This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1906 edition. Excerpt: ...tendency of 1'11rdpxew to indicate being already, or beforehand, has legitimate scope here, and an impressive fitness. Here then our Redeeming Lord is revealed as so antecedently being in the form of God that He was, before He stooped to our life, nothing less than Bearer of Divine Attributes, that is ...
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This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1906 edition. Excerpt: ...tendency of 1'11rdpxew to indicate being already, or beforehand, has legitimate scope here, and an impressive fitness. Here then our Redeeming Lord is revealed as so antecedently being in the form of God that He was, before He stooped to our life, nothing less than Bearer of Divine Attributes, that is to say, Goo. Though, u.opcents+; is not the same as ofmia, yet the possession of the;40pcentsi involves participation in the o /o'la. also; for, u.opcentsi; implies not the external accidents but the essential attributes (Lightfoot). dprrayp.6v. The word occurs only here in Biblical Greek, and only once (Lightfoot) in secular Greek (Plutarch, M01." p. 12 A). Words ending. in ', u.os properly suggest an act or process; in this case, therefore, a seizing, or robbery. But in usage they readily get the meaning of the matter or aim of the act; e.g. 0ea, u6s, properly a setting, is by usage a thing set, a statute. 'Ap1ra'y, u.6s may therefore be an equivalent here to ip1ra'yrla, a thing seized, or grasped, as plunder or as prize. And the phrase d.p1ra'y, ue. 1'7'yei00al-rI. is not uncommon in later Greek, in the sense of highly prizing, welcoming as an unexpected gain (pmuov). So explained, obx d.p1ra.'y, ubv 1'1'yfiaaro here gives a sense perfectly fitting the context: Possessed of the Divine Attributes, He did not treat His co'equality as a prize, to be held only for Himself, but rather made it occasion for an infinite act of self'sacrifice for others. Such on the whole is the explanation given by the Greek fathers and by some of the ablest Latins (see Lightfoot s detached
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