From Gerhard Kittel, ed., 

Gerhard Kittel, ἀκολουθέω
		Because it signifies following the Messiah, this discipleship is essentially a religious gift.  ἀκολουθεῖν means participation in the salvation offered in Jesus. In Lk. 9:61f. only he who εὐθετός ἐστιν τῇ βασιλείᾳ τοῦ θεοῦ can achieve  ἀκολουθεῖν.
	… the connection of the word [ἀκολουθεῖν] with the concrete processes of the history of Jesus is so strornlgy felt and retained that no noun ever came into use corresponding to the concept of discipleship. ...

Gerhard Kittel, ἀκούω
		As is only natural, the content of hearing is determined by the content of the message.  In the New Testament this is always the offering of salvation and ethical demand in one.  Hearing, then, is always the reception both of grace and of the call to repentance.  This means that the only marks to distinguish true hearing from purely physical hearing are faith (Mt. 8:10; 9;2; 17:20 etc.) and action (Mt. 7:16, 24, 26; R. 2:13 etc.).  This is not the place to treat of the interrelationship of the two.  It is surely evident, however, that NT hearing as reception of the declared will of God always implies affirmation of this will as the willing of salvation and repentance by the man who believes and acts.  There thus arises, as the crowning concept of the obedience which consists in faith and the faith which consists in obedience, ὑπακοὴ πίστεως, R. 1·5; 16:26 ....

Albrecht Oepke, ἀνίστημι
	A.  Meanings of ἀνίστημι and  ἐξανιστάναι
	B.  Resurrection in the Greek world
	C.  Resurrection in the OT and Judaism
	D.  Resurrection in the NT

Rudolf Bultmann, , 1:703-708.
		There is no special sense even in cases where there is admonition to embrace a special knowledge.  Yet the usage diverges at this point from that which characterises the Greek world.  It approximates to the OT view in which knowledge is also a movement of the will, so that  means: “let it be told you.”  That is to say, it is no mere question of objective confirmation but of a knowledge which accepts the consequences of knowledge.  Thus already in the parable in MT. 24:43 and par.: … (p. 704).
		In other passages, however, we clearly see the OT view that knowledge is insight into the will of God in command and blessing.  It is primarily acknowledgment, and obedient or grateful submission to what is known.  (pp. 704-5).
		The Christian view of knowledge is thus largely determined by the OT.  (p. 708).

Charles Hodge:
To secure the accomplishment of the promise that He should ‘see the travail of his soul and be satisfied,’ the Holy Spirit so operates on the chosen people of God, that they are brought to repentance and faith, and thus made heirs of eternal life, through Jesus Christ their Lord.
		This work of the Spirit is in the Scriptures called VOCATION.  It is one of the many excellences of the Reformed Theology that it retains, as far as possible, Scriptural terms for Scriptural doctrines.  It is proper that this should be done.  Words and thoughts are so intimately related that to change the former, is to modify, more or less seriously, the latter.  And as the words of Scripture are the words of the Spirit, it is becoming and important that they should be retained.

Louis Berkhof, 
Others, with a greater degree of probability, derive the word [ קָדַשׁ ] from the word qad, meaning 'to cut.'  This would make the idea of separation the original idea.  The word would then point to aloofness, separateness, or majesty.  Though this meaning of the words ‘sanctification’ and ‘holiness’ may seem unusual to us, it is in all probability the fundamental idea expressed by them. 

John Murray, 
(With regard to Eph. 1:13)  “Hearing and believing are therefore prior in order and cannot be made to follow the sealing of the Spirit.”

An Exercise in Multiperspective Analysis

 A.	Introduction (What is multiperspective analysis?)

	Multiperspective analysis is a means for stimulating our awareness and appreciation of connections that any given passage has with many others.

	Every passage of the Bible is connected with many others, because God is the author of all of them.  But not all connections are equally important.  Allusions and direct quotations of other passages are of great importance.  Connections between passages from the same book, or passages from different books by the same human author, are usually more important than connections to other books not by the sane human author.

	To find these connections, you should start by using the cross references in a good cross reference Bible.  Multiperspective analysis can best be applied after you have some appreciation for the connections that you can uncover using cross references and concordances.  In multiperspective analysis, you try to look at a given passage from a large number of different perspectives.  When these perspectives are properly chosen, they can enable you to uncover further large-scale, vague connections with many other passages simultaneously.  But because these connections are vaguer and more multifaceted, they can easily be overlooked in an approach using cross references.

 B.	Types of perspectives
The following are some of the perspectives that can fruitfully be used in exploring what connections a passage has with other passages.
 1.	Look at the passage from the perspective of each of the parties involved.
 a.	God  What is said about God?  What is God doing?
 b.	Human beings  What are the human beings expected to do?  What do they do in fact?  What is their attitude?  Sometimes this can be subdivided into (1) rebels and opponents of God, and (2) servants of God.
 c.	Mediators   What does the passage say about mediators between God and man?
 2.	Look at the passage from the perspective of different mediatorial roles.
 a.	Prophet	Are there distinctively prophetic actions here?
 b.	King		Are there distinctively kingly actions here?
 c.	Priest		Are there distinctively priestly actions here?
 d.	Servants of Yahweh  Are there agents of the Lord functioning as comprehensive mediators?

