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Bow (2827)(klino) means literally to slant, slope, incline, bend. It was used figuratively of the day "declining" (Lk 9:12, 24:29). Klino is the root of ekklino (ek = out + klino = to lean) which literally means to lean out and thus to turn aside or deviate from the right (righteous) way (as in Ro 3:12-note). The Greek word for bed is kline which is derived from klino (to recline). Wavering (in He 10:23-note) is the Greek aklines derived from "a" (when prefixed to a word a makes it mean the opposite to what it meant originally) plus klino “to lean towards”. In the OT (Septuagint), klino is often used of a prayer to God to "Incline His ear". It is used figuratively of inclining one's heart (Ps 119:36, 112 - see below for Spurgeon's exposition) and for God turning the hearts of kings (Pr 21:1). Thayer's Greek-English Lexicon... 1. transitive, a. “to incline, bow”: of one dying, John 19:30; of the terrified, Luke 24:5. b. equivalent to “to cause to fall back”: i.e. to turn to flight, Hebrews 11:34 c. “to recline”: the head, in a place for repose (AV “lay one’s head”), Mt 8:20; Lk 9:58. 2. intransitive, “to incline oneself”: of the declining day (AV “wear away, be far spent”), Lk 9:12; 24:29; Jer 6:4 Klino is used 7x in 7v - Mt 8:20 the Son of Man has nowhere to lay His head. Luke 9:12 And the day began to decline, Luke 9:58 the Son of Man has nowhere to lay His head. Luke 24:5 the women were terrified and bowed their faces to the ground, Luke 24:29 the day is now nearly over." John 19:30 He bowed His head, Heb 11:34 put foreign armies to flight Klino - 45x in the non-apocryphal Septuagint (LXX) - Judg 7:5, 6; 9.3" class="scriptRef">9:3; 19:8; 1 Sam 4:2; 14:32; 2 Sam 19:14; 22:10; 1 Kgs 2:28; 2 Kgs 19:16; 20:10; Ezra 7:28; 9:5, 9; Job 38:37; Ps 17:6; 18:9; 11" class="scriptRef">21:11; 31:2; 45:10; 46:6; 49:4; 62:3; 71:2; 75:8; 78:1; 86:1; 88:2; 102:2, 11; 104:5; 116:2; 119:36, 112; 144:5; Prov 21:1; Isa 24:20; 33:23; Jer 6:4; 17:22; 34:14; 35:15; 44:5; 48:12; Zech 14:4. Here are a few uses of klino in the Septuagint... Ps 17:6 I have called upon You, for You will answer me, O God; Incline (Imperative. Heb = natah; Lxx = klino) Your ear to me, hear my speech. Spurgeon: Incline thine ear unto me, and hear my speech. Stoop out of heaven and put thine ear to my mouth; give me thine ear all to myself, as men do when they lean over to catch every word from their friend. The Psalmist here comes back to his first prayer, and thus sets us an example of pressing our suit again and again, until we have a full assurance that we have succeeded. Ps 18:9 He bowed (Heb = natah; Lxx = klino) the heavens also, and came down With thick darkness under His feet. NET Bible Note: The Hebrew verb natah can carry the sense "[cause to] bend, bow down." For example Ge 49:15 pictures Issachar as a donkey that "bends" its shoulder or back under a burden. Here the LORD causes the sky, pictured as a dome or vault, to sink down as He descends in the storm. Spurgeon: He bowed the heavens also, and came down. He came in haste, and spurned everything which impeded His rapidity. The thickest gloom concealed His splendour, and darkness was under His feet; He fought within the dense vapours, as a warrior in clouds of smoke and dust, and found out the hearts of His enemies with the sharp falchion of his vengeance. Darkness is no impediment to God; its densest gloom He makes His tent and secret pavilion. See how prayer moves earth and heaven, and raises storms to overthrow in a moment the foes of God's Israel. Things were bad for David before he prayed, but they were much worse for his foes so soon as the petition had gone up to heaven. A trustful heart, by enlisting the divine aid, turns the tables on its enemies. If I must have an enemy let him not be a man of prayer, or he will soon get the better of me by calling in his God into the quarrel. Psalm 78:1 A Maskil of Asaph. Listen, O My people, to My instruction; Incline (Imperative. Heb = natah; Lxx = klino) your ears to the words of My mouth. 