01700
01701
 \\Worshipped him\\ (\\prosekunoun\\). In mockery. Imperfect tense as are
 \\etupton\\ (smote) and \\eneptuon\\ (did spit upon). Repeated
 indignities.

01702
 \\They lead him out\\ (\\exagousin auton\\). Vivid historical present
 after imperfects in verse
 # 19

01703
 \\They compel\\ (\\aggareuousin\\). Dramatic present indicative again
 where
 # Mt 27:32
 has the aorist. For this Persian word
 See note on "Mt 5:41"
 See note on "Mt 27:32"
 \\Coming out of the country\\ (\\erchomenon ap' agrou\\). Hence Simon met
 the procession. Mark adds that he was "the father of Alexander
 and Rufus." Paul mentions a Rufus in
 # Ro 16:13
 but it was a common name and proves nothing.
 See note on "Mt 27:32"
  for discussion of cross-bearing by criminals. Luke adds "after
 Jesus" (\\opisthen tou Isou\\). But Jesus bore his own cross till he
 was relieved of it, and he walked in front of his own cross for
 the rest of the way.

01704
 \\They bring him\\ (\\pherousin auton\\). Historical present again.
 See note on "Mt 27:33"
 ... and verses following
  for discussion of Golgotha.

01705
  \\They offered him\\ (\\edidoun auti\\). Imperfect tense where Matthew
 has the aorist \\edkan\\. \\Mingled with myrrh\\ (\\esmurnismenon\\).
 Perfect passive participle. The verb means flavoured with myrrh,
 myrrhed wine. It is not inconsistent with Mt 27:34, "mingled with
 gall."
 See note on "Mt 27:34"
 \\But he received it not\\ (\\hos de ouk elaben\\). Note the
 demonstrative \\hos\\ with \\de\\. Matthew has it that Jesus was not
 willing to take. Mark's statement is that he refused it.

01706
 \\What each should take\\ (\\tis ti ri\\). Only in Mark. Note double
 interrogative, Who What? The verb \\ari\\ is first aorist active
 deliberative subjunctive retained in the indirect question. The
 details in
 # Mr 15:24-32
 are followed closely by
 # Mt 27:35-44
 See there for discussion of details.

01707
 \\The third hour\\ (\\hra trit\\). This is Jewish time and would be
 nine A.M. The trial before Pilate was the sixth hour Roman time
 # Joh 19:14
 six A.M.

01708
 \\The superscription\\ (\\h epigraph\\). The writing upon the top of
 the cross (our word epigraph).
 # Lu 23:38
 has this same word, but
 # Mt 27:37
 has "accusation" (\\aitian\\). See Matthew for discussion.
 # Joh 19:19
 has "title" (\\titlon\\).

01709
01710
01711
01712
01713
01714
 \\Now come down\\ (\\katabat nun\\). Now that he is nailed to the cross.
 \\That we may see and believe\\ (\\hina idmen kai pisteusmen\\). Aorist
 subjunctive of purpose with \\hina\\. They use almost the very
 language of Jesus in their ridicule, words that they had heard
 him use in his appeals to men to see and believe. \\Reproached him\\
 (\\neidizon auton\\). Imperfect tense. They did it several times.
 Mark and Matthew both fail to give the story of the robber who
 turned to Christ on the Cross as told in
 # Lu 23:39-43

01715
 \\The sixth hour\\ (\\hras hekts\\). That is, noon (Jewish time), as
 the third hour was nine A.M.
 # Mr 15:25
 See note on "Mt 27:45"
  for discussion. Given also by
 # Lu 23:44
 Mark gives the Aramaic transliteration as does B in
 # Mt 27:45
 which see for discussion. \\Forsaken\\ (\\egkatelipes\\). Some MSS. give
 \\neidisas\\ (reproached). We are not able to enter into the fulness
 of the desolation felt by Jesus at this moment as the Father
 regarded him as sin
 # 2Co 5:21
 This desolation was the deepest suffering. He did not cease to be
 the Son of God. That would be impossible.

01716
01717
 \\He calleth Elijah\\ (\\Eleian phnei\\). They misunderstood the \\Eli\\ or
 \\Elei\\ (my God) for Elijah.

01718
 \\To take him down\\ (\\kathelein auton\\).
 # Mt 27:49
 has "to save him" (\\ssn\\), which see for discussion.