 3.	Look for historical patterns.
 a.	Promise, development, fulfillment (cf.  Luke 24:44)
What promises are given, what fulfillments of promises are accomplished?  What fulfillments do people continue to wait for?
 b.	What is happening concerning land and offspring (two central aspects of promise)?
 c.	What is happening concerning covenant?  sanctuary?
 d.	Sin, suffering, glory (cf.  Luke 24:26)
Is there a pattern here of sin followed by suffering followed by glory?
 4.	Look at the passage from various ethical perspectives.
 a.	Normative	What does God command as a principle valid for all time?
 b.	Existential	What does the passage exemplify in the way of approved human attitudes?
 c.	Situational	How does this particular situation color human responsibility?
 5.	Look for major themes of the book to be manifested in the passage.  For example, if the passage is from Isaiah look for a manifestation of major themes of the Book of Isaiah:
 a.	Idol polemic
 b.	Creation and birth
 c.	Proclamation of salvation to the nations
 d.	The coming of righteousness
 e.	The second exodus
 f.	Joy

 C.	Fulfillment in Christ

For each one of the above perspectives, one can also ask how the material of the passage is connected to the fulfillment of God's purposes in Christ.  One may ask, (1) How is what is happening in this passage similar to what Christ does?  (2) How is it different from what Christ does (e.g., how does the work of Christ exceed what happens in the OT)?  (3) How do the particular historical and literary contexts of the passage help to explain its difference from what Christ does in the cross and resurrection?  For example, under 1.a. above, one asks what the passage says about God.  One may then ask further, (1) “How is what God does here similar to what Christ does when he comes?”; (2) “How is what God does here different from what Christ does when he comes?”; (3) “How do differences in history and in this book of the Bible help to explain the differences in God's actions?”

 D.	Illustration: Isaiah 51:21-23

As an illustration, let us apply some of these perspectives to the passage Isaiah 51:21-23.  We will try using the following perspectives: lb, 2c, 3d, 5a, 5d.

lb. What happens to the human beings in Isaiah 51:21-23?  The people of Jerusalem have already experienced affliction.  Now they are to be relieved, so that they will not suffer God’s wrath again.  On the other hand, those who tormented Jerusalem will now themselves receive the Lord’s cup of wrath.

2c.  Are there distinctively priestly actions here?  There is no obvious priestly action.  But there is something.  The turning away of wrath in verse 22 is closely connected with the satisfaction of God's wrath and propitiation, which is integral to the meaning of priesthood.

3d. Is there a pattern of sin, suffering, and glory?  The sin of Jerusalem forms the background (not mentioned in this passage) for the affliction which she has suffered (21).  The coming glory of Jerusalem is here expressed mostly negatively, in the form of removal of the affliction (22) and the punishment of the enemies of Jerusalem (23).  Thus there is here a definite pattern of sin, suffering, and glory.

5a.  Is there an idol polemic here in 51:21-23 of the sort that we find many times in the chapters 40-48?  There is none directly.  But in the larger context it appears that the tormentors of Jerusalem are Babylonian idolaters.  Hence, indirectly, their humiliation implies the humiliation of their idols.

5d.  Is there a discussion in this passage of the Isaianic theme of righteousness?  This righteousness is first the righteousness of the Lord (Isa 51:8), then of those who respond to his salvation (52:1).  The word righteousness does not appear in 51:21-23.  Nor is the concept easily visible.  Hence we might judge that this perspective does not yield us any information. or we might still say that the Lord's requital of Jerusalem’s enemies (v. 23) is, in a general way, a manifestation of his righteousness.

In addition, let us explore to some extent how the material of Isaiah 51:21-23 may be related to the work of Christ.  Let us choose perspectives lb and 2c above.  Under lb, we may ask how the experience of the people in Isaiah 51:21-23 relates to the experience of Christ.  Christ, as a true man, as a representative man, experienced affliction on account of the sins of others.  As the true Israel of Isaiah 49:3 and 53, he experienced in an intensified and final form the afflictions which Jerusalem experienced only in a typical form.  He drank the cup of the Father’s wrath (Mark 14:36), and was then vindicated.

2c.  Christ as the final priest (Heb 7).  He permanently achieves forgiveness and access to the presence of God (Heb 10:1-14).  Through him the wrath of God is turned away (Rom 8:1; 1 John 2:2).

	Of course, this Christological exploration could be deepened and expanded by reflecting more on the differences between the form and circumstances of the promise of removing wrath, and the form and circumstances of the actual removal that comes to us in Christ at a later stage in redemptive history.
 E.	Your practice
	For your own practice, you should now try to examine the passage Isaiah 52:11-12 using the same procedure as was used above for Isaiah 51:21-23.  Once more, try using the perspectives lb, 2c, 3d, 5a, and 5d.  For perspectives lb and 2c only, try to work out some of the connections that Isaiah 52:11-12 has to the work of Christ.