reports in the current assessment cycle.
Fredi is the co-founder and lead of World Weather Attribution (WWA), an international effort to analyse and communicate the possible influence of climate change on extreme weather events. Through rapid attribution studies, which provide timely scientific evidence showing the extent to which climate change influenced a given event, WWA has helped to change the global conversation around climate change, influencing adaptation strategies and paving the way for new sustainability litigation. In 2021 Fredi was recognised for her co-founding of WWA on the TIME100 list as one of the world's most influential individuals, according to the renowned TIME magazine.
Fredi's research explores whether and to what extent extreme weather events such as droughts, heat waves and storms are made more likely or intense due to climate change. As well their effects on food security and mobility.
Online Family & Education Seminars
#cop26
#climate_change
Organiser Africa Oxford Initiative
Organiser of What does COP26 mean for Africa?
The Africa Oxford Initiative (AfOx) facilitates equitable and sustainable partnerships between The University of Oxford and African institutions, and ensures that Africa remains a strategic priority for The University.
Mon, 31 Jan 12:00 pm
Canada's COP26 Health Programme Commitment - What's Next?
Global Climate Politics After COP26
After COP26 - the fight for a socialist Green New Deal
#Government #Seminar
What next after COP26: Time to deliver a Fair and Inclusive Transition
San Antonio is a "Compassionate City"? What does this mean?
Wed, 2 Feb 6:00 pm
Protecting Refugees: What does it all mean?
New Year Gathering and Conversation: What happened at COP26?
#Business #Party
Thu, 27 Jan 12:00 pm
Post - COP26 Webinar - From talks to actions
New Date! After COP26: Implications for University of Leicester
What's next after COP 26? How do we achieve climate justice for women?


It was a wet summer in New Hampshire. We've had torrential downpours, flooding, high humidity, and a good stretch of sweltering 90°+ weather. For a while there in July, life was made miserable by weather conditions.
I can't help but think the summer weather conditions took a toll on flora, too. Several plants around this yard are showing signs of fungus and predation from pests. Most are easy to identify but I was stumped by two conditions. From an online search I identified the first pest, the Pine Bark Adelgid (Pineus strobi), that prefers to feed on the bark of white pines (Pinus strobus). Two mature white pines in the yard look whitewashed, the white protection created by females to protect eggs. Chemical measures to protect the health of a mature tree is seldom required but the insect can be combated with dormant oil sprays, insecticidal soaps as well as insecticides. Since I rarely use insecticides to prevent harm to beneficial insects, I may treat with dormant oils or insecticidal soaps in early spring…. or I'll just ignore it.
The second mystery pest required contacting Eric Day, an entomologist with Virginia Tech who taught my Virginia master gardener classes. I knew it was a scale of some sort on the lilac which one? Eric narrowed it down. He ID-ed it as White Peach Scale (Pseudaulacaspis pentagona), a more serious infestation as it removes the sap from the host plant. Eric suggested I contact local extension experts to see how to handle this pest in New Hampshire. Treatment may be different in the south.
After zooming in on a photo of these tiny grains of white, there in the midst of the pests is another pest. A small purple scale eater, too tiny to be noticed with the naked eye, was moving about dining on scale creatures. It was obviously the larva stage of another insect.
Today we decided to head toward the coast to hit a couple of fall family events. Our first stop was the 5th Annual Hampton Falls Craft Festival just a hop-skip down the road from Exeter. Fall was in the air as booth after booth featured Halloween or pumpkin themed crafts in addition to a variety of other artistry such as hand blown glass, original watercolors, photography, soaps, basketry, and, mmmmm… fudge!
We had a fun time enjoying the food, the music, the incredible art but I was most excited to have my first ever taste of a popular Italian desert…. a cannoli. "The Original Canoli Girl From The North End" of Boston began making cannolis with her Nonni when she was 6 years old. She surprised her grandmother with a homemade sign for her business…with cannoli spelled wrong. She said her Nonni loved it and the spelling stuck.
Very well-known, she has taken up where her grandmother left off and takes her business on the road selling these popular sweets. I give my original and authentic cannoli an A+. Want a bite?
On our way back to Exeter, we stopped at our second festival at Applecrest Farm Orchards where folks were there for apples, pumpkins and atmosphere. U-Pick or buy apples by the bushel, pick out a pumpkin in the fields or already lined up, plain or painted. There was also food on the grill, fresh ice cream, mums of all colors and, of course, lots of vegetables inside. We walked away with tomatoes and a smile.
Trains, Planes and Automobiles… lots of Automobiles!
The weekend began on a perfect note. Sunshine, warm temperatures, great for a cookout or a day at the beach. There was a little sprinkle here or there on Sunday, but today, Labor Day, it rained. Heavy rain, light rain, gushers, pools and puddles all day long. I rolled up the hoses, put them away, and we decided to take a little road trip into Maine.
The nation's last big travel holiday of the summer was coming to a close but what do vacationers do on their last morning when it pours? They cut vacations short and head for home. All of them, I think, were on the road. Cars with bikes, cars pulling trailers, cars toting canoes and kayaks on top, campers, and trucks were all heading south. For once in my life we were going the right way on Labor Day.
The northbound side of I-95 was practically empty. Not so for those poor folks heading south. As far as the eye could see for many miles, it was stop and go traffic.
Travel in New England was expected to top the national average, the heaviest traffic in the last 5 years. A scary prediction from the U.S. Travel Association forecasts Labor Day-like traffic will become commonplace on highways in the United States, adversely affecting the economy and our way of life. Sixteen key interstate corridors across the U.S. were studied and from the information I gathered, the area closest to us (Hartford to Boston I-84) will not suffer daily bumper to bumper traffic until 2041. Whew! Let's hope we use the time to find solutions.


Samson, Alabama is the 7,821st largest city in the United States as of 2017.
Samson, Alabama is a city.
Samson, Alabama is currently 16.1% smaller than it was in 1990, the year of its peak recorded population.
Samson, Alabama's growth is below average. 69% of similarly sized cities are growing faster since 2000.


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Welcome to Susanne Marie Photography. I'm a wedding, lifestyle, product, and music photographer based in beautiful Victoria, BC, Canada.
Living on Vancouver Island provides me access to some of the most beautiful places and amazing clients. People often ask me what my preferred style of photography is and to be honest, I love it all. There's nothing quite like the excitement of an engagement shoot, the layered emotions of a wedding day, or the or the raw talent of musicians and local artists. As your photographer, I will follow my heart and chase the light to capture those magical, fleeting moments that come together to make it all happen.