01719
 \\Gave up the ghost\\ (\\exepneusen\\). Literally, breathed out. See
 "yielded up his spirit" in
 # Mt 27:50
 for discussion for details. Mark uses this word \\exepneusen\\ again
 in verse
 # 39

01720
01721
 \\The centurion\\ (\\ho kenturin\\). A Latin word (_centurio_) used also
 in verse
 # 44
 and here only in the N.T. \\Which stood by over against him\\ (\\ho\\
 \\parestks ex enantias autou\\). This description alone in Mark,
 picturing the centurion "watching Jesus"
 # Mt 27:54
 \\So\\ (\\houts\\). With the darkness and the earthquake.
 See note on "Mt 27:54"
  for discussion of "the Son of God," more probably "a Son of
 God."

01722
 \\And Salome\\ (\\kai Salm\\). Apparently the "mother of the sons of
 Zebedee"
 # Mt 27:56
 Only in Mark.

01723
 \\Followed him and ministered unto him\\ (\\kolouthoun kai dikonoun\\
 \\auti\\). Two imperfects describing the long Galilean ministry of
 these three women and many other women in Galilee
 # Lu 8:1-3
 who came up with him (\\hai sunanabsai auti\\) to Jerusalem. This
 summary description in Mark is paralleled in
 # Mt 27:55
 and
 # Lu 23:49
 These faithful women were last at the Cross as they stood afar
 and saw the dreadful end to all their hopes.

01724
 \\The preparation\\ (\\paraskeu\\). Mark explains the term as meaning
 "the day before the sabbath" (\\prosabbaton\\), that is our Friday,
 which began at sunset.
 See note on "Mt 27:57"
 The Jews had already taken steps to get the bodies removed
 # Joh 19:31

01725
 \\A councillor of honourable estate\\ (\\euschmn bouleuts\\). A
 senator or member of the Sanhedrin of high standing, rich
 # Mt 27:57
 \\Looking for the Kingdom of God\\ (\\n prosdechomenos tn basileian\\
 \\tou theou\\). Periphrastic imperfect. Also
 # Lu 23:51
 The very verb used by Luke of Simeon and Anna
 # Lu 2:25,38
 # Mt 27:57
 calls him "Jesus' disciple" while
 # Joh 19:38
 adds "secretly for fear of the Jews." He had evidently taken no
 public stand for Jesus before now. \\Boldly\\ (\\tolmsas\\). Aorist
 (ingressive) active participle, becoming bold. It is the glory of
 Joseph and Nicodemus, secret disciples of Jesus, that they took a
 bold stand when the rest were in terror and dismay. That is love
 psychology, paradoxical as it may seem.

01726
 \\If he were already dead\\ (\\ei d tethnken\\). Perfect active
 indicative with \\ei\\ after a verb of wondering, a classical idiom,
 a kind of indirect question just as we say "I wonder if." Usually
 death by crucifixion was lingering. This item is only in Mark.
 \\Whether he had been any while dead\\ (\\ei palai apethanen\\). B D read
 \\d\\ (already) again here instead of \\palai\\ (a long time). Mark
 does not tell the request of the Jews to Pilate that the legs of
 the three might be broken
 # Joh 19:31-37
 Pilate wanted to make sure that Jesus was actually dead by
 official report.

01727
 \\Granted the corpse\\ (\\edrsato to ptma\\). This official
 information was necessary before the burial. As a matter of fact
 Pilate was probably glad to turn the body over to Joseph else the
 body would go to the potter's field. This is the only instance
 when \\ptma\\ (_cadaver_, corpse) is applied to the body (\\sma\\) of
 Jesus, the term used in
 # Mt 27:59; Lu 23:53; Joh 19:40

01728
 \\Wound\\ (\\eneilsen\\). This word is only here in the N.T. As
 \\entuliss\\ is only in
 # Mt 27:59; Lu 23:53; Joh 20:7
 Both verbs occur in the papyri, Plutarch, etc. They both mean to
 wrap, wind, roll in. The body of Jesus was wound in the linen
 cloth bought by Joseph and the hundred pounds of spices brought
 by Nicodemus
 # Joh 19:39
 for burying were placed in the folds of the linen and the linen
 was bound around the body by strips of cloth
 # Joh 19:40
 The time was short before the sabbath began and these two
 reverently laid the body of the Master in Joseph's new tomb, hewn
 out of a rock. The perfect passive participle (\\lelatommenon\\) is
 from \\latomos\\, a stonecutter (\\ls\\, stone, \\temn\\, to cut). For
 further details
 See note on "Mt 27:57"
 ... through verse 60
 # Lu 23:53
 and
 # Joh 19:41
 also tell of the new tomb of Joseph. Some modern scholars think
 that this very tomb has been identified in Gordon's Calvary north
 of the city. \\Against the door\\ (\\epi tn thuran\\). Matthew has the
 dative \\ti thuri\\ without \\epi\\ and adds the adjective "great"
 (\\megan\\).

