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and it is on account of these that even the rest are supplied with food. [<span class="ital">This clause is also a portion of Jesus’ words</span>.—V. g.] [<span class="greekheb">μακρὀθεν</span>, <span class="ital">from far</span>) impelled by a remarkable zeal.—V. g.]—<span class="greekheb">ἥκουσι</span>, <span class="ital">they are come</span>) The verb <span class="greekheb">ἥκω</span> signifies, in the present time [tense], <span class="ital">I am</span> already <span class="ital">come</span>, and <span class="ital">I am here</span>, rather than <span class="ital">I am coming</span>. They who have substituted <span class="greekheb">ἥκασι</span> in this passage, do not seem to have considered this force of the verb; see on <a href="/revelation/2-25.htm" title="But that which you have already hold fast till I come.">Revelation 2:25</a>.[55]<span class="p"><br /><br /></span>[55] Tisch. reads <span class="greekheb">εἰσίν</span> instead of <span class="greekheb">ἥκουσιν</span>, with BLΔ Memph.; but Lachm. <span class="greekheb">ἥκασι</span> with AD; ‘venerunt,’ <span class="ital">abc</span> Vulg.—ED. and TRANSL.<span class="p"><br /><br /></span><A name="4"></a> <div class="versenum"><a href="/mark/8-4.htm">Mark 8:4</a></div><div class="verse">And his disciples answered him, From whence can a man satisfy these <i>men</i> with bread here in the wilderness?</div><A name="5"></a> <div class="versenum"><a href="/mark/8-5.htm">Mark 8:5</a></div><div class="verse">And he asked them, How many loaves have ye? And they said, Seven.</div><A name="6"></a> <div class="versenum"><a href="/mark/8-6.htm">Mark 8:6</a></div><div class="verse">And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before <i>them</i>; and they did set <i>them</i> before the people.</div><a href="/context/mark/8-6.htm" title="And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and broke, and gave to his disciples to set before them; and they did set them before the people....">Mark 8:6-7</a>. <span class="greekheb">Εὐχαριστήσας</span>—<span class="greekheb">εὐλογήσας</span>, <span class="ital">giving thanks—blessing</span>) Synonyms. They do right in taking food, who pray over the several courses.—<span class="greekheb">καὶ αὐτὰ</span>, <span class="ital">them also</span>) Implying the liberal bountifulness of the feast.<span class="p"><br /><br /></span><A name="7"></a> <div class="versenum"><a href="/mark/8-7.htm">Mark 8:7</a></div><div class="verse">And they had a few small fishes: and he blessed, and commanded to set them also before <i>them</i>.</div><A name="8"></a> <div class="versenum"><a href="/mark/8-8.htm">Mark 8:8</a></div><div class="verse">So they did eat, and were filled: and they took up of the broken <i>meat</i> that was left seven baskets.</div><A name="9"></a> <div class="versenum"><a href="/mark/8-9.htm">Mark 8:9</a></div><div class="verse">And they that had eaten were about four thousand: and he sent them away.</div><A name="10"></a> <div class="versenum"><a href="/mark/8-10.htm">Mark 8:10</a></div><div class="verse">And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.</div><A name="11"></a> <div class="versenum"><a href="/mark/8-11.htm">Mark 8:11</a></div><div class="verse">And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.</div><a href="/mark/8-11.htm" title="And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.">Mark 8:11</a>. <span class="greekheb">Ἤρξαντο</span>, <span class="ital">they began</span>) after a temporary cessation. [<span class="greekheb">πειραζοντες αὐτὸν</span>, <span class="ital">tempting Him</span>) to try whether He could, after having exhibited so many signs on the earth, perform similar signs from heaven also.—V. g.]<span class="p"><br /><br /></span><A name="12"></a> <div class="versenum"><a href="/mark/8-12.htm">Mark 8:12</a></div><div class="verse">And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.</div><a href="/mark/8-12.htm" title="And he sighed deeply in his spirit, and said, Why does this generation seek after a sign? truly I say to you, There shall no sign be given to this generation.">Mark 8:12</a>. <span class="greekheb">Ἀναστενάξας</span>) When <span class="ital">He has betaken Himself to</span> [having <span class="ital">commenced</span>] <span class="ital">sighing</span>. The word is inchoative or inceptive, as <span class="greekheb">ἀναβοάω</span>, etc. And yet <span class="ital">to begin to groan</span> or <span class="ital">sigh</span> remains a <span class="greekheb">πάθος</span>, or mental emotion.[56]<span class="p"><br /><br /></span>[56] Not a premeditated act of the mind: though <span class="ital">to begin</span> to groan might seem to imply it was the latter.