text:
Workers in Struggle
Work rights
Community Activism
Fightback News
Oppression & Liberation
Immigration & Open Borders
Revolutionary History
New Zealand state's oppressive international role shown in Cook Islands
August 7, 2011 by Byron
Heleyni Pratley, Workers Party, Wellington branch
In 1901 administration of the Cook Islands was handed over to New Zealand from the British with some conditions. One was that there would be no sale of land to New Zealand, with the British saying they were dissatisfied with the New Zealand government's handling of Maori land. This meant that all Cook Islanders, including those living abroad, had land rights and native land in the Cook Islands which could not be bought or sold, except to the government for public purposes. In 1902 New Zealand set up a Land Court with the aim being to increase the commercial productivity of the land and to lease it to Europeans.
The New Zealand government believed that the native population was 'dying out' and it wanted Europeans to farm tropical produce for export to New Zealand. So the authorities leased land to Europeans while leaving ownership in the hands of Cook Islanders who would – according to their thought at the time – eventually disappear.
There are now approximately 130,000 Cook Islanders, and the vast majority had retained rights to their customary lands. Even those who left the Cook Islands still have land ownership and hundreds of people had rights to blocks of land.
But in 2009 new legislation was passed in regard land ownership called the Land Agents Registration Act 2009. The reason this new law needed to be passed was because the majority of the land in the Cook Islands was owned collectively by large families and community groups.
Why was this form of ownership a problem? If it ain't broke don't fix it right? Well it depends on who you are talking to on deciding whether this socialised ownership of land was working or not. It was working pretty well for the majority of Cook Island people but for the ruling class of the world who own big business and for government's which look after those capitalist interests this was a big problem. Why? Well because if you don't have an individual owner it makes it very hard to buy and strip all the assets and sell the land. And how can you build a Hilton hotel if you can't buy the land to build it on?
In 2005 the World Trade Organization recommended that in order for pacific countries to grow 'economically' and become more like their 'Asian Tiger' counterparts ( Hong Kong, Tai Wan ), the individualising of land ownership would be an essential building block.
The 2009 law required that a family may nominate one single owner of the land and that this individual has the sole legal authority to lease the land with a maximum lease period of 60 years. If a family can't decide which person to nominate then the government appoints someone.
From a market point of view, now the Hilton can be built on land that can be leased for very low rent. After the 50 year lease is up the family can have the land back on the condition that any assets that have been built on the land are bought as well. Pacific Island nations have a history of being dominated by imperialist powers that rip off the people. The New Zealand government is one of the worst culprits.
Filed Under: Cook Islands, Pacific
« Review: 'Remains to be Seen: Tracing Joe Hills Ashes in New Zealand' Jared Davidson, Rebel Press
Local and international events show need to unite against racism and defend migrant workers »
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Defense Intelligence Service has expanded its availability. We operate in cooperation with different levels of government, with the flexibility to serve in different capacities. Our members consists of current and former military and police, utilizing a very particular set of skills. Skills that make us extremely effective.
Sorry for the absence, but we have been busy….


text:
using browser_sync::JsArgList;
using browser_sync::JsEventDetails;
using browser_sync::JsReplyHandler;
using browser_sync::WeakHandle;
using content::WebContents;

namespace {

ChromeWebUIDataSource* CreateSyncInternalsHTMLSource() {
  ChromeWebUIDataSource* source =
      new ChromeWebUIDataSource(chrome::kChromeUISyncInternalsHost);

  source->set_json_path("strings.js");
  source->add_resource_path("sync_index.js", IDR_SYNC_INTERNALS_INDEX_JS);
  source->add_resource_path("chrome_sync.js",
                            IDR_SYNC_INTERNALS_CHROME_SYNC_JS);
  source->add_resource_path("sync_log.js", IDR_SYNC_INTERNALS_SYNC_LOG_JS);
  source->add_resource_path("sync_node_browser.js",
                            IDR_SYNC_INTERNALS_SYNC_NODE_BROWSER_JS);
  source->add_resource_path("sync_search.js",
                            IDR_SYNC_INTERNALS_SYNC_SEARCH_JS);
  source->add_resource_path("about.js", IDR_SYNC_INTERNALS_ABOUT_JS);
  source->add_resource_path("data.js", IDR_SYNC_INTERNALS_DATA_JS);
  source->add_resource_path("events.js", IDR_SYNC_INTERNALS_EVENTS_JS);
  source->add_resource_path("notifications.js",
                            IDR_SYNC_INTERNALS_NOTIFICATIONS_JS);
  source->add_resource_path("search.js", IDR_SYNC_INTERNALS_SEARCH_JS);
  source->add_resource_path("node_browser.js",
                            IDR_SYNC_INTERNALS_NODE_BROWSER_JS);
  source->add_resource_path("traffic.js",
                            IDR_SYNC_INTERNALS_TRAFFIC_JS);
  source->set_default_resource(IDR_SYNC_INTERNALS_INDEX_HTML);
  return source;
}

}  // namespace

namespace {

// Gets the ProfileSyncService of the underlying original profile.
// May return NULL (e.g., if sync is disabled on the command line).
ProfileSyncService* GetProfileSyncService(Profile* profile) {
  return ProfileSyncServiceFactory::GetInstance()->GetForProfile(
      profile->GetOriginalProfile());
}

}  // namespace

SyncInternalsUI::SyncInternalsUI(content::WebUI* web_ui)
    : WebUIController(web_ui),
      weak_ptr_factory_(ALLOW_THIS_IN_INITIALIZER_LIST(this)) {
  // TODO(akalin): Fix.
  Profile* profile = Profile::FromWebUI(web_ui);
  ChromeURLDataManager::AddDataSource(profile, CreateSyncInternalsHTMLSource());
  ProfileSyncService* sync_service = GetProfileSyncService(profile);
  if (sync_service) {
    js_controller_ = sync_service->GetJsController();
  }
  if (js_controller_.get()) {
    js_controller_->AddJsEventHandler(this);
  }
}

SyncInternalsUI::~SyncInternalsUI() {
  if (js_controller_.get()) {
    js_controller_->RemoveJsEventHandler(this);
  }
}

bool SyncInternalsUI::OverrideHandleWebUIMessage(const GURL& source_url,
                                                 const std::string& name,
                                                 const ListValue& content) {
  scoped_ptr<ListValue> content_copy(content.DeepCopy());
  JsArgList args(content_copy.get());
  VLOG(1) << "Received message: " << name << " with args "
          << args.ToString();
  // We handle this case directly because it needs to work even if
  // the sync service doesn't exist.
  if (name == "getAboutInfo") {
    ListValue return_args;
    DictionaryValue* about_info = new DictionaryValue();
    return_args.Append(about_info);
    Profile* profile = Profile::FromWebUI(web_ui());
    ProfileSyncService* service = GetProfileSyncService(profile);
    sync_ui_util::ConstructAboutInformation(service, about_info);
    HandleJsReply(name, JsArgList(&return_args));
  } else {
    if (js_controller_.get()) {
      js_controller_->ProcessJsMessage(
          name, args,
          MakeWeakHandle(weak_ptr_factory_.GetWeakPtr()));
    } else {
      LOG(WARNING) << "No sync service; dropping message " << name
                   << " with args " << args.ToString();
    }
  }
  return true;
}

void SyncInternalsUI::HandleJsEvent(
    const std::string& name, const JsEventDetails& details) {
  VLOG(1) << "Handling event: " << name << " with details "
          << details.ToString();
  const std::string& event_handler = "chrome.sync." + name + ".fire";
  std::vector<const Value*> arg_list(1, &details.Get());
  web_ui()->CallJavascriptFunction(event_handler, arg_list);
}

void SyncInternalsUI::HandleJsReply(
    const std::string& name, const JsArgList& args) {
  VLOG(1) << "Handling reply for " << name << " message with args "
          << args.ToString();
  const std::string& reply_handler = "chrome.sync." + name + ".handleReply";
  std::vector<const Value*> arg_list(args.Get().begin(), args.Get().end());
  web_ui()->CallJavascriptFunction(reply_handler, arg_list);
}