01729
 \\Beheld\\ (\\etheroun\\). Imperfect tense picturing the two Marys
 "sitting over against the sepulchre"
 # Mt 27:61
 and watching in silence as the shadows fell upon all their hopes
 and dreams. Apparently these two remained after the other women
 who had been beholding from afar the melancholy end
 # Mr 15:40
 had left and "were watching the actions of Joseph and Nicodemus"
 (Swete). Probably also they saw the body of Jesus carried and
 hence they knew where it was laid and saw that it remained there
 (\\tetheitai\\, perfect passive indicative, state of completion). "It
 is evident that they constituted themselves a party of
 observation" (Gould).




01730
 \\When the sabbath was past\\ (\\diagenomenou tou sabbatou\\). Genitive
 absolute, the sabbath having come in between, and now over. For
 this sense of the verb (common from Demosthenes on) see
 # Ac 25:13; 27:9
 It was therefore after sunset. \\Bought spices\\ (\\gorasan armata\\).
 As Nicodemus did on the day of the burial
 # Joh 19:40
 Gould denies that the Jews were familiar with the embalming
 process of Egypt, but at any rate it was to be a reverential
 anointing (\\hina aleipssin\\) of the body of Jesus with spices.
 They could buy them after sundown. Salome in the group again as
 in
 # Mr 15:40
 See note on "Mt 28:1"
  for discussion of "late on the sabbath day" and the visit of the
 women to the tomb before sundown. They had returned from the tomb
 after the watching late Friday afternoon and had prepared spices
 # Lu 23:56
 Now they secured a fresh supply.

01731
 \\When the sun was risen\\ (\\anateilantos tou hliou\\). Genitive
 absolute, aorist participle, though some manuscripts read
 \\anatellontos\\, present participle.
 # Lu 24:1
 has it "at early dawn" (\\orthrou batheos\\) and
 # Joh 20:1
 "while it was yet dark." It was some two miles from Bethany to
 the tomb. Mark himself gives both notes of time, "very early"
 (\\lian pri\\), "when the sun was risen." Probably they started
 while it was still dark and the sun was coming up when they
 arrived at the tomb. All three mention that it was on the first
 day of the week, our Sunday morning when the women arrive. The
 body of Jesus was buried late on Friday before the sabbath (our
 Saturday) which began at sunset. This is made clear as a bell by
 # Lu 23:54
 "and the sabbath drew on." The women rested on the sabbath
 # Luke 23:56
 This visit of the women was in the early morning of our Sunday,
 the first day of the week. Some people are greatly disturbed over
 the fact that Jesus did not remain in the grave full seventy-two
 hours. But he repeatedly said that he would rise on the third day
 and that is precisely what happened. He was buried on Friday
 afternoon. He was risen on Sunday morning. If he had really
 remained in the tomb full three days and then had risen after
 that, it would have been on the fourth day, not on the third day.
 The occasional phrase "after three days" is merely a vernacular
 idiom common in all languages and not meant to be exact and
 precise like "on the third day." We can readily understand "after
 three days" in the sense of "on the third day." It is impossible
 to understand "on the third day" to be "on the fourth day." See
 my _Harmony of the Gospels_, pp. 289-91.

01732
 \\Who shall roll us away the stone?\\ (\\Tis apokulisei hmin ton\\
 \\lithon;\\). Alone in Mark. The opposite of \\proskuli\\ in
 # 15:46
 In verse
 # 4
 \\rolled back\\ (\\anekekulistai\\, perfect passive indicative) occurs
 also. Both verbs occur in _Koin_ writers and in the papyri.
 Clearly the women have no hope of the resurrection of Jesus for
 they were raising the problem (\\elegon\\, imperfect) as they walked
 along.

01733
 \\Looking up they see\\ (\\anablepsasai therousin\\). With downcast eyes
 and heavy hearts (Bruce) they had been walking up the hill. Mark
 has his frequent vivid dramatic present "behold." Their problem
 is solved for the stone lies rolled back before their very eyes.
 # Lu 24:2
 has the usual aorist "found." \\For\\ (\\gar\\). Mark explains by the
 size of the stone this sudden and surprising sight right before
 their eyes.

