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 FOUR GOSPELS: 
 
 T II A N S L A T E D 
 
 I'KoM THE 
 
 GREEK TEXT OF TISCI1EXD0RF, 
 
 WITH THE VARIOUS READINGS OF GRIESBACn, LACHMANN, TISCUENDORF, 
 TUEGELLES, MEYER, ALFORD, AND OTHERS; 
 
 HSSttfj Critical anto liipositoro Xotcs, 
 
 BY 
 
 NATHANIEL S. FOLSOM. 
 
 BOSTON: 
 A. WILLIAMS AND COMPANY. 
 
 180:). 
 
( & 
 
 I 
 
 Entered, according to Act of Congress, in the year 1869, by 
 
 NATHANIEL, S. FOLSOM, 
 
 In the Clerk's Office of the District Court for the District of Massachusetts. 
 
 
 CAMBRIDGE: 
 PRESS OF JOHN WILSON AND SON. 
 
TO MY FORMER COLLEAGUES AND PUPILS 
 
 OF THE 
 
 fflratobillc Ideological $cj)ool; 
 
 TO CHRISTIAN DISCIPLES OF EVERY DENOMINATION; 
 
 TO ALL, 
 
 WITHOUT DISTINCTION OR RESTRICTION OF NAME, 
 
 WHO SEEK TO KNOW THE TRUTH, AND TO DO THE WILL OF GOD, 
 
 This Volume is I?iscribcd. 
 
" The doctrines of Christianity are much more clearly 
 taught in the Bible in the words of Christ himself, than 
 in the formularies of the Church of England, or of anv 
 other Church." — Earl Russell in the House of Lords, Dec. 
 
 2, 1867. 
 
 "We, that is, all of the Anglican Church who have had 
 any regular training in theology, are so early taught to trace 
 the Creed in the Scriptures, and to refer at once certain por- 
 tions of both Testaments to certain high mysteries of the 
 Catholic faith, that it commonly appears to ourselves as 
 though we had learned these mysteries directly from the 
 Scriptures. But there are few, surely, who on careful recol- 
 lection would not be compelled to acknowledge that the 
 Creed, or some corresponding catechetical instruction, had 
 prepossessed them with these truths, before ever they thought 
 of proving them from Holy Writ. I need hardly remind you 
 of the unquestioned historical fact that the very Nicene 
 Creed itself, to which perhaps of all formulae we are 
 most indebted for our sound belief in the proper Divinity 
 of the Son of God — even this Creed had its origin, 
 not from the Scriptures, but from tradition." — " Ser- 
 mons, Academical and Occasional," by John Keble, Oxford, 
 1848. 
 
PREFACE. 
 
 The following Translation was commenced more than 
 ten years ago from the text of Teschendorf, with the 
 
 publication, in Parts, of his 7th critical edition of the 
 Greek New Testament, and was completed in 1S61. 
 It was afterward laid aside until, with the reception 
 of Part First of his 8th edition in 1S66, it was again 
 taken in hand ; the work of revising, ami conforming 
 it to the latest text was begun, and during the last two 
 years the volume has occupied the most of my time 
 
 The translation which I have made is modem in its 
 Style, with the exception of retaining the personal pro- 
 nouns thou and thee, and their corresponding predi- 
 cates. These in many places are necessary to convey 
 the exact meaning, arc still universally employed in 
 prayer to the heavenly Father, and the home affections 
 in Germany and other foreign countries have never 
 allowed them to be dropped out of the daily speech. 
 In thus departing from the style of the Common Ver- 
 i. I hoped to give some freshness to the Christian 
 n oords. Bui a weightier reason influenced m< that 
 
VI PREFACE. 
 
 with all the hold which the Common Version has on 
 the mind and heart of many, as well from its real 
 excellence and wealth of contents as from long associa- 
 tion, it is not the speech of the people, like Luther's 
 and other modern Versions in general use. There is 
 danger, from the contrast, of putting religion apart 
 from life and making it a form. Nor is it an idle con- 
 jecture, that this ancient style is one of the occasions 
 of an increasing neglect of the New Testament among 
 those trained almost wholly under the influences of 
 modern literature. In former times, when the Bible 
 was read in the common schools, and parents and 
 children united in the study of it on Sundays, there 
 naturally grew a familiarity with it which, if occasion- 
 ing in any a temporary show of disrespect, prepared 
 the way for it to become an object of affection and 
 reverence in after years, like many of the once slighted 
 things of childhood, and bore rich fruit. It is so no 
 longer. 
 