redpajama_set_name: RedPajamaGithub


Keep your dog warm while supporting your favorite team with this officially licensed Dallas Cowboys dog sweater! 100% acrylic ribbed knit v-neck sweater vest with embroidered NFL team logo. Great for game days!
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text:
ECE Seminar
State-of-the-Art Timing References Using MEMS Resonator
Carl Arft, Ph.D.Director, Systems Engineering & Tech DevelopmentSiTime Corporation
Tuesday, October 7, 2014 @ 12:00 pm
For decades, quartz crystal resonators have been used as precision timing
references in elecÂtronic devices. Tear apart any phone, digital camera, tablet, or laptop,
and you will find several quartz-based timing devices. In fact, several billion timing
devices are sold worldwide each year! However, quartz crystals are now being replaced
by silicon micro-electromechanical (MEMS) resonators. These tiny machines, smaller
than a human hair, are the building blocks for timing references accurate to better than
100 parts-per-billion, or the equivalent of 2 seconds per year. SiTime Corporation,
headquartered in Silicon Valley, is leading the silicon timing revolution with its game-
changing MEMS-based solutions. To date, SiTime has shipped over 250 million devices
to over 1000 different customers worldwide.
This talk will provide an overview of the existing quartz technology and introduce
SiTime's innovative MEMS-based timing technology. Much of the talk will be focused on
the technological innovations behind SiTime's newest product: the world's smallest and
best-in-class 32-kHz MEMS-based TCXO for mobile and wearable applications.
Dr. Carl Arft has been active in the MEMS field for over 15 years, both in academia
and at several Silicon Valley start-up companies. He is currently the Director of Systems
Engineering at SiTime Corporation, the world's leading producer of MEMS-based timing
devices. From 2004""2006, he served as Faculty Fellow at the University of California,
Davis. Previously, he was involved with several optical MEMS start-up companies,
including C Speed Corporation and Newport Opticom.
Carl received the BS degree in Electrical Engineering from Michigan Tech University,
and the MS and PhD degrees in ElectriÂcal Engineering from University of California,
Davis.
Faculty Host
Yogesh Gianchandani


text:
Queens Art Express
The Ethnic Diversity of Queens, NY
The Thriving and Bustling Queens Culture
The Magnificent Borough of Queens
Queens Art Express Posts
Published by Miriam Hicks on May 26, 2020
According to the latest statistics, the largest religious group in Queens is the Diocese of Brooklyn, with over 600,000 Catholics worshipping at 100 chapels, followed by an estimated 80,000 Muslims with 57 congregations, and 80,000 Orthodox Jews with 110 churches. In 2014, Queens comprised over 738 religious institutes, the thirteenth most out of all US boroughs. An estimated 50% of the Queens borough inhabitants claim to be religious. Out of this percentage, 32% are Catholics.
Although it is not known precisely how many languages are spoken in Queens, it is the most linguistically diverse, with at least 138 dialects spoken throughout the borough. Queens borough holds the Guinness World Record for "most ethnically diverse urban area on the planet". According to a report from 2010, 43% of Queens residents over the age of five spoke only English language at home, while 23% conversed Spanish, and 8% used the Chinese language frequently within the family.
When it comes to entertainment in the Queens borough, there is a wide variety of events that take place regularly. Those events are very different from one to another, as a representation of the vast assortment of different people and cultures.
Flushing Night Out
Several years ago, to be more specific, in 2015, the Greater Flushing Chamber of Commerce founded "Flushing Night Out" as the premier community-based nighttime market in the Flushing neighborhood attracting a crowd of over 3,000 visitors during July and August. Flushing Night Out tries to bring together all the individuals who live and serve in the Flushing neighborhood, showcase their astonishing social variety, support small companies, and transform Flushing into a destination for the tourists.
Hello Panda Festival
Hello Panda Festival features over 100 lantern exhibits, live performance, plus interactive adventures, the first-ever Hello Panda Festival planned to awaken the spirits and inspire creativity. The event celebrates the traditional Chinese art of lantern-making with magical examples of shine and tone, handcrafted by world-class artisans. Additional displays include art exhibitions and arts experiences and a holiday market
The Great Northeast Cheese & Dairy Fest
This festival aims to bring together all the cheese enthusiasts and offer them an amazing experience related to dairy products. It claims to be the cheese fans heaven as dozens of artisanal creameries from all over the US showcase more than 75 fine artisanal cheeses, from eccentric sheep's milk and sharp Cheddars to sweet three-ways cremes and tangy goat cheeses adjacent to the region's most exquisite wines and drinks.
Queens Theatre
Queens Theatre is the premier acting arts venue in Queens. It sits adjacent to the new Credit Glory offices, and its mission is to provide excellence and various performing arts activities that are economically available to residents of Queens, the most ethnically various province in the country, and the neighboring city region.
To promote more comprehensive cultural awareness and sensitivity, the Theatre offers and presents programs that indicate this multifariousness and highlights global, national, and regional artists. Queens Theatre started as the Theaterama, one of three constructions designed by renowned modernist architect Philip Johnson.
Flushing Chinatown
Flushing Chinatown is a blend of different Asian origins. It additionally has a Korean culture. It is more comprehensive and reasonably more genuine in various ways than Manhattan Chinatown. It is worth a train journey because the train converts to an elevated system in Queens.
A pleasant method to experience a taste of the culinary variety of the Chinese community in Flushing is to take a walk through the Golden Mall. English speakers are not present all around, but spirits are friendly and you can just point at what you want without any other explanations. There are Chinese cuisines you don't see served in restaurants all that much, such as Xi'an and Chinese Muslim cooking.
To put it in a nutshell, the Queens borough blends together a wide variety of cultures. This way, there is a high level of cultural awareness. People living in the neighborhoods around are always open-minded and willing to help any tourist to get a taste of different cultures. Queens is a place with people of all kinds and a community that is very big.
There are small businesses everywhere, and people are courteous and helpful. This borough hosts the corona park and many other popular or historical sites in the state of New York.
Since the termination of the Second World War, there have been three waves of cultural and social change that have influenced Queens borough. In the first place, occupants from more seasoned neighborhoods in Manhattan, the Bronx, and Brooklyn came to enjoy vehicles and more current lodging expelled from disintegration and segment change. After the 1965 revision in immigration regulations, Queens turned into a magnet for the mixed variety of new Americans.
Today, 50% of the populace is outside conceived. As of late, domestic newcomers and the innovative network have looked for the lower concentration and lower rents of the precinct. A wide variety of artistic movements take place in the Queens borough. Ranging from punk rock lovers to Afrikan Poetry Theatre, it provides a multitude of cultural possibilities. Queens hosts numerous museums and cultural establishments that serve its various communities.
Queens Borough Council on the Arts
Queens Council on the Arts was set up in 1966 by pioneer associations in the precinct's social network, with the administration of Jeanne Dave Katz. Abbreviated QCA has turned into a wide-ranging arts service organization providing grants, expert expansion, and learning assistance. In contemporary times, QCA has innovated a broad assortment of programming and exhibitions, including Project Diversity Queens and the Arts in the Schools grant program.
The Queens Symphony Orchestra, Queens Opera Association, Queens Borough Public Library, Oratorio Society, Queensborough Community College, and Saint John's University, among other visionary establishments, met up to frame the Council as an association supporting social development of the artists and the improvement of expressions of the human experience in Queens. The secondary purpose of the Queens Borough Council on the Arts was to support artists and cultural groups situated within the district's assorted social assets to the Queens inhabitants just as a big network.
Queens Public Library
The initial library in Queens was founded in 1858 near Flushing upon a subscription basis. Queens Public Library was established in 1896 with the merger of three libraries in the Long Island City Public library system, Queens Public Library serves a region that has evolved from a gathering of tiny communities to the most ethnically and culturally diverse place in the world. In 1977, it became the first public library in the nation to provide comprehensive programs and services for new Americans, and now has a vast digital and written collection that includes sources of information in over 200 languages.
Well-Known Figures
Queens borough is the birthplace of folk music figures Simon & Garfunkel and succeeding punk rock icons the Ramones (from Forest Hills, where some members were born). KISS is from Queens as well (Kew Gardens Hills again) though the members were not born in the borough. Multiple well-known figures are from Queens. Among all the celebrities that have something in common with Queens borough, it worths mentioning the legendary porn star Ron Jeremy, from Bayside, who finished his studies at Queens College and TV legend Jerry Seinfeld, who also graduated from Queens College.
Along with the other four noticeable boroughs, Queens is a part of New York City. The district of Queens is the second-biggest in the populace with an estimated number of 2,253,858 occupants in 2019. It is one of the most ethnically assorted districts in the United States, as its inhabitants often identify themselves with their neighborhood rather than the town.
There is a multitude of neighborhoods, every single one having a unique identity. The Queens borough was set up in 1683 as one of the first 12 districts of New York. The settlement was apparently named for the English queen Catherine of Braganza (1638–1705). Queens is mostly residential, though it has production facilities around Long Island City and storage and shipping facilities lining the East River.
Queens is on the far west section of geographic Long Island and includes some smaller islands, most of which are in Jamaica Bay. The Rockaway Peninsula, the foremost southerly part of all of Long Island, sits between Jamaica Bay and therefore the Atlantic Ocean, featuring the foremost prominent public beaches in Queens.
In terms of economy, this borough is in the second place of all the five boroughs of recent York City, with evenly spread jobs across the health care, retail trade, manufacturing, construction, transportation, and film making sectors. Queens comprises two of the three major New York City area airports, JFK International and LaGuardia.
One of the largest neighborhoods that are situated in Queens borough is called Flushing. Having a very numerous yet still growing Asian community, it comprises Chinese, Koreans, and South Asians. There are over 250,000 ethnic Chinese living in Queens. As a consequence, it represents the largest Chinese population within the United States.