01734
 \\Entering into the tomb\\ (\\eiselthousai eis to mnmeion\\). Told also
 by
 # Lu 24:3
 though not by Matthew. \\A young man\\ (\\neaniskon\\). An angel in
 # Mt 28:5
 two men in
 # Lu 24
 These and like variations in details show the independence of the
 narrative and strengthen the evidence for the general fact of the
 resurrection. The angel sat upon the stone
 # Mt 28:2
 probably at first. Mark here speaks of the young man \\sitting on\\
 \\the right side\\ (\\kathmenon en tois dexiois\\) inside the tomb. Luke
 has the two men standing by them on the inside
 # Luke 24:4
 Possibly different aspects and stages of the incident. \\Arrayed in\\
 \\a white robe\\ (\\peribeblmenon stoln leukn\\). Perfect passive
 participle with the accusative case of the thing retained (verb
 of clothing).
 # Lu 24:4
 has "in dazzling apparel." \\They were amazed\\ (\\exethambthsan\\).
 They were utterly (\\ex\\ in composition) amazed.
 # Lu 24:5
 has it "affrighted."
 # Mt 28:3
 tells more of the raiment white as snow which made the watchers
 quake and become as dead men. But this was before the arrival of
 the women. Mark, like Matthew and Luke, does not mention the
 sudden departure of Mary Magdalene to tell Peter and John of the
 grave robbery as she supposed
 # Joh 20:1-10

01735
 \\Be not amazed\\ (\\m ekthambeisthe\\). The angel noted their amazement
 (verse
 # 5
 and urges the cessation of it using this very word. \\The Nazarene\\
 (\\ton Nazarnon\\). Only in Mark, to identify "Jesus" to the women.
 \\The crucified one\\ (\\ton estaurmenon\\). This also in
 # Mt 28:5
 This description of his shame has become his crown of glory, for
 Paul
 # Gal 6:14
 and for all who look to the Crucified and Risen Christ as Saviour
 and Lord. He is risen (\\gerth\\). First aorist passive indicative,
 the simple fact. In
 # 1Co 15:4
 Paul uses the perfect passive indicative \\eggertai\\ to emphasize
 the permanent state that Jesus remains risen. \\Behold the place\\
 (\\ide ho topos\\). Here \\ide\\ is used as an interjection with no
 effect on the case (nominative). In
 # Mt 28:6
 \\idete\\ is the verb with the accusative. See Robertson, _Grammar_,
 p. 302.

01736
 \\And Peter\\ (\\kai ti Petri\\). Only in Mark, showing that Peter
 remembered gratefully this special message from the Risen Christ.
 Later in the day Jesus will appear also to Peter, an event that
 changed doubt to certainty with the apostles
 # Lu 24:34; 1Co 15:5
 See note on "Mt 28:7"
  for discussion of promised meeting in Galilee.

01737
 \\Had come upon them\\ (\\eichen autas\\). Imperfect tense, more exactly,
 \\held them, was holding them fast\\. \\Trembling and astonishment\\
 (\\tromos kai ekstasis\\, trembling and ecstasy), Mark has it, while
 # Mt 28:8
 has "with fear and great joy" which see for discussion. Clearly
 and naturally their emotions were mixed. \\They said nothing to any\\
 \\one\\ (\\oudeni ouden eipan\\). This excitement was too great for
 ordinary conversation.
 # Mt 28:8
 notes that they "ran to bring his disciples word." Hushed to
 silence their feet had wings as they flew on. \\For they were\\
 \\afraid\\ (\\ephobounto gar\\). Imperfect tense. The continued fear
 explains their continued silence. At this point Aleph and B, the
 two oldest and best Greek manuscripts of the New Testament, stop
 with this verse. Three Armenian MSS. also end here. Some
 documents (cursive 274 and Old Latin k) have a shorter ending
 than the usual long one. The great mass of the documents have the
 long ending seen in the English versions. Some have both the long
 and the short endings, like L, Psi, 0112, 099, 579, two Bohairic
 MSS; the Harklean Syriac (long one in the text, short one in the
 Greek margin). One Armenian MS. (at Edschmiadzin) gives the long
 ending and attributes it to Ariston (possibly the Aristion of
 Papias). W (the Washington Codex) has an additional verse in the
 long ending. So the facts are very complicated, but argue
 strongly against the genuineness of verses
 # 9-20
 of Mark 16. There is little in these verses not in
 # Mt 28
 It is difficult to believe that Mark ended his Gospel with verse
 # 8
 unless he was interrupted. A leaf or column may have been torn
 off at the end of the papyrus roll. The loss of the ending was
 treated in various ways. Some documents left it alone. Some added
 one ending, some another, some added both. A full discussion of
 the facts is found in the last chapter of my _Studies in Mark's
 Gospel_ and also in my _Introduction to the Textual Criticism of
 the New Testament_, pp. 214-16.