 In pursuing the work whether of a translator or an 
 interpreter, although one may justly have no respect 
 for scriptural literalism, or for mere verbal, textual 
 criticism, he cannot disregard the forms of speech 
 which another uses, without failing to perceive his 
 ideas. I have therefore weighed every Greek word 
 and sought to give its exact equivalent in English, 
 always observing the facts of usage and the connection 
 
PREFACE. yii 
 
 in which the word stands. There are indeed more 
 important requisites still for apprehending another's 
 mind; but certainly this is impossible without attend- 
 ing to the words by which he deliberately expresses it. 
 I think I have thus recovered some of the sayings of 
 Jesus from .statements of them in which their point 
 has been missed. For example, " Be wary as ser- 
 pents and uxsoiled as doves" (Matthew x. 16), a 
 caution to his disciples going into the midst of peril 
 and temptation, and needed particularly by his minis- 
 ters in all time — a caution derived from the actual, if 
 unnoticed, traits of the objects whence the comparison 
 is taken. 
 
 I have given in general the proper force of the sub- 
 junctive or conditional mood, and always of the aorist 
 tense, nor neglected the small but often quite signifi- 
 cant particles of speech. A Translation, however 
 faithful and excellent in general, which pays no atten- 
 tion to these, will often present aspects and movements 
 of the mind of Christ different from the reality. In 
 respect to the aorist tense, a departure from its funda- 
 mental idea of momentary action, and generally past 
 though sometimes very recent action — past except in 
 the few casus where it is anticipatory — is just to 
 that extent a departure from the mind of the speaker 
 or writer who used the tense to express his thoughts. 
 By that ((lis- is given the record of the attestation to 
 
Vlll PREFACE. 
 
 Jesus (Matthew iii. 17), which in the Common Ver- 
 sion is translated, " This is my beloved Son, in whom 
 I am iv ell pleased." Obedience to the law of usage 
 demands the translation, " with whom I became well 
 pleased ; " or, adopting Winer's rendering (Andover 
 ed. p. 27S), whom. I took into favor — expressing to 
 our human conception the reason, in the spirit and 
 life, in the mind and character, of Jesus, why he was 
 now sent forth with power from on high to teach and 
 to save. Instead of the translation, in Matthew xxvii. 
 46 and parallel passages, "My God, my God! why 
 hast thou forsaken me" the aorist demands the ren- 
 dering, why didst thou forsake me? That is, why 
 abandon me to my persecutors'? This is the very 
 same word by which the Septuagint translators of 
 their Hebrew Scriptures into Greek expressed the 
 same cry from David under persecution, as recorded 
 in Psalm xxii. 1. The two renderings in each instance 
 certainly present two radically distinct conceptions. 
 The law of usage in speech here brings Jesus into the 
 sphere of our common humanity. 
 
 The conditional mood in Greek is very generally 
 merged into the indicative future, to no essential loss 
 of the thought indeed. But every Greek scholar knows 
 that there is sometimes a shade of meaning which the 
 indicative future fails to give. The latter presents the 
 thought more positively and dogmatically, and there- 
 
PREFACE. IX 
 
 fore incorrectly copies features of personal character, 
 Verv likely, mv attempt to present the precise shade 
 of the conditional mood in the original may have occa- 
 sioned an apparent stiffness to the Translation in some 
 plaees, which could have been easily avoided by dis- 
 regarding that characteristic feature. But no English 
 student of the New Testament will find this a stum- 
 bling-block in his way. On the contrary, when he 
 reflects that the mood of the verb used expresses the 
 mood of the speaker's or writer's mind also, he will 
 welcome the means by which I have sought to aid 
 him in discerning more distinctly the attitude of the 
 mind of Christ. 
 
 There are moreover throughout the New Testament 
 many instances of broken, heterogeneous, blended, de- 
 fective and redundant structure, and of construction of 
 sentences, whether from inadvertence or design, less 
 according to the rules of grammar than to the sense, 
 but not contrary to usage in conversation. I think that 
 fidelity in a translator requires him to preserve these, 
 where the English idiom will allow it. There need be 
 no fear that any roughness. of this sort will diminish 
 the value of the records to the truth-seeking and espe- 
 cially the common mind ; much less to him who desires 
 to know what the records really arc 1 haw endeav- 
 ored also to preserve both the resemblances and diver- 
 sities of style existing in the Four Evangelists, which 
 
X PREFACE. 
 
 in the original are so discernible even in the three 
 Synoptical books. To provide moreover every facility 
 in my power for others to know what I have added to 
 any passage in order to convey its meaning, I have 
 enclosed in brackets the words not contained in the 
 original. 
 