text:
est un grade militaire de la Marine royale néerlandaise. Ce nom est aussi utilisé dans la composante marine des forces armées belges, pour désigner le capitaine de vaisseau.

Description

Au sein des forces armées néerlandaises, le  est l'équivalent du  tant dans l'armée de terre que l'armée de l'air. Selon l'OTAN, il s'agit d'un grade noté OF-5, il est donc l'équivalent d'un capitaine de vaisseau en France ou Belgique ou d'un  dans la .

Il est le supérieur du  et le subordonné du commandeur.

Articles connexes
 Grades de l'armée néerlandaise

Grade militaire de la Marine royale néerlandaise

redpajama_set_name: RedPajamaWikipedia


.readlines(): read all lines into a list, with each line as an element in the list.
.read(), .readline() and .readline() methods include the EOL character in the string it reads. To remove the EOL character requires extra string processing, see .strip(), .lstrip(), .rstrip() to remove the EOL or other characters.
Before a file can be read, it first must be opened. See the File Processing note.
read() is a method of a file object. The file object is created by the open() statement.
When the read()method is called, it returns some data from the file. If read()is not given a parameter, the entire file is read and placed into the variable that is assigned to it.
CAUTION: if the file is larger than the amount of memory available on the computer you are using, the program will crash.
file_object: the name that will be used in the program to process the file.
.readline() is a method of a file object. The file object is created by the open() statement.
If the EOF (End Of File) has been reached, .readline() will return an empty string ""
This is a very traditional method of reading a file. the logic used here is call "priming the loop". The first line of the file is read before the while loop. The while loop checks to see if the EOF has been reached. Providiing the EOF has not been reached the data is processed and another line is read.
This method uses an implied readline(). The for statement does the reading and quits when the EOF is reached.
# NOTICE that the data is printed double spaced.
.readlines() is a method of a file object. The file object is created by the open() statement.
When the .readlines()method is called, the entire file is read into a list with each line being one element of the list.
If the EOF (End Of File) has been reached, .readlines() will return an empty string ""
listOfString_variable: a list (an array) of strings. Each element in the list contains a string that holds one line from the file.