—ED. and TRANSL.<span class="p"><br /><br /></span><A name="13"></a> <div class="versenum"><a href="/mark/8-13.htm">Mark 8:13</a></div><div class="verse">And he left them, and entering into the ship again departed to the other side.</div><A name="14"></a> <div class="versenum"><a href="/mark/8-14.htm">Mark 8:14</a></div><div class="verse">Now <i>the disciples</i> had forgotten to take bread, neither had they in the ship with them more than one loaf.</div><A name="15"></a> <div class="versenum"><a href="/mark/8-15.htm">Mark 8:15</a></div><div class="verse">And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and <i>of</i> the leaven of Herod.</div><a href="/mark/8-15.htm" title="And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.">Mark 8:15</a>. <span class="greekheb">Τῶν Φαρισαίων καὶ Ἡρώδου</span>, <span class="ital">of the Pharisees and Herod</span>) Two opposite extremes of religious sects. In <a href="/matthew/16-6.htm" title="Then Jesus said to them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.">Matthew 16:6</a>, where see note, the words are, “the Pharisees and <span class="ital">Sadducees</span>.” Therefore, instead of what Matthew has, viz. <span class="ital">the Sadducees</span>, Mark has, <span class="ital">Herod</span>. The leaven common to them all, at least in demanding signs on various pretexts at different occasions, was hypocrisy (Herod is called “the fox,” <a href="/luke/13-31.htm" title="The same day there came certain of the Pharisees, saying to him, Get you out, and depart hence: for Herod will kill you.">Luke 13:31</a>, where see note). As to Herod, Luke does not mention that indeed (viz. his demanding a sign), at ch. <a href="/luke/12-1.htm" title="In the mean time, when there were gathered together an innumerable multitude of people, so that they stepped one on another, he began to say to his disciples first of all, Beware you of the leaven of the Pharisees, which is hypocrisy.">Luke 12:1</a>, but he does at <a href="/luke/23-8.htm" title="And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.">Luke 23:8</a>, as it were in the way of supplement. For although Herod approached nearer to the Pharisees in the article of the resurrection, ch. <a href="/mark/6-16.htm" title="But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.">Mark 6:16</a>, yet the licentiousness admitted by the doctrine of the Sadducees, was in other respects more suited to his palace and court, which bent religion into a mere species of political expediency.<span class="p"><br /><br /></span><A name="16"></a> <div class="versenum"><a href="/mark/8-16.htm">Mark 8:16</a></div><div class="verse">And they reasoned among themselves, saying, <i>It is</i> because we have no bread.</div><A name="17"></a> <div class="versenum"><a href="/mark/8-17.htm">Mark 8:17</a></div><div class="verse">And when Jesus knew <i>it</i>, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?</div><a href="/mark/8-17.htm" title="And when Jesus knew it, he said to them, Why reason you, because you have no bread? perceive you not yet, neither understand? have you your heart yet hardened?">Mark 8:17</a>. [<span class="greekheb">Τὶ διαλογίζεσθε</span>, <span class="greekheb">κ</span>.<span class="greekheb">τ</span>.<span class="greekheb">λ</span>.) The sense of the discourse moves forward by distinct interrogations, as far as to the verb <span class="greekheb">μνημονεύετε</span>, <a href="/mark/8-18.htm" title="Having eyes, see you not? and having ears, hear you not? and do you not remember?">Mark 8:18</a>, inclusive.]—<span class="greekheb">πεπωρωμένην</span>, <span class="ital">hardened) Hardening</span> flows on from the heart to the sight, the hearing, and the memory; <a href="/mark/8-18.htm" title="Having eyes, see you not? and having ears, hear you not? and do you not remember?">Mark 8:18</a>.<span class="p"><br /><br /></span><A name="18"></a> <div class="versenum"><a href="/mark/8-18.htm">Mark 8:18</a></div><div class="verse">Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?</div><A name="19"></a> <div class="versenum"><a href="/mark/8-19.htm">Mark 8:19</a></div><div class="verse">When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.</div><A name="20"></a> <div class="versenum"><a href="/mark/8-20.htm">Mark 8:20</a></div><div class="verse">And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.</div><A name="21"></a> <div class="versenum"><a href="/mark/8-21.htm">Mark 8:21</a></div><div class="verse">And he said unto them, How is it that ye do not understand?</div><A name="22"></a> <div class="versenum"><a href="/mark/8-22.htm">Mark 8:22</a></div><div class="verse">And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.