 There are in the Translation some departures from 
 Tischendorf's text, perhaps not exceeding a score in 
 number, all of which, with the exception of Matthew 
 viii. 28, occur, I think, after Luke xvii. 11 (the close of 
 Part Fourth), and most of them after John vi. 23 (the 
 close of Part Fifth), which is as far as the publication 
 of the 8th edition has proceeded. None of them is 
 essential to the sense except the reading in John v. 1, 
 which has an important bearing on the duration of the 
 ministry of Christ. But in no instance have I failed to 
 quote the latest reading of Tischendorf, or chosen 
 another in which I was not sustained by some or by 
 all of the other critics, whose names, with their author- 
 ities in many instances, I think I have also given. 
 
 Of the Various Readings the larger portion had 
 been collected as early as 1861 ; but later editions of 
 some of the works whence they were taken has caused 
 the labor of several entire collations and revisions. 
 The copy of Tregelles, which I recently collated 
 throughout with Tischendorf, was loaned me by a 
 scholar of Cambridge, whose services in sacred litera- 
 
PREFACE. \l 
 
 hire have justly made his name eminent. In quoting 
 from Griesbach, I used the copy, belonging to Har- 
 vard College Library, of the larger critical work. 3rd 
 edition. 1827, edited by Schulz, rather than the Manual 
 published in 1S05. nine years after the first edition of 
 the larger work. For the edition of 1S27 is the work 
 always referred to by Tischendorf. It is also the 
 remark of Griesbach in the Preface to the Manual, 
 that he M has found no cause to recede from the text 
 of his larger work except in a very few places of 
 almost no consequence;" and the marginal readings 
 of the former are selections from the latter. The larger 
 edition moreover best exhibits the preeminent critical 
 sagacity of Griesbach. whose judgment as to what 
 should probably be added to the Received Text, and 
 what rejected from it, has been sustained in so many 
 instances by those who have come after him. In a 
 work requiring so close, and minute, and protracted 
 attention, as to give every reading in which Tischen- 
 dorf varies ever so little from the Common Version, 
 and in which the other critics concur with him, and 
 quite often where they differ from him and from the 
 Common Version, I can hardly hope to have attained 
 to perfect accuracy. But I have sought it here as well 
 as elsewhere. 
 
 In the Notes it has been one of my objects to sustain 
 and illustrate the Translation. No one indeed can he 
 
Xll PREFACE. 
 
 a true translator, who is not also an interpreter. My 
 ehief aim however has been to state what the Four 
 Gospels say to me on the points there specified — 
 and in particular what the Gospel of John says — 
 after much study and reflection and experience, with 
 all the helps accessible in the Latin, French, German 
 and English languages. Neither in the Notes, nor in 
 the Various Readings with the help of the introduc- 
 tory explanations, is there much which the English 
 student cannot understand. 
 
 I am frank to confess, that I have been unable to 
 find in the writings of the New Testament any but that 
 " common Christianity," which rises above all the 
 denominations and comprehends them all. What is 
 beyond that, stands not on " the words of Christ," but 
 on " the formularies of the Church," and, as acknowl- 
 edged also by Keble in the remarkable Confession 
 fronting this Preface, " had its origin not from the 
 Scriptures but from Tradition." It is a Tradition 
 which, from the intelligence, character and number 
 of those forming and contributing to sustain it, may 
 well impress every one convinced of the fallibility 
 of the individual human judgment, and sway him if 
 he thinks he sees connected with it a superior work- 
 ing Christian force. And yet I have found that with 
 wider knowledge, and the discipline of life, and ripe- 
 ness of character, many of the best and most intelligent 
 
PREFACE. Kill 
 
 of those, who arc supposed to form the consensus of the 
 faith of the great body of the Church, have felt and 
 confessed, that the essential beliefs are held in com- 
 mon by all denominations of Christians, Unless 
 I am utterly self-deceived, it has been my chief aim, 
 both in the Translation and in the Notes, to promote 
 that ''common Christianity;" to help form not a nar- 
 rower and more shallow, but deeper and broader 
 Christian consciousness, in which believers shall be- 
 come more vitally one ; and, as the best means of 
 doing this, to bring Him who is the great teacher and 
 exemplar of Christianity, its central divine form and 
 visible head, more distinctly into view, that we may 
 " see him as he is." 
 