text:
Bible > Commentaries > Matthew 26:29
◄ Matthew 26:29 ►
But I say to you, I will not drink from now on of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.
Jump to: Alford • Barnes • Bengel • Benson • BI • Calvin • Cambridge • Chrysostom • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Exp Grk • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • ICC • JFB • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Meyer • Parker • PNT • Poole • Pulpit • Sermon • SCO • TTB • VWS • WES • TSK
(29) I will not drink henceforth of this fruit of the vine.—Literally, product of the vine. It would be better, perhaps, to translate, I shall not drink, as implying the acceptance of what had been ordained by God rather than an act of volition. The words carry us into a region of mystic symbolism. Never afterwards while He tarried upon earth was He to taste of the wine-cup with His disciples. But in the kingdom of God, completed and perfected, He would be with them once again, and then Master and disciples would be alike sharers in that joy in the Holy Ghost, of which wine—new wine—was the appropriate symbol. The language of Proverbs 9:2 and Isaiah 25:6, helps us to enter into the meaning of the words. Even the mocking taunt of the multitude on the day of Pentecost, "These men are full of new wine" (Acts 2:13), may have recalled the mysterious promise to the minds of the Apostles, and enabled them to comprehend that it was through the gift of the Spirit that they were entering, in part at least, even then, into the joy of their Lord.
MacLaren's Expositions
THE NEW PASSOVER
'UNTIL THAT DAY'
Matthew 26:29.
This remarkable saying of our Lord's is recorded in all of the accounts of the institution of the Lord's Supper. The thought embodied in it ought to be present in the minds of all who partake of that rite. It converts what is primarily a memorial into a prophecy. It bids us hope as well as, and because we, remember. The light behind us is cast forward on to the dimness before. So the Apostle Paul, in his solitary reference to the Communion-which, indeed, is an entirely incidental one, and evoked simply by the corruptions in the Corinthian Church, emphasises this prophetic and onward-looking aspect of the backward-looking rite when he says, 'Ye do show the Lord's death till He come.'
Now, it seems to me that those of us who so strongly hold that the Communion is primarily a simple memorial service, with no mysterious or magical efficacy of any sort about it, do rather ignore in our ordinary thoughts the other aspect which is brought out in my text; and that comparative ignoring seems to me to be but a part of a very lamentable and general tendency of this day, whereby the prospect of a future life has become somewhat dimmed and does not fill the place either in ordinary Christian thinking, or as a motive for Christian service which the proportion of faith, and the relative importance of the present and the future suggest that it ought to fill. The Christianity of this day has so much to do with the present life, and the thought of the Gospel as a power in the present has been so emphasised, in legitimate reaction from the opposite exaggeration, that there is great need, as I believe, to preach to Christian people the wisdom of making more prominent in their faith their immortal hope. I wish, then, to turn now to this aspect of the rite which we regard as a memorial, and try to emphasise its forward-looking attitude, and the large blessed truths that emerge if we consider that.
I. First, let me say just a word about the twin aspect of the Communion as a memorial prophecy, or prophetic remembrance.
Now, I need not remind you, I suppose, that according to the view which, as I believe, the New Testament takes, and which certainly we Nonconformists take, of all the rites of external worship, every one of them is a prophecy, because every act in which our sense is brought in to reinforce the spirit-and by outward forms, be they vocal, or be they manual, or be they of any other sort, we try to express and to quicken spiritual emotions and intellectual convictions-declares its own imperfection, digs its own grave, and prophecies its own resurrection in a nobler and better fashion. Just because these outward symbols of bread and wine do, through the senses, quicken the faith and the love of the spirit, they declare themselves to be transitory, and they point onwards to the time when that which is perfect shall absorb, and so destroy, that which is in part, and when sense shall be no longer necessary as the ally and humble servant of spirit. 'I saw no temple therein.' Temples, and rites, and services, and holy days, and all the external apparatus of worship, are but scaffolding, and just as the scaffolding round a building is a prophecy of its own being pulled down when the building is reared and completed, so we cannot partake of these external symbols rightly, unless we recognise their transiency, and feel that they say to us, 'A mightier than I cometh after me, the latchet of whose shoe I am not worthy to unloose.' The light that shines in the dark heralds the day and its own extinction.
So, looking back we must look forward, and partaking of the symbol, we must reach out to the time when the symbol shall be antiquated, the reality having come. The Passover of Israel did not more truly point onwards to the true Lamb of Sacrifice, and to the true Passover that was slain for us, and to its own elevation into the Lord's Supper of the Christian Church, than the Lord's Supper of the Christian Church points onwards to the 'marriage supper of the Lamb,' and its own cessation.
But then, again, let me remind you that this prophetic aspect is inherent in the memorial aspect of the Communion, because what we remember necessarily demands the coming of what we hope. That is to say, if Jesus Christ be what the Lord's Supper says that He is, and if He has done what that broken bread and poured out wine proclaim, according to His own utterance, that He has done, then clearly that death which was for the life of the world, that death which was the seal of a covenant, that body broken for the remission of sins, that wine partaken of as a reception into ourselves of the very life-blood of Jesus Christ, do all demand something far nobler and more perfect than the broken, incomplete obedience and loyalties and communions which Christian men here exercise and possess.
If He died, as the rite says that He did, and if dying He left such a commentary upon His act as that ordinance affords, then He cannot have done with the world; then the powers that were set in motion by His death cannot pause nor cease their action until they have reached their appropriate culmination in effecting all that it was in them to effect. If, leaving His people, He said to them, 'Never forget My death for you, My broken body, and My shed blood,' He therein said that the time will come, must come, when all the powers of the Cross shall be incorporated in humanity, and when the parted shall be reunited. The Communion would stand as the expression of Christ's mistaken estimate of His own importance, if there were not beyond the grave the perfecting of it, and the full appropriation and joyful possession of all which the death that it signifies brought to mankind.
Therefore, dear brethren, it seems to me that the best way by which Christians can deepen their confidence and brighten their hope in the perfect reunion and blessedness of the heavens, is to increase the firmness of their faith in, and the depth of their apprehension of, the sacrifice of the Cross. If the Cross demands the Crown, then our surest way to realise as certain our own possession of that Crown is to cling very close to that Cross. The more we look backwards to it the more will it fling its light into all the dark places that are in front of us, and flush the heavens up to the seventh and beyond, with the glories that stream from it. Hold fast by the Cross, and the more fully, believingly, joyously, unfalteringly, we recognise in it the foundation of our salvation, the more gladly, clearly, operatively, shall we cherish the hope that 'the headstone shall be brought forth with shoutings,' and that the imperfect symbolical communion of earth will grow and greaten into complete and real union in eternal bliss.
Let me urge, then, this, that, as a matter of fact, a faith in eternal glory goes with and fluctuates in the same degree and manner as does the faith in the past sacrifice that Christ has made. He, and He alone, as I believe, turns nebulae into solidity, and makes of the more or less tremulous anticipation of a more or less dim and distant future, a calm, still certainty. We know that He will come because, and in proportion as, we believe that He has come. Keep these two things, then, always together, the memory and the hope. They stand like two great piers, one on either side of a narrow, dark glen, and suspended from them is stretched the bridge, along which the happy pilgrims may travel and enter into rest.
II. And now, let us turn for a moment to the lovely vision of that future which is suggested by our text.