01738
 \\When he had risen early on the first day of the week\\ (\\anastas\\
 \\pri prti sabbatou\\). It is probable that this note of time goes
 with "risen" (\\anastas\\), though it makes good sense with
 "appeared" (\\ephan\\). Jesus is not mentioned by name here, though
 he is clearly the one meant. Mark uses \\mia\\ in verse
 # 2
 but \\prt\\ in
 # 14:12
 and the plural \\sabbatn\\ in verse
 # 2
 though the singular here. \\First\\ (\\prton\\). Definite statement that
 Jesus \\appeared\\ (\\ephan\\) to Mary Magdalene first of all. The verb
 \\ephan\\ (second aorist passive of \\phain\\) is here alone of the
 Risen Christ (cf. \\Eleias ephan\\,
 # Lu 9:8
 the usual verb being \\phth\\
 # Lu 24:34; 1Co 15:5
 \\From whom\\ (\\par' hs\\). Only instance of \\para\\ with the casting out
 of demons, \\ek\\ being usual
 # 1:25,26; 5:8; 7:26,29; 9:25
 \\Ekbeblkei\\ is past perfect indicative without augment. This
 description of Mary Magdalene is like that in
 # Lu 8:2
 and seems strange in Mark at this point, described as a new
 character here, though mentioned by Mark three times just before
 # 15:40,47; 16:1
 The appearance to Mary Magdalene is given in full by
 # Joh 20:11-18

01739
 \\She\\ (\\ekein\\). Only instance of this pronoun (=\\illa\\) absolutely in
 Mark, though a good Greek idiom. (See
 # Joh 19:35
 ) See also verses
 # 11,20
 \\Went\\ (\\poreutheisa\\). First aorist passive participle. Common word
 for going, but in Mark so far only in
 # 9:30
 in the uncompounded form. Here also in verses
 # 12,15
 \\Them that had been with him\\ (\\tois met' autou genomenois\\). This
 phrase for the disciples occurs here alone in Mark and the other
 Gospels if the disciples (\\mathtai\\) are meant. All these items
 suggest another hand than Mark for this closing portion. \\As they\\
 \\mourned and wept\\ (\\penthousin kai klaiousin\\). Present active
 participles in dative plural agreeing with \\tois ... genomenois\\
 and describing the pathos of the disciples in their utter
 bereavement and woe.

01740
 \\Disbelieved\\ (\\pistsan\\). This verb is common in the ancient
 Greek, but rare in the N.T. and here again verse
 # 16
 and nowhere else in Mark. The usual N.T. word is \\apeithe\\.
 # Lu 24:11
 uses this verb (\\pistoun\\) of the disbelief of the report of Mary
 Magdalene and the other women. The verb \\etheath\\ (from \\theamai\\)
 occurs only here and in verse
 # 14
 in Mark.

01741
 \\After these things\\ (\\meta tauta\\). Only here in Mark. Luke tells us
 that it was on the same day
 # Lu 24:13
 \\In another form\\ (\\en heteri morphi\\). It was not a \\metamorphsis\\
 or transfiguration like that described in
 # 9:2
 Luke explains that their eyes were holden so that they could not
 recognize Jesus
 # Lu 24:16
 This matchless story appears in full in
 # Lu 24:13-32

01742
 \\Neither believed they them\\ (\\oude ekeinois episteusan\\). The men
 fared no better than the women. But Luke's report of the two on
 the way to Emmaus is to the effect that they met a hearty welcome
 by them in Jerusalem
 # Lu 24:33-35
 This shows the independence of the two narratives on this point.
 There was probably an element who still discredited all the
 resurrection stories as was true on the mountain in Galilee later
 when "some doubted"
 # Mt 28:17