 It formed no part of my design to give an Introduc- 
 tion to the several Gospels. I believe them to be the 
 productions of the men whose names they bear, with 
 the exception that the present Gospel of Matthew is 
 a Greek translation by an unknown person from a 
 Hebrew original of which Matthew was the author. 
 In respect to the Gospel of John, I have reconsidered, 
 with unreserved purpose to abide by the facts critically 
 weighed, the internal difficulties alleged to exist. To 
 my own view, the discrepancies affirmed by some very 
 distinguished men disappear; and in place of incom- 
 prehensible mysteries, or antiquated speculations, I 
 view " truths that wake, to perish never," — truths 
 
XIV PREFACE. 
 
 to save man from perishing and give him eternal life. 
 But were I at all uncertain, as I am not, about this 
 Gospel, I should say of it as Calvin said of the Epistle 
 to the Hebrews, " I care not who wrote it ; for me it 
 contains eternal truth." As long as any shall be found 
 " who hunger and thirst after righteousness," so long 
 will they find in the Gospel of John, who was more 
 receptive than his fellow-disciples of the highest teach- 
 ings of their Master, " the true bread from heaven," 
 " the well of water springing up into eternal life." 
 As long as any shall ask, " Show us the Father," so 
 Ions: will " the Son of God " answer them out of this 
 Gospel, and show them " the Father from heaven." As 
 long as any shall look for an ideal of perfect humanity, 
 for true work and worship here, and for grounds of 
 hope in a worthy Hereafter, so long in these memo- 
 rials by "the disciple whom Jesus loved" will they 
 find the true " Son of man," who teaches human duty 
 and destiny from their central principle, exhibits God 
 immanent in nature and in man, imparts more and 
 more of his own faith and spirit, and makes sure of 
 heaven all souls who are one with him in love to God 
 and love to man. 
 
 N.'S. FOLSOM. 
 
 Concord, Mass. March 12, 1869. 
 
CONTENTS. 
 
 PAGK 
 
 According to Matthew I 
 
 According to Mark S3 
 
 According to Luke 1 3^ 
 
 According to John - 2 7 
 
 Account of Manuscripts -97 
 
 Ancient Greek Fathers 3 QI 
 
 Ancient Latin Fathers 3° 2 
 
 Abbreviations 3°3 
 
 Various Readings 3°5 
 
 Later Readings of Teschendorf 34§ 
 
 Notes on Matthew 35 * 
 
 Notes on Mark 3§i 
 
 Notes on Luke 39 2 
 
 Notes on John 4°5 
 
ACCORDING TO MATTHEW. 
 
 I. 1-17. 
 
 *A Record of [the] birth of Jesus Christ, son of 
 David, son of Abraham. 
 
 2 Abraham begot Isaac ; and Isaac begot Jacob ; and 
 Jacob begot Judah and his brothers ; 8 and Judah be- 
 got Pharez and Zerah, of Tamar ; and Pharez begot 
 Hezron ; and Hezron begot Ram ; *and Ram begot 
 Amminadab ; and Amminadab begot Nahshon ; and 
 Xahshon begot 'Salmon ; 5 and Salmon begot Boaz, of 
 Rahab ; and Boaz begot Obed, of Ruth ; and Obed 
 begot Jesse ; G and Jesse begot David the King. 
 
 And David begot Solomon, of the [wife] of Uriah ; 
 r and Solomon begot Rehoboam ; and Rehoboam be- 
 got Abijah ; and Abijah begot Asa ; 8 and Asa begot 
 Jehoshaphat ; and Jehoshaphat begot Joram ; and 
 Joram begot Uzziah ; °and Uzziah begot Jotham ; 
 and Jotham begot Ahaz : and Ahaz begot Hezekiah ; 
 w and Hezekiah begot Manasseh ; and Manasseh be- 
 got Anion; and Amon begot Josiah ; ll and Josiah be- 
 got Jeconiah and his brothers, on the removal to 
 Babylon. 
 
