1Co 11:26. Τὸν θάνατον τοῦ Κυρίου, the death of the Lord) the death, by which Christ was sacrificed for us [and His blood was separated from His body. Hence he says separately, This is my body; and separately, This is my blood.-V. g.] So also, He is mentioned in the Apocalypse as a lamb, that had been slain.-καταγγέλλετε, ye announce [show]) The Indicative, with the for, is to be referred to the, I have delivered, 1Co 11:23. He convicts the Corinthians from their own practice, such as it was. New things are announced [shown forth], and the death of the Lord ought always to be new [fresh] in our memory; Exo 13:8, καὶ ἀναγγελεῖς, and thou shalt show [announce]; referring to the passover; whence the paschal lesson is called הגרה, the annunciation. The Syriac version also has the indicative.-ἄχρις οὗ, until) Paul derives this from the particle ἕως, Mat 26:29, whatever seems to be lost to us by Christ’s going away, is compensated by the Lord’s Supper as by a kind of equivalent, so that from the time of the Lord’s departure from the sight of believers to His visible and glorious coming, we still have Himself, whom for a time we do not see. What was conspicuous in our Redeemer has passed into the sacraments; Leo the Great, Serm. 2 on the ascension. On this account it is said in remembrance of Me: and of this mode of remembering there was no need, as long as He was in person with His disciples; consequently He did not institute the Supper sooner, but on that night, on which His being betrayed broke off the visible intercourse with Jesus upon the earth; but He instituted it then, lest He should also be forgotten, when no longer seen. It may be asked, why did He not institute the Supper, during the forty days that elapsed between His resurrection and ascension? Ans. 1. Because it chiefly relates to the remembrance of His death. 2. The Sacred Supper is a specimen as it were of communion at the same heavenly banquet with Christ in heaven, but after His resurrection, Christ did not eat and drink with His disciples, but merely ate with them, and only for the purpose of convincing them of His being truly raised from the dead and of His actual presence with them. This remembrance is of the closest and most vivid kind, such as is the remembrance of children towards their parents, of a wife towards her husband, of a brother towards a brother, united with faith, love, desire, hope, joy, obedience, and comprehending the whole of the Christian’s present condition. This relation to Christ is in force from the close of His last feast with His disciples till His coming again, Mat 26:29. This mystery joins the two closing periods of the two Dispensations, the Old and New.-ἄν) at whatever time His coming may take place. Then it will be drunk new, Mat 26:29.-ἔλθῃ, come) in glory, 1Co 4:5. It is not called a return; comp. Act 1:11, note.
 Nay, but the margin of both editions, with consent of the Germ. Ver., implies rather that we should omit this particle ἄν, if we follow the copies.-E. B.
ABCD corrected later, G omit ἂν. Rec. Text has none of the oldest authorities on its side in reading ἂν.-ED.