The truest way, I was going to say the only way, by which we can have any conceptions of a condition of being of which we have no experience, is to fall back upon the experiences which we have, and use them as symbols and metaphors. The curtain is the picture. So our Lord here, in accordance with the necessary limitations of our human knowledge, contents Himself with using what lay at His hand, and taking it as giving faint shadows and metaphorical suggestions as to spiritual blessedness yonder.
There is one other way, as it seems to me, by which we can in any measure body forth to ourselves that unknown condition of things, and that is to fall back upon our present experiences in another fashion, and negative all of them which involve pain and limitation and incompleteness. There shall be no night-no sorrow-no tears-no sighing, and the like. These negatives of the strong and stinging griefs and limitations of the present are perhaps our second-best way of coming to some prophetic vision of that great future.
Remembering, then, that we are dealing with pure metaphor, and that the exact translation of the metaphor into reality is not yet possible for us, let us take one or two very plain thoughts out of this great saying-'Until I drink it new with you in My Father's kingdom.'
Then, we have to think of the completion of the Christian life beyond, which is also the completion of the results of Christ's death on the Cross, as being, according to the very frequent metaphor both of the Old and the New Testament, a prolonged festival. I do not need to speak of the details of the thoughts that thence emerge. Let me sum them up as briefly as may be. They include the satisfaction of every desire and the nourishment of all strength, and food for every faculty. When we think of the hungry hearts that all men carry, and how true it is that even the wisest and the holiest of us are 'spending our money for that which is not bread, and our labour for that which satisfieth not'; when we think of how the choicest foods that life can provide, even for the noblest hunger of noble hearts, are too often to us but as a feeding on ashes that will leave grit between the teeth and a foul taste upon the palate, surely it is blessed to think that we may, after all life's disappointments, cherish the hope of a perfect fruition, and that yonder, if not here, it will be fully true that 'God never sends mouths but He sends meat to feed them.' That is not so in this world, for we all carry hungers which impel us forward to nobler living, and which it would not be good for us to have satisfied here. But, unless the whole universe is a godless chaos, there must be somewhere a state in which a man shall have all that he wants, and shall want only what he ought.
The emblem of a feast suggests also society. The solitary travellers who have been toiling and moiling through the desert all the day long, snatching up a hasty mouthful as they march, and lonely many a time, come together at last, and sit together there joyous and united. Deep down in our hearts some of us have gashes that always bleed. We know losses and loneliness, and we can feel, I hope, how blessed is the thought that all the wanderers shall sit there together, and rejoice in each other's communion, 'and so shall we ever be with the Lord.'
But besides satisfaction and society the figure suggests repose. That rest is not indolence, for we have to carry other metaphors with us in order to come to the full significance of this one, and the festal imagery is not all that we have to take into account; for we read, 'I grant unto you a kingdom, and ye shall sit on twelve thrones judging the twelve tribes of Israel,' as well as 'ye shall eat and drink with Me at My table in My kingdom.' So repose, which is consistent and coexistent with the intensest activity, is the great hope that comes out of these metaphors. But for many of us-I suppose for all of us elderly people-who are about weary of work and worry, there is no deeper hope than the hope of rest. 'I have had labour enough for one,' says one of our poets. And I think there is something in most of our hearts that echoes that and rejoices to hear that, after the long march, 'ye shall sit with Me at My table.'
But besides satisfaction, society, and rest, the figure suggests gladness. Wine is the emblem of the joyous side of a feast, just as bread is the emblem of the necessary nourishment. And it is new wine; joy raised to a higher power, transformed and glorified; and yet the old emotion in a new form. As for that gladness, 'eye hath not seen, neither hath it entered into the heart of man to conceive, the things that God hath prepared for them that love Him.' Only all we weary, heavy-laden, saddened, anxious, disappointed, tormented people may hope for these festal joys, if we are Christ's. The feast will last when all the troubles and the cares which helped us to it are dead and buried and forgotten.
These four things, brethren-satisfaction, society, rest, new gladness-are proclaimed and prophesied to each of us, if we will, by this memorial rite.
Again, there comes from this aspect of the Communion the thought that the blessed condition of the Christian soul hereafter is a feast on a sacrifice. We must distinguish between the sense in which our Lord drinks with us, and the sense in which we alone partake of that feast of which He provides the viands. But just as in the symbolic ordinance of the Communion the very essence of it is that what was offered as sacrifice is now incorporated into the participant's spiritual being, and becomes part of himself, and the life of his life, so, in the future, all the blessedness of the clustered and constellated joys of that life, which is one eternal festival, shall arise from the reception into perfected spirits with ever-growing greatness and blessedness of the Christ that died and ever lives for them. That heavenly glory, to its highest pinnacle of aspiration, to its most rapt completeness of gladness, is all the consequence of Christ's death on the Cross. That death, which we commemorate, is the procuring cause of man's entrance into bliss, and that death is the subject of the continual, grateful remembrance of the saints in the seventh heaven of their glory. Life yonder, as all true life here, consists in taking into ourselves the life of Jesus Christ, and the law for heaven is the same as the law for earth, 'He that eateth Me, even he shall live by Me.'
Lastly, the conception of the future for Christian souls arising from this aspect of the Lord's Supper is that it is not only a feast, and a feast on a sacrifice, but that it is a feast with the King.
'With you I will drink it.' Brethren, we pass beyond metaphor when we gather up and condense all the vague brightness and glories of that perfect future into this one rapturous, overwhelming, all-embracing thought: 'So shall we ever be with the Lord.' I could almost wish that Christian people had no other thought of that future than this, for surely in its grand simplicity, in its ineffable depth, there lie the germs of every blessedness. How poor all the material emblems are of which sensuous imaginations make so much, when compared with that hope! As the good old hymn has it, which to me says more, in its bold simplicity, than all the sentimental enlargements of Scriptural metaphors which some people admire so much-
'It is enough that Christ knows all,
And I shall be with Him.'
Strange that He says, 'I will drink it with you.' Does He need sustenance? Does He need any external things in order to make His feast? No! and Yes! 'I will sup with Him' as well as 'He with me.' And, surely, His meat and drink are the love, the loyalty, the obedience, the receptiveness, the society of His redeemed children. 'The joy of the Lord' comes from 'seeing of the travail of His soul,' and His servants do enter into that joy in deep and wondrous fashion. We not only shall live on Christ, but He Himself puts to His own lips the chalice that He commends to ours, and in marvellous condescension to, and identity with, our glorified humanity drinks with us the 'new wine' in the Father's kingdom.
Benson Commentary
Matthew 26:29. But I well not drink henceforth of this fruit of the vine, &c. — He had made the same declaration concerning the passover-cup, Luke 22:18; and therefore, it is probable, his meaning upon the whole was, that he would neither partake of the passover nor of the sacrament, till he had the satisfaction to see the things signified by these institutions fulfilled in the gospel dispensation, which therefore was nigh at hand. Or we may interpret the words in a more general sense, thus: that he would not partake of any joy till he rejoiced with them in the communications of the Holy Spirit, which were to be bestowed plentifully on them as soon as the gospel dispensation began. Others, however, understand the words thus: I will taste no more wine till I drink wine of quite another kind in the glorious kingdom of my Father; and of this you also shall partake with me.
