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was slowly fashioned through prayer, which was answered for His reverent devotion.
dehvsei" te kai; iJket. ] Vulg. preces supplicationesque. The first word devhsi" is the general term for a definite request (e.g., James 5:16). The second iJkethriva (here only in N. T. in which no other word of its group is used) describes the supplication of one in need of protection or help in some overwhelming calamity. The one ( devhsi" ) is expressed completely in words: the other ( iJkethriva , properly an olive branch entwined with wool borne by suppliants) suggests the posture and external form and emblems of entreaty (comp. Mark 14:35).

The two words are combined Job 40:22 (LXX.) (41:3); comp. Philo de Cher. § 13 (i. p. 147 M.). The difference between them is shewn strikingly in a letter of Agrippa given by Philo, Leg. ad Caium § 36 (ii. p. 586 M.) grafh; de; mhnuvsei mou th;n devhsin h}n ajnqj iJkethriva" proteivnw . Comp. 2 Macc. 9:18. pro;" to;n dun. ] The clause has been taken with dehvsei" kai; iJkethriva" , but the general structure of the sentence, which appears to mark each element in the supplication separately, points to the connexion with the participle ( prosenevgka" ); and the unusual construction of prosf. prov" (for dat. ) may be compared with gnwrizevsqw prov" (Phil. 4:6 with Lightfoot's note). The prayers of the Son were directed Godward, each thought was laid open in the sight of Him who was able to save out of death.
swvzein ejk qan. ] to save out of death , Vulg. salvum facere a morte. Syr. to quicken him from death. The phrase covers two distinct ideas, ‘to save from physical death so that it should be escaped,’ ‘to bring safe out of death into a new life.’ In the first sense the prayer recorded in John 12:27 was not granted, that it might be granted in the second.

Swvzein ejk does not necessarily imply that that is actually realised out of which deliverance is granted (comp. 2 Cor. 1:10), though it does so commonly (John 12:27; and exx. in Bleek).

In swvzein ejk (James 5:20; Jude 5) the dominant thought is of the peril in which the sufferer is immersed (contrast swvzein eij" 2 Tim. 4:18); in swvzein ajpov (Matt. 1:21; Acts 2:40; Rom. 5:9), of the peril from which he is rescued. Compare lutrou'sqai ejk 1 Pet. 1:18; lutr. ajpov Tit. 2:14; and rJuvsasqai ejk Luke 1:74; Rom. 7:24; 2 Cor. 1:10; Col. 1:13; 1 Thess. 1:10; 2 Tim. 3:11; 2 Pet. 2:9; rJuvsasqai ajpov Matt. 6:13; Rom. 15:31; 2 Thess. 3:2; both constructions are found together 2 Tim. 4:17, 18.

The force of the present swvzein will be seen in contrast with sw'sai Luke 19:10.
meta; kraugh'" ijsc. ] Vulg. cum clamore valido. The passage finds a striking illustration in a Jewish saying: ‘There are three kinds of prayers each loftier than the preceding: prayer, crying, and tears. Prayer is made in silence: crying with raised voice; but tears overcome all things [‘there is no door through which tears do not pass’]’ Synopsis Sohar ap. Schoettgen ad loc. There can be little doubt that the writer refers to the scene at Gethsemane; but the mention of these details of ‘the loud cry’ ‘and tears’ (John 11:35 ejdavkrusen ; Luke 19:41 e[klausen ), no less than the general scope of the passage, suggests the application of the words to other prayers and times of peculiar trial in the Lord's life. Compare John 11:33 ff.; 12:27 f.; (Matt. 27:46, 50).


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