01743
 \\To the eleven themselves\\ (\\autois tois hendeka\\). Both terms,
 eleven and twelve
 # Joh 20:24
 occur after the death of Judas. There were others present on this
 first Sunday evening according to
 # Lu 24:33
 \\Afterward\\ (\\husteron\\) is here alone in Mark, though common in
 Matthew. \\Upbraided\\ (\\neidisen\\). They were guilty of unbelief
 (\\apistian\\) and hardness of heart (\\sklrokardian\\). Doubt is not
 necessarily a mark of intellectual superiority. One must steer
 between credulity and doubt. That problem is a vital one today in
 all educated circles. Some of the highest men of science today
 are devout believers in the Risen Christ. Luke explains how the
 disciples were upset by the sudden appearance of Christ and were
 unable to believe the evidence of their own senses
 # Lu 24:38-43

01744
 \\To the whole creation\\ (\\psi ti ktisei\\). This commission in Mark
 is probably another report of the missionary _Magna Charta_ in
 # Mt 28:16-20
 spoken on the mountain in Galilee. One commission has already
 been given by Christ
 # Joh 20:21-23
 The third appears in
 # Lu 24:44-49; Ac 1:3-8

01745
 \\And is baptized\\ (\\kai baptistheis\\). The omission of \\baptized\\ with
 "disbelieveth" would seem to show that Jesus does not make
 baptism essential to salvation. Condemnation rests on disbelief,
 not on baptism. So salvation rests on belief. Baptism is merely
 the picture of the new life not the means of securing it. So
 serious a sacramental doctrine would need stronger support anyhow
 than this disputed portion of Mark.

01746
 \\They shall speak with new tongues\\ (\\glssais lalsousin\\
 \\[kainais]\\). Westcott and Hort put \\kainais\\ (new) in the margin.
 Casting out demons we have seen in the ministry of Jesus.
 Speaking with tongues comes in the apostolic era
 # Ac 2:3; 10:46; 19:6; 1Co 12:28; 14

01747
 \\They shall take up serpents\\ (\\opheis arousin\\). Jesus had said
 something like this in
 # Lu 10:19
 and Paul was unharmed by the serpent in Malta
 # Ac 28:3
 \\If they drink any deadly thing\\ (\\k'an thanasimon ti pisin\\). This
 is the only N.T. instance of the old Greek word \\thanasimos\\
 (deadly).
 # Jas 3:8
 has \\thanatphoros\\, deathbearing. Bruce considers these verses in
 Mark "a great lapse from the high level of Matthew's version of
 the farewell words of Jesus" and holds that "taking up venomous
 serpents and drinking deadly poison seem to introduce us into the
 twilight of apocryphal story." The great doubt concerning the
 genuineness of these verses (fairly conclusive proof against them
 in my opinion) renders it unwise to take these verses as the
 foundation for doctrine or practice unless supported by other and
 genuine portions of the N.T.

01748
 \\Was received up into heaven\\ (\\anelmpth eis ton ouranon\\). First
 aorist passive indicative. Luke gives the fact of the Ascension
 twice in Gospel
 # Lu 24:50
 and
 # Ac 1:9-11
 The Ascension in Mark took place after Jesus spoke to the
 disciples, not in Galilee
 # 16:15-18
 nor on the first or second Sunday evening in Jerusalem. We should
 not know when it took place nor where but for Luke who locates it
 on Olivet
 # Lu 24:50
 at the close of the forty days
 # Ac 1:3
 and so after the return from Galilee
 # Mt 28:16
 \\Sat down at the right hand of God\\ (\\ekathisen ek dexin tou\\
 \\theou\\). Swete notes that the author "passes beyond the field of
 history into that of theology," an early and most cherished
 belief
 # Ac 7:55; Ro 8:34; Eph 1:20; Col 3:1
 # Heb 1:3; 8:1; 10:12; 12:2; 1Pe 3:22; Re 3:21

01749
 \\The Lord working with them\\ (\\tou kuriou sunergountos\\). Genitive
 absolute. This participle not in Gospels elsewhere nor is
 \\bebaiountos\\ nor the compound \\epakolouthountn\\, all in Paul's
 Epistles. \\Pantacho\\ once in Luke. Westcott and Hort give the
 alternative ending found in L: "And they announced briefly to
 Peter and those around him all the things enjoined. And after
 these things Jesus himself also sent forth through them from the
 east even unto the west the holy and incorruptible proclamation
 of the eternal salvation."