</div><a href="/mark/8-22.htm" title="And he comes to Bethsaida; and they bring a blind man to him, and sought him to touch him.">Mark 8:22</a>. <span class="greekheb">Φέρουσιν</span>, <span class="ital">they bring</span>) The blind man himself does not seem then as yet to have had knowledge of Jesus.<span class="p"><br /><br /></span><A name="23"></a> <div class="versenum"><a href="/mark/8-23.htm">Mark 8:23</a></div><div class="verse">And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.</div><a href="/mark/8-23.htm" title="And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands on him, he asked him if he saw ought.">Mark 8:23</a>. <span class="greekheb">Ἐπιλαβόμενος</span>, <span class="ital">taking to Him</span>) Himself was leading the way, illustrating His great humility.—<span class="greekheb">κώμης</span>) Bethsaida is called <span class="greekheb">πολις</span>, <span class="ital">a city</span>, <a href="/john/1-44.htm" title="Now Philip was of Bethsaida, the city of Andrew and Peter.">John 1:44</a>. It was a <span class="greekheb">κωμόπολις</span>, <span class="ital">a village-town</span>. To the blind man, on recovering sight, the aspect of heaven and of the Divine works in nature was more joyous than that of man’s works in the village.<span class="p"><br /><br /></span><A name="24"></a> <div class="versenum"><a href="/mark/8-24.htm">Mark 8:24</a></div><div class="verse">And he looked up, and said, I see men as trees, walking.</div><a href="/mark/8-24.htm" title="And he looked up, and said, I see men as trees, walking.">Mark 8:24</a>. <span class="greekheb">Ὡς δένδρα</span>, <span class="greekheb">περιπατοῦντας</span>,[1] <span class="ital">as trees, walking</span>) The blind man says, that it is by this alone [their walking] that he knows they are men, not trees, viz. because they walk.<span class="p"><br /><br /></span>[1] The fuller reading, <span class="greekheb">ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας</span>, was preferred by the margin of the Ed. Maj., but the Ed. 2 and Vers. Germ. agree with the Gnomon.—E. B. ABC corrected later GLXΔ, have <span class="greekheb">ὅτι</span> and <span class="greekheb">ὁρῶ</span>. But D<span class="ital">abc</span> omit both. Vulg., “homines <span class="ital">velut</span> arbores.” The Elzevir Rec. Text omit both.—ED. and TRANSL.<span class="p"><br /><br /></span><A name="25"></a> <div class="versenum"><a href="/mark/8-25.htm">Mark 8:25</a></div><div class="verse">After that he put <i>his</i> hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.</div><a href="/mark/8-25.htm" title="After that he put his hands again on his eyes, and made him look up: and he was restored, and saw every man clearly.">Mark 8:25</a>. <span class="greekheb">Ἀναβλέψαι</span>, <span class="ital">lift up his eyes</span>) and try them.<span class="p"><br /><br /></span><A name="26"></a> <div class="versenum"><a href="/mark/8-26.htm">Mark 8:26</a></div><div class="verse">And he sent him away to his house, saying, Neither go into the town, nor tell <i>it</i> to any in the town.</div><a href="/mark/8-26.htm" title="And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.">Mark 8:26</a>. <span class="greekheb">Εἰς τὸν οἶκον</span>—<span class="greekheb">μηδὲ εἰς τὴν κώμην</span>, <span class="ital">into the house—nor into the village</span>) His house therefore was in the remote extremity of the village.—<span class="greekheb">μηδὲ εἴπης</span>, <span class="ital">nor tell</span>) Jesus avoided celebrity, especially at that time. [<span class="ital">For this miracle is the last in the Evangelists before the Feast of Tabernacles (and before the discourses recorded in John</span> ch. 7–10—V. g.); <span class="ital">and He forbade this miracle to be published abroad, just as He did the healing of the deaf and dumb man</span>, ch. <a href="/mark/7-36.htm" title="And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;">Mark 7:36</a>. <span class="ital">The people, after having celebrated the Passover, repaired to their country employments: His adversaries were thenceforth honoured with no further sign; and whatever effects were needful to be produced in the case of the disciples by miracles of this kind, had now already reached their highest point. Behold the year of grace now completed in Galilee!</span>—Harm., p. 348.]—<span class="greekheb">τινὶ</span>, <span class="ital">to any one</span>) who is <span class="ital">in the town</span>.<span class="p"><br /><br /></span><A name="27"></a> <div class="versenum"><a href="/mark/8-27.htm">Mark 8:27</a></div><div class="verse">And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?