17. Sanctify (dy/acov). Constantly used in the Septuagint to express the entire dedication and consecration of both per- sons and things to God. See Exod. xxix. 1, 36; xl. 13; Lev. xxii. 2, 8. Rev., in margin, consecrate. See on x. 36.
Through thy truth (év 7 dAnIeiq cov). The best texts omit thy. Through (év) is to be rendered literally, nm, marking the sphere or element of consecration. Rev., sanctify them in the truth.
Thy word (6ddyos 6 ods). Properly, the word which vs thine. See on xv. 9.
18. Sent (améortethas—arréctetda). Ona mission. See on Matt. x. 16.
Sanctify. See on ver. 17.
20. Shall believe (aucrevodvrwv). The best texts read murtevovtwy, the present participle, that believe. The future body of believers is conceived as actually existing.
On me through their word. The Greek order is, belzeve through their word on me. “ Believe through their word” forms a compound idea.
21. One. Omit.
24. They—whom (ois). The best texts read 6, that which. The construction is similar to that in ver. 2, “that He should give eternal life,” etc. Like w@v, all, in that passage, that which here refers to the body of believers taken collectively.
I will (9é\@). See on Matt. i. 19.*
My glory. The glory which is mine.
* Godet says that this expression ‘‘is nowhere else found in the mouth of Jesus.” But see Matt. viii. 3; Mark xiv. 36; John xxi. 22.
1. Compare Matt. xxvi. 30; 36-46; Mark xiv. 26; 32-42; Luke xxii. 89-46.
1. Brook (xeyudppov). From xeiua, winter, and péw, to flow. Properly, a winter torrent. Only here in the New Testament. Rev., in margin, ravine. In classical Greek it occurs in De- mosthenes in the sense of a drain or conduit. It may be taken as equivalent to the Arabic wady, which means a stream and its bed, or properly, the valley of a stream even when the stream is dry.
Kidron (Kédpov). Which might also be rendered of the cedars, which some editors prefer. There is some uncertainty as to the exact meaning of the word cedar, which occurs fre- quently, some supposing it to be a general name for the pine family. A tree of dark foliage is mentioned in the Talmud by the name of cedrun. The ravine of Kidron separated the Mount of Olives from the Temple-Mount. Westcott cites from Derenbourg (“On the History and Geography of Pales- tine ”) a passage of the Talmud to the effect that on the Mount of Olives there were two cedars, under one of which were four shops for the sale of objects legally pure; and that in one of them pigeons enough were sold for the sacrifices of all Israel. He adds: “ Even the mention of Kidron by the sec- ondary and popular name of ‘the ravine of the cedars’ may contain an allusion toa scandal felt as a grievous burden at the time when the priests gained wealth by the sale of victims by the two cedars.” The Kidron is the brook over which David passed, barefoot and weeping, when fleeing from Absalom (2 Sam. xv. 23-30). There King Asa burned the obscene idol of his mother (1 Kings xv. 13). It was the receptacle for the im- purities and abominations of idol-worship, when removed from the temple by the adherents of Jehovah (2 Chron. xxix. 16) ; and, in the time of Josiah, was the common cemetery of the