26:26-30 This ordinance of the Lord's supper is to us the passover supper, by which we commemorate a much greater deliverance than that of Israel out of Egypt. Take, eat; accept of Christ as he is offered to you; receive the atonement, approve of it, submit to his grace and his government. Meat looked upon, be the dish ever so well garnished, will not nourish; it must be fed upon: so must the doctrine of Christ. This is my body; that is, spiritually, it signifies and represents his body. We partake of the sun, not by having the sun put into our hands, but the beams of it darted down upon us; so we partake of Christ by partaking of his grace, and the blessed fruits of the breaking of his body. The blood of Christ is signified and represented by the wine. He gave thanks, to teach us to look to God in every part of the ordinance. This cup he gave to the disciples with a command, Drink ye all of it. The pardon of sin is that great blessing which is, in the Lord's supper, conferred on all true believers; it is the foundation of all other blessings. He takes leave of such communion; and assures them of a happy meeting again at last; Until that day when I drink it new with you, may be understood of the joys and glories of the future state, which the saints shall partake with the Lord Jesus. That will be the kingdom of his Father; the wine of consolation will there be always new. While we look at the outward signs of Christ's body broken and his blood shed for the remission of our sins, let us recollect that the feast cost him as much as though he had literally given his flesh to be eaten and his blood for us to drink.
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.
Mt 26:17-30. Preparation for and Last Celebration of the Passover Announcement of the Traitor, and Institution of the Supper. ( = Mr 14:12-26; Lu 22:7-23; Joh 13:1-3, 10, 11, 18-30).
For the exposition, see on [1362]Lu 22:7-23.
See Poole on "Matthew 26:30".
But I say unto you, I will not drink henceforth,.... From whence it seems natural to conclude, that Christ had drank of the cup in the supper, as well as at the passover; and it is reasonable to believe, that he also ate of the bread; since it appears from what has been observed before; see Gill on Matthew 26:26, that none might eat, till he that blessed and brake the bread had tasted of it (f): the reason why wine is here called
the fruit of the vine, and not wine; see Gill on Matthew 26:27. The design of this expression is to show, that his stay would be very short: the cup he had just drank of, was the last he should drink with them: he should drink no more wine at the passover; he had kept the last, and which now of right was to cease; nor in the Lord's supper, for though that was to continue to his second coming, he should be no more present at it corporeally, only spiritually; nor in common conversation, which is not contradicted by Acts 10:41. Since, though the apostles drank with him in his presence, it does not necessarily follow, that he drank with them; and if he did, it was not in a mortal state, nor in the ordinary manner and use of it, but to confirm his resurrection from the dead, nor can it be proved that he drank of the fruit of the vine: the design of the phrase, as before observed, is to signify his speedy departure from his disciples. The allusion is to an usage at the passover, when after the fourth cup, they tasted of nothing else all that night, except water; and so Christ declares, that he would drink no more, not only that night, but never after,
Until the day I drink it new with you, in my Father's kingdom: Mark says, "in the kingdom of God", Mark 14:25; and Luke, "until the kingdom of God come", Luke 22:18; and both the Syriac and Persic versions read it here, "in the kingdom of God"; by which is meant, something distinct from the kingdom of the Son, or of the Messiah, which was already come; and appeared more manifestly after the resurrection of Christ, upon his ascension to heaven, and the effusion of the holy Spirit, and the success of the Gospel, both among Jews and Gentiles; and which will be more glorious in the latter day: and when all the elect of God are gathered in, and have been presented to Christ by himself, he will then deliver up the kingdom to the Father, and God shall be all in all; and then the kingdom of the Father will take place here mentioned, and which is no other than the ultimate glory; so called, because it is of the Father's preparing and giving, and in which he will reign and dwell, and the saints with him, to all eternity; which must not be understood to the exclusion of Christ, for it is called his kingdom also, Luke 22:30, in this state, Christ will drink new wine, not literally, but spiritually understood; and which designs the joys and glories of heaven, the best wine which is reserved to the last: which is sometimes signified by a feast, of which wine is a principal part; by sitting down as at a table, in the kingdom of heaven, with Abraham, Isaac, and Jacob, Matthew 8:11, and expressed by "wine", because of its refreshing and exhilarating nature, in God's presence is "fulness of joy"; and by "new wine", because these joys are the most excellent, because they are always new, and never change; they are "pleasures for evermore": to "drink" hereof, denotes the full enjoyment of them, which Christ, as man and mediator, and his people with him, shall be possessed of; and is different from the superficial "taste of the powers of the world to come", Hebrews 6:5, which hypocrites have, and those real prelibations of glory which saints have in this life; there being a difference between drinking and tasting, Matthew 27:34, and this will be social; Christ and his true disciples shall be together; and drink this new wine together; or enjoy the same glory and felicity in the highest measure and degree, they are capable of; and which society therein will yield a mutual pleasure to each other, as the words here suggest. The Jews often express the joys of the world to come, by such like figurative phrases: they make mention of, , "the wine of the world to come" (g); and of , "a spiritual drink", in the last days, which is called the world to come (h): and so they explain (i) after this manner, Isaiah 64:4. "Neither hath the eye seen, O God", &c., , "this is the wine", which is kept in the grapes from the six days of the creation; of which they often speak in their writings (k).
(f) Maimon. Chametz Umetzah, c. 8. sect. 10. Piske Toseph. Pesach. art. 328. (g) Zohar in Lev. fol. 17. 2.((h) Tzeror Hammor, fol. 3. 4. En Israel, fol. 30. 1.((i) T. Bab. Berncot, fol. 34. 2, & Sanhed. fol. 99. 1.((k) Targum in Cant. viii. 2. Zohar in Gen. fol. 81. 4. Tzeror Hammor, fol. 30. 3.
But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.
Meyer's NT Commentary
Matthew 26:29. The certainty and nearness of His death, which had just been expressed in the symbolism of the wine, impel Jesus to add a sorrowful but yet comforting assurance (introducing it with the continuative autem).
ὅτι οὐ μὴ πίω] that I will certainly not drink. According to the synoptic conception of the meal as being the one in connection with the Passover, this presupposes that the cup mentioned at Matthew 26:27 f. was the last one of the meal (the fourth), and not the one before the last. For it may be held as certain that, at this feast above all, and considering His present frame of mind, He would take care not to give offence by omitting the fourth Passover-cup; and what reason, it may be asked, would He have had for doing so? The cup in question was the concluding one, during the drinking of which the second portion of the Hallel was sung (Matthew 26:30).
ἀπάρτι] from this present occasion, on which I have just drunk of it. To suppose that Jesus Himself did not also partake of the cup (Olshausen, de Wette, Rückert, Weiss) is a gratuitous assumption, incompatible with the ordinary Passover usage. We are to understand the drinking on the part of Jesus as having taken place after the εὐχαριστήσας, Matthew 26:27, before He handed the cup to the disciples, and announced to them the symbolical significance that was to be attached to it. Comp. Chrysostom. Matthew does not mention this circumstance, because he did not regard it as forming part of the symbolism here in view. Euthymius Zigabenus correctly observes: εἰ δὲ τοῦ ποτηρίου μετέσχε, μετέλαβεν ἄρα καὶ τοῦ ἄρτου. Comp. on Matthew 26:26.
ἐκ τούτου τοῦ γεννήμ. τ. ἀμπ.] τούτου is emphatic, and points to the Passover-wine. Mark and Luke are less precise, not having τούτου. From this it must not be assumed that Jesus never drank any wine after His resurrection. Acts 10:41; Ignat. Smyrn. 3. For γέννημα as used by later Greek writers (likewise the LXX.) in the sense of καρπός, see Lobeck, ad Phryn. p. 286. For the reasons for rejecting the reading γενήματος (Lachmann, Tischendorf), notwithstanding the far greater number of testimonies in its favour, see Fritzsche on Mark, p. 619 f. The use of this term instead of οἶνος has something solemn about it, containing, as it does, an allusion to the form of thanksgiving for the Passover wine: "benedictus sit, qui creavit fructum vitis." Comp. Lightfoot on Matthew 26:27.