</div><a href="/mark/8-27.htm" title="And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying to them, Whom do men say that I am?">Mark 8:27</a>. <span class="greekheb">Ἐν τῇ ὁδῷ</span>, <span class="ital">on the way</span>) He held pious discourse whilst on the way.<span class="p"><br /><br /></span><A name="28"></a> <div class="versenum"><a href="/mark/8-28.htm">Mark 8:28</a></div><div class="verse">And they answered, John the Baptist: but some <i>say</i>, Elias; and others, One of the prophets.</div><A name="29"></a> <div class="versenum"><a href="/mark/8-29.htm">Mark 8:29</a></div><div class="verse">And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ.</div><A name="30"></a> <div class="versenum"><a href="/mark/8-30.htm">Mark 8:30</a></div><div class="verse">And he charged them that they should tell no man of him.</div><A name="31"></a> <div class="versenum"><a href="/mark/8-31.htm">Mark 8:31</a></div><div class="verse">And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and <i>of</i> the chief priests, and scribes, and be killed, and after three days rise again.</div><a href="/mark/8-31.htm" title="And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.">Mark 8:31</a>. <span class="greekheb">Τὸν Υἱὸν τοῦ ἀνθρώπου</span>, <span class="ital">the Son of Man</span>) He calls Himself by an humble title: after the resurrection, He says, <span class="ital">Christ</span> ought to have suffered; <a href="/luke/24-26.htm" title="Ought not Christ to have suffered these things, and to enter into his glory?">Luke 24:26</a>.—<span class="greekheb">ἀποδοκιμασθῆναι</span>, <span class="ital">to be rejected</span>) For they [the elders, etc.] denied that which Peter, <a href="/mark/8-29.htm" title="And he said to them, But whom say you that I am? And Peter answers and said to him, You are the Christ.">Mark 8:29</a>, had confessed; ch. <a href="/context/mark/14-63.htm" title="Then the high priest rent his clothes, and said, What need we any further witnesses?...">Mark 14:63-64</a>.<span class="p"><br /><br /></span><A name="32"></a> <div class="versenum"><a href="/mark/8-32.htm">Mark 8:32</a></div><div class="verse">And he spake that saying openly. And Peter took him, and began to rebuke him.</div><a href="/mark/8-32.htm" title="And he spoke that saying openly. And Peter took him, and began to rebuke him.">Mark 8:32</a>. <span class="greekheb">Παῤῥησίᾳ</span>, <span class="ital">freely</span> [openly]) Heretofore He had only in an indirect manner indicated it, <a href="/luke/4-23.htm" title="And he said to them, You will surely say to me this proverb, Physician, heal yourself: whatever we have heard done in Capernaum, do also here in your country.">Luke 4:23</a>.—<span class="greekheb">τὸν</span>) <span class="greekheb">τοῦτον</span>.<span class="p"><br /><br /></span><a href="/context/mark/8-32.htm" title="And he spoke that saying openly. And Peter took him, and began to rebuke him....">Mark 8:32-33</a>. <span class="greekheb">Ἐπιτιμᾶν</span>—<span class="greekheb">ἐπετίμησε</span>, <span class="ital">to rebuke—rebuked</span>) Peter, whilst he <span class="ital">rebukes</span>, earns a <span class="ital">rebuke</span> himself. The same verb occurs, <a href="/mark/8-30.htm" title="And he charged them that they should tell no man of him.">Mark 8:30</a>, <span class="greekheb">ἐπετίμησεν</span>.<span class="p"><br /><br /></span><A name="33"></a> <div class="versenum"><a href="/mark/8-33.htm">Mark 8:33</a></div><div class="verse">But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.</div>[33. <span class="greekheb">Τοὺς μαθητὰς αὐτοῦ</span>, <span class="ital">His disciples</span>) who might have been very quickly carried away by Peter’s objection, so as to embrace views merely human.—V. g.]<span class="p"><br /><br /></span><A name="34"></a> <div class="versenum"><a href="/mark/8-34.htm">Mark 8:34</a></div><div class="verse">And when he had called the people <i>unto him</i> with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.</div><a href="/mark/8-34.htm" title="And when he had called the people to him with his disciples also, he said to them, Whoever will come after me, let him deny himself, and take up his cross, and follow me.">Mark 8:34</a>. <span class="greekheb">Τὸν ὄχλον σὺν τοῖς μαθηταῖς</span>, <span class="ital">the multitude with His disciples</span>) The doctrine here taught was true catholic doctrine [<span class="ital">which is even inculcated upon the crowd, who were not yet quite distinctly instructed as to Jesus being the Messiah</span>.—V. g.].—<span class="greekheb">ἀκολουθεῖτω</span>, <span class="ital">let him follow</span>) in the death <span class="ital">of the cross</span>.