2 I will open my mouth in a parable; I will utter dark sayings of old, (Note: A number of the uses of klino in Lxx of the Psalms refer to a call for God to incline His ear. The repetition suggests that this would be a good prayer for modern saints to utter! And see especially Ps 119:36 below) Spurgeon: Incline your ears to the words of my mouth. Give earnest attention, bow your stiff necks, lean forward to catch every syllable. We are at this day, as readers of the sacred records, bound to study them deeply, exploring their meaning, and laboring to practice their teaching. As the officer of an army commences his drill by calling for "Attention," even so every trained soldier of Christ is called upon to give ear to His words. Men lend their ears to music, how much more then should they listen to the harmonies of the gospel; they sit enthralled in the presence of an orator, how much rather should they yield to the eloquence of Heaven. Incline your ears. Lay them close to my lips, that no parcel of this sacred language fall to the ground by your default. John Trapp. Psalm 86:1 A Prayer of David. Incline (Imperative. Heb = natah; Lxx = klino) Your ear, O LORD, and answer me; For I am afflicted and needy. Spurgeon: Bow down thine ear, O Lord, hear me. In condescension to my littleness, and in pity to my weakness, "bow down thine ear, O Lord." When our prayers are lowly by reason of our humility, or feeble by reason of our sickness, or without wing by reason of our despondency, the Lord will bow down to them, the infinitely exalted Jehovah will have respect unto them. Faith, when she has the loftiest name of God on her tongue, and calls him Jehovah, yet dares to ask from him the most tender and condescending acts of love. Great as he is he loves his children to be bold with him. For I am poor and needy -- doubly a son of poverty, because, first, poor and without supply for my needs, and next needy, and so full of wants, though unable to supply them. Our distress is a forcible reason for our being heard by the Lord God, merciful, and gracious, for misery is ever the master argument with mercy. Such reasoning as this would never be adopted by a proud man, and when we hear it repeated in the public congregation by those great ones of the earth who count the peasantry to be little better than the earth they tread upon, it sounds like a mockery of the Most High. Of all despicable sinners those are the worst who use the language of spiritual poverty while they think themselves to be rich and increased in goods. Psalm 119:36 Incline (Imperative. Heb = natah; Lxx = klino) my heart to Your testimonies (Hebrew = "turn my heart to your rules.") And not to dishonest gain. Spurgeon: Incline my heart unto thy testimonies. Does not this prayer appear to be superfluous, since it is evident that the Psalmist's heart was set upon obedience? We are sure that there is never a word to spare in Scripture. After asking for active virtue it was meet that the man of God should beg that his heart might be in all that he did. What would his goings be if his heart did not go? It may be that David felt a wandering desire, an inordinate leaning of his soul to worldly gain (Ed: Can we not identify dear reader? And do we not oft times need to utter this prayer?), -- possibly it even intruded into his most devout meditations, and at once he cried out for more grace. The only way to cure a wrong leaning is to have the soul bent in the opposite direction. Holiness of heart is the cure for covetousness. What a blessing it is that we may ask the Lord even for an inclination. Our wills are free, and yet without violating their liberty, grace can incline us in the right direction. This can be done by enlightening the understanding as to the excellence of obedience, by strengthening our habits of virtue, by giving us an experience of the sweetness of piety, and by many other ways. If any one duty is irksome to us it behooves us to offer this prayer with special reference thereto: we are to love all the Lord's testimonies, and if we fail in any one point we must pay double attention to it. The learning of the heart is the way in which the life will lean: hence the force of the petition, "Incline my heart." Happy shall we be when we feel habitually inclined to all that is good. This is not the way in which a carnal heart ever leans; all its inclinations are in opposition to the divine testimonies. And not to covetousness. This is the inclination of nature, and grace must put a negative upon it. This vice is as injurious as it is common; it is as mean as it is miserable. It is idolatry, and so it dethrones God; it is selfishness, and so it is cruel to all in its power; it is sordid greed, and so it would sell the Lord himself for pieces of silver. It is a degrading, grovelling, hardening, deadening sin, which withers everything around it that is lovely and Christlike. He who is covetous is of the race of Judas, and will in all probability turn out to be himself a son of perdition. The crime of covetousness is common, but very few will confess it; for when a man heaps up gold in his heart, the dust of it blows into his eyes, and he cannot see his own fault. Our hearts must have some object of desire, and