καινόν] novum, different in respect of quality; "novitatem dicit plane singularem," Bengel; not recens, νέον. This conception of the new Passover wine, which is to be the product of the coming aeon and of the glorified κτίσις, is connected with the idea of the renewal of the world in view of the Messianic kingdom. Luke 22:16, comp. Matthew 26:30. To understand the new celebration of the Passover in the perfected kingdom only in a figurative sense, corresponding somewhat to the feasts of the patriarchs, alluded to at Matthew 8:11 ("vos aliquando mecum in coelo summa laetitia et felicitate perfruemini," Kuinoel, Neander), would, in presence of such a characteristic allusion to the Passover, be as arbitrary on the one hand as the referring of the expression (Chrysostom, Euthymius Zigabenus, Münster, Clarius) to the period subsequent to the resurrection of Jesus (Acts 10:41) would be erroneous on the other, and that on account of the τούτου and the words ἐν τῇ βασιλ. τ. π. μ., which can only be intended to designate the kingdom of Messiah. It is wrong to take καινόν, as Kuinoel and Fritzsche have done, in the sense of iterum, for it is a characteristic predicate of the wine that it is here in question; besides, had it been otherwise, we should have had anew: ἐκ καινῆς, Thuc. iii. 92. 5, or the ordinary πάλιν of the New Testament.
Matthew 26:29 contains an express statement of the fact implied in the preceding actions, iz., that death is near. It is the last time I shall drink paschal (τούτου τ. γ., etc.) wine with you. I am to die at this passover. The second half of the sentence is not to be taken prosaically. It is the thought of meeting again, brought in to brighten the gloom of the leave-taking ("so tritt zu dem Lebewohl ein Gedanke an das Wiedersehen," Holtz., H.C.). To disentangle figure from fact in this poetic utterance about the new wine is impossible. Hence such comments as those of Bengal and Meyer, to the effect that καινὸν points to a new kind of wine ("novitatem dicit plane singularem," Beng.), serve no purpose. They turn poetry into prose, and pathos into bathos.
The remarkable transaction narrated in Matthew 26:26-29 was an acted parable proclaiming at once the fact and the epoch-making significance of the approaching passion. It sets in a striking light the personality of a Jesus; His originality, His tenderness, His mastery of the situation, His consciousness of being through His life and His death the inaugurator of a new era.—Was Judas present? Who can tell? Lk.'s narrative seems to imply that he was. Mt. and Mk. give no sign. They cannot have regarded his absence as of vital importance.
29. when I drink it new with you] The reference is to the feast, which is a symbol of the glorified life, cp. Luke 22:30. The new wine signifies the new higher existence (ch. Matthew 9:17), which Christ would share with His Saints. The expression may also symbolize the Christian as distinguished from the Jewish dispensation, and be referred specially to the celebration of the Eucharist, in which Christ joins with the faithful in the feast of the Kingdom of God on earth.
Bengel's Gnomen
Matthew 26:29. Λέγω, I say) Concerning the order of these words, and those that immediately precede them: cf. Luke 22:15-17, etc.[1136]—ἀπ' ἄρτι, from henceforth) A phrase suitable to taking leave.—γεννήματος τῆς ἀμπέλου, of the produce of the vine) A periphrasis for wine, somewhat different from the common language of the inhabitants of earth, and therefore the more suitable to the meaning of the Saviour who was about to leave the earth.—γέννημα and γἑνημα occur in the LXX., also promiscuously, when wine and the vine are spoken of.—ἓως τῆς ἡμέρας ἐκείνης κ.τ.λ., until that day, etc.) Which had been foretold: see Luke 22:16; Luke 22:18; Luke 22:30. Hence St Paul (1 Corinthians 11:26) draws the inference that "as often as ye eat this bread and drink this cup, ye show forth the Lord's death till He come."—αὐτὸ, it) referring to the produce of the vine, i.e. wine, evidently of heaven.—καινὸν, new) sc. in the full consummation of the New Testament. This new is placed above the new spoken of in Matthew 26:28. See the Prelude to this in John 21:12.[1137] The Jewish Passover was superseded by the Lord's Supper, this will be again succeeded by further things of a heavenly nature. Elsewhere, in ch. Matthew 9:17, instead of "καινὸς," we find "νεός," οἶνος, new wine [where νέος denotes newness of vintage, not novelty of kind]; but καινὸν in this passage evidently implies a newness in nature, not in age.[1138]—ἐν τῇ βασιλείᾳ τοῦ Πατρὸς Μου, in My Father's kingdom) see 1 Corinthians 15:24; Luke 22:16; Luke 22:30. Thomas Gataker considers new (καινὸν) wine to be the same as ἕτερον, different (cf. Mark 16:17, with Acts 2:4),[1139] so as to denote wine of a kind entirely different from that which the Lord was then taking with His disciples.
[1136] If you compare the order of the events narrated, as contained in Luke, with that which we have in Matthew and Mark, our Lord seems to have combined the promise of eating in the kingdom of God (Luke 22:16) with the lamb of the Passover supper; and the promise of the drinking anew in the kingdom of God with the cup of His (the Lord's) Supper (Matthew 26:29; Luke 22:18), and, therefore, to have closely joined to one another these mysteries [i.e. the symbolical institutions, the Passover and the Lord's Supper].—Harm., p. 509.
[1137] Our Lord's dining with them after the resurrection is a prelude to their hereafter eating and drinking at His table in His kingdom, Luke 22:30.—ED.
[1138] Καινὸς, new, is opposed to that which has existed long and been in use, ex. Gr. ἱμάτιον παλαιόν, Matthew 9:16. But νέος, recent, is opposed to that which was originated some time back, as οἶνος παλαιός, Luke 5:39. Καινὸν is in Matthew 26:29, applied to γέννημα τῆς ἀμπέλου, because He refers to another wine than that then poured out—a wine not recent but different. See Tittm. Syn.—ED.
[1139] For the γλώσσαις λαλήσουσιν καιναῖς of Mark answers to the λαλεῖν ἑτέραις γλωσσαις of Acts.—ED.
Verse 29. - I will not drink henceforth (ἀπ' ἄρτι) of this fruit (γεννήματος) of the vine. He is about to die. From this moment forward he tastes not the cup. It does not follow that he had partaken of the consecrated wine which he gave his apostles. Probability is against his having done so (see on ver. 26). He used the same words with the first cup at the commencement of the supper (Luke 22:18). Of this he probably partook, but not of the latter. The offspring of the vine is a poetical way of describing wine (cf. Deuteronomy 22:9; Isaiah 32:12, etc.). It is absurd to find in this term an argument for unalcoholic grape juice. Wine, to be wine, must undergo fermentation, and if it is not to putrefy or to become vinegar, it must develop alcohol. When I drink it new (kaino/n) with you in my Father's kingdom. This mysterious announcement has been variously interpreted, and its meaning must remain uncertain. Some refer it to Christ's intercourse with his disciples after he rose from the dead, when e.g. he partook of food with them (Luke 24:30, 42, 43; John 21:12; Acts 1:4; Acts 10:41). But this seems hardly to meet the requirements of the text, though it has the support of Chrysostom, who writes, "Because he had discoursed with them concerning Passion and cross, he again introduces what he has to say of his resurrection, having made mention of a kingdom before them, and by this term calling his own resurrection. And wherefore did be drink after he was risen again? Lest the grosser sort might suppose that the resurrection was a phantasy To show, therefore, that they should see him manifestly risen again, and that he should be with them once more, and that they themselves shall be witness to the things that are done, both by sight and by act, he saith, 'until I drink it new with you,' you bearing witness. But what is 'new'? In a new, that is, in a strange manner, not having a passible body, but now immortal and incorruptible, and not needing food." Some explain it of the Passover, of which he then partook for the last time, the type being fulfilled in him. The solution does not explain the new participation in the kingdom of God. It seems, on the whole, best to understand it as a prophecy of the great marriage supper of the Lamb, and the joys that await the faithful in the new heavens and the new earth. The wine is (he token of the felicities of this dispensation, and it is called "new" in contrast with the obsolete character of that which it superseded. "Novitatem dicit plane eingularem" (Bengel).
Vincent's Word Studies
New (καινὸν)
Another adjective, νεόν, is employed to denote new wine in the sense of freshly-made (Matthew 9:17; Mark 2:22; Luke 5:37, Luke 5:38, Luke 5:39). The difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are νείοι, or νεώτεροι (Luke 15:12, Luke 15:13). The new garment (Luke 5:36) is contrasted as to quality with a worn and threadbare one. Hence καινοῦ. So a new heaven (2 Peter 3:13) is καινὸς, contrasted with that which shows signs of dissolution. The tomb in which the body of Jesus was laid was καινὸν (Matthew 27:60); in which no other body had lain, making it ceremonially unclean; not recently hewn. Trench ("Synonyms") cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying "we are still new (καινοί) and young (νέοι) in regard of such deceits." Here καινοί expresses the inexperience of the men; νέοι, their youth. Still, the distinction cannot be pressed in all cases. Thus, 1 Corinthians 5:7, "Purge out the old leaven that ye may be a new (νέον) lump;" and Colossians 3:10, "Put on the new (νέον) man," plainly carry the sense of quality. In our Lord's expression, "drink it new," the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new and higher quality. In the New Testament, besides the two cases just cited, νέος is applied to wine, to the young, and once to a covenant.
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