<span class="p"><br /><br /></span><A name="35"></a> <div class="versenum"><a href="/mark/8-35.htm">Mark 8:35</a></div><div class="verse">For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.</div><a href="/mark/8-35.htm" title="For whoever will save his life shall lose it; but whoever shall lose his life for my sake and the gospel's, the same shall save it.">Mark 8:35</a>. <span class="greekheb">Καὶ τοῦ εὐαγγελίου</span>, <span class="ital">and of the Gospel</span>) So, <span class="ital">and of My words</span>, <a href="/mark/8-38.htm" title="Whoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he comes in the glory of his Father with the holy angels.">Mark 8:38</a>. [<span class="ital">Especially those concerning the cross</span>.—V. g.]<span class="p"><br /><br /></span><A name="36"></a> <div class="versenum"><a href="/mark/8-36.htm">Mark 8:36</a></div><div class="verse">For what shall it profit a man, if he shall gain the whole world, and lose his own soul?</div><A name="37"></a> <div class="versenum"><a href="/mark/8-37.htm">Mark 8:37</a></div><div class="verse">Or what shall a man give in exchange for his soul?</div><A name="38"></a> <div class="versenum"><a href="/mark/8-38.htm">Mark 8:38</a></div><div class="verse">Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.</div><a href="/mark/8-38.htm" title="Whoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he comes in the glory of his Father with the holy angels.">Mark 8:38</a>. <span class="greekheb">Ἐπαισχυνθῇ</span>, <span class="ital">shall be ashamed</span>) in words and deeds. [<span class="ital">It is by the undaunted confession of Christ itself that His own life is brought into danger</span>.—V. g.]—<span class="greekheb">Με</span>—<span class="greekheb">ὁ Υἱὸς τοῦ ἀνθρώπου</span>, <span class="ital">Me—the Son of Man</span>) concerning the present time, He speaks in the first person [<span class="ital">Me</span>]; concerning the future, in the third [<span class="ital">the Son of Man</span>. <span class="greekheb">λόγους</span>, <span class="ital">words</span>) of the cross [which carry with them the need of taking up a cross). The plural implies, that one may confess Christ in general, and yet be ashamed of this or that word, this or that saying of His; for instance, Matthew 5 This kind of shame must also be overcome.—<span class="greekheb">ἐν τῇ γενεᾷ ταύτῃ</span> <span class="ital">in this generation</span>) To this there stands in antithesis the general assembly of the last day, which is spoken of presently after.—<span class="greekheb">τῇ μοιχαλίδι καὶ ἁμαρτωλῷ</span>, <span class="ital">this adulterous and sinful</span>) which, as <span class="ital">an adulteress</span>, despises <span class="ital">Christ</span>:[2] as <span class="ital">sinful</span>, despises <span class="ital">His words</span>: and in consequence throws out in the way of those who confess Him all kinds of threats and promises. Such a crowd ought to be altogether despised. Who need fear them?—who regard them?—<span class="greekheb">ὁ Υἱὸς ἀνθρώπου</span>, <span class="ital">the Son of Man</span>) He had just now said, <span class="ital">Me and My words</span>, not <span class="ital">the Son of Man and His words</span>; but now He does not say, I, but the <span class="ital">Song of Solomon of Man</span>, which appellation has a peculiar connection with His glorious and visible Advent. <a href="/luke/9-26.htm" title="For whoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.">Luke 9:26</a>.—<span class="greekheb">ἐπαισχυνθήσεται</span>, <span class="ital">shall regard as an object of shame</span>) with good reason: and so shall not acknowledge as His, but shall put away from Him.—<span class="greekheb">τοῦ Πατρὸς</span>, <span class="ital">the Father</span>) Therefore His glory is, as of the Only-begotten of the Father, <a href="/john/1-14.htm" title="And the Word was made flesh, and dwelled among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.">John 1:14</a>.—<span class="greekheb">μετὰ τῶν ἀγγέλων τῶν ἁγίων</span>) This is the <span class="ital">Greek</span> reading, and that of the <span class="ital">Goth</span>. Version, etc. See App. Crit. Ed. ii. on this passage. O what shame! To be regarded as an object of shame in the presence of God the Father, of Christ, and of angels!<span class="p"><br /><br /></span>[2] The true Husband and Bridegroom of the Church.—ED. and TRANSL.<span class="p"><br /><br /></span><div id="botbox"><div class="padbot"><div align="center">Gnomon of the New Testament by Johann Bengel<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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