the only way to keep out worldly gain is to put in its place the testimonies of the Lord. If we are inclined or bent one way, we shall be turned from the other: the negative virtue is most surely attained by making sure of the positive grace which inevitably produces it. Psalm 119:112 I have inclined my heart to perform Your statutes Forever, even to the end. Samekh. Spurgeon: I have inclined mine heart to perform Thy statutes alway, even unto the end. He was not half inclined to virtue, but heartily inclined to it. His whole heart was bent on practical, persevering godliness. He was resolved to keep the statutes of the Lord with all his heart, throughout all his time, without erring or ending. He made it his end to keep the law unto the end, and that without end. He had by prayer, and meditation, and resolution made his whole being lean towards God's commands; or as we should say in other words -- the grace of God had inclined him to incline his heart in a sanctified direction. Many are inclined to preach, but the Psalmist was inclined to practise; many are inclined to perform ceremonies, but he was inclined to perform statutes; many are inclined to obey occasionally, but David would obey alway; and, alas, many are inclined for temporary religion, but this godly man was bound for eternity, he would perform the statutes of his Lord and King even unto the end. Lord, send us such a heavenly inclination of heart as this: then shall we show chat thou hast quickened and taught us. To this end create in us a clean heart, and daily renew a right spirit within us, for only so shall we incline in the right direction. Pr 21:1 The king's heart is like channels of water in the hand (speaks of power) of the LORD; He turns (Heb = natah; Lxx = klino) it wherever He wishes. NET Bible Note: The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the LORD with the king. No king is supreme; the LORD rules. Bowed His head and gave up His Spirit - When? When the work the Father had given Him to accomplish had been accomplished. His life was not taken from Him, but He made a volitional choice to give it up, just as He had predicted (notice the repetition) earlier declaring... I am the good shepherd, and I know My own and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep. I have other sheep (Gentiles), which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd (Allusion to the birth of the church in Acts 2, Ep 2:14, 15, 16). For this reason the Father loves Me, because I lay down My life so that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father. (Jn 10:14, 15, 16, 17, 18) Gave up His spirit - The synoptic gospels say... And Jesus cried out again with a loud voice, and yielded up His spirit. (Mt 27:50) And Jesus uttered a loud cry, and breathed His last. (Mk 15:37) And Jesus, crying out with a loud voice, said, “Father, into Your hands I commit My spirit.” Having said this, He breathed His last. (Lk 23:46) Warren Wiersbe emphasizes the point that... His death was voluntary: He willingly dismissed His spirit (John 19:30; and Jn 10:17, 18). He "gave Himself" (Gal 2:20). He offered Himself as a ransom (Mk 10:45), as a sacrifice to God (Ep 5:2), and as a propitiation for sin (1Jn 2:2). In Lk 9:31, His death is called a "decease," which in the Greek is "exodus," suggesting the Passover lamb and the deliverance from bondage. It will take eternity to reveal all that happened when Jesus Christ died on the cross. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos) Henry Morris has an interesting comment on "bowed his head" observing that The first of the eighty times Jesus called Himself "the Son of man" was when He said, The Son of man has no where to lay (klino) his head (Mt 8:20). In the Old Testament (but see also Lk 24:5), the term "bow the head" is equivalent to "worship," that is, to "bow down to the will of God" (see Ge 22:5). During His earthly ministry, we never read of Jesus worshipping God, though He taught others to do so. He had nowhere to "bow[ed] his head," to "worship." He had come to do the will of God and to finish His work and that was still unfinished until He went to the cross. But now the work was accomplished; He had perfectly finished the will of God so at last He could "bow(ed) his head;" He finally had a place to worship the Father. (Morris, Henry: Defenders Study Bible. World Publishing) William MacDonald... That He gave up His spirit emphasizes the fact that His death was voluntary. He determined the time of His death. In full control of His faculties, He dismissed His spirit—an act no mere man could accomplish.

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