 1 
 
• • 
 
 2 MATTHEW I. 
 
 12 And after the removal to Babylon Jeconiah be- 
 got Salathiel ; and Salathiel begot Zerubbabel ; I3 and 
 Zerubbabel begot Abind ; and Abiud begot Eliakim ; 
 and Eliakim begot Azor ; 14 and Azor begot Zadok ; 
 and Zadok begot Achim ; and Achim begot Elind ; 
 15 and Eliud begot Eleazar ; and Eleazar begot Mat- 
 than ; and Matthan begot Jacob ; 16 and Jacob begot 
 Joseph, the husband of Mary, of whom was born 
 Jesus, the Christ [so] called. 
 
 17 A11 the generations accordingly from Abraham 
 unto David [are] fourteen generations ; and from 
 David unto the removal to Babylon, fourteen gen- 
 erations ; and from the removal to Babylon unto the 
 Christ, fourteen generations. 
 
 I. 18— II. 23. 
 
 18 Now the birth of Jesus Christ was thus. His 
 mother Mary having been betrothed to Joseph, be- 
 fore they came [to live] together she was found to 
 be with child of [the] Holy Spirit. 19 And Joseph her 
 husband, being a righteous [man], and not willing to 
 make an example of her, was disposed to put her 
 away privately. 20 But on his having thought this, 
 behold, an angel of [the] Lord appeared in a dream 
 to him, saying, Joseph, son of David, do not fear 
 to take to [thee] Mary thy wife ; for that which is 
 begotten in her is of [the] Holy Spirit. 21 And she 
 . shall bear a son, and thou shalt call his name Jesus ; 
 for he [it is that] will save his people from theii 
 sins. 22 And this has all come to pass, that there 
 might be fulfilled what was spoken by the Lord 
 through the prophet, saying, 
 
MATTHEW II. 3 
 
 ^Behold, the virgin shall be with child and bear a son, 
 And they shall call his name Immanuel : 
 
 which interpreted is, God [is] with us. 24 And Jo- 
 seph, having risen from sleep, did as the angel of the 
 Lord had directed him, and took to [himself] his 
 wife. - 3 and knew her not until she had borne a son ; 
 and he called his name Jesus. 
 
 II. l Now Jesus having been born in Bethlehem of 
 Judaea in [the] days of Herod the king, behold, Ma- 
 gians from [the] East arrived in Jerusalem, ^saving, 
 \\ here is he that is born king of the Jews? For we 
 saw his star in its rising, and came to worship him. 
 8 And king Herod, on hearing [it], was agitated, and 
 all Jerusalem with him ; *and having assembled all the 
 chief priests and scribes of the people, he inquired of 
 them where the Christ is born. 5 And they said to 
 him, In Bethlehem of Judcea ; for thus it stands writ- 
 ten through the prophet, 
 
 6 And thou, Bethlehem, land of Judah, 
 Art in no wise least among the rulers of Judah ; 
 For out of thee shall come forth a leader, 
 Who shall have charge of my people Israel. 
 
 7 Then Herod, having privately called the Magians, 
 ascertained from them exactly the time of the appear- 
 ing star ; 8 and sending them to Bethlehem, he said, 
 Go and make exact inquiry for the young child, and, so 
 soon as you find [him], bring me word, in order that 
 I too may go and worship him. ''And they, having 
 heard the king, departed ; and behold, the star which 
 they had seen in its rising went before them, until it 
 came and stood over where the young child was : l0 and 
 
4 MATTHEW II. 
 
 on seeing the star they rejoiced with very great joy. 
 n And having come into the house they saw the young 
 child with Mary his mother, and fell down and wor- 
 shipped him ; and opening their treasures they pre- 
 sented gifts to him — gold and frankincense and myrrh. 
 12 And having received response in a dream not to go 
 back to Herod, they withdrew into their country by 
 another way. 
 
 13 And when they had withdrawn, behold, an angel 
 of [the] Lord appears in a dream to Joseph, saying, 
 Rise, and take the young child and his mother, and flee 
 into Egypt, and be there until I tell thee ; for Herod is 
 about to seek the young child to destroy him. 14 And 
 he, having risen, took the young child and his mother 
 by night, and withdrew into Egypt, 15 and was there 
 until the death of Herod ; that there might be fulfilled 
 what was spoken by [the] Lord through the prophet, 
 
 saying, 
 
 Out of Egypt I called my son. 
 
 16 Then Herod, perceiving that he had been deluded 
 by the Magians, was very much enraged ; and he sent 
 forth, and slew all the boys that were in Bethlehem 
 and in all its borders, from two years old and under, 
 according to the time which he had exactly ascertained 
 from the Magians. 17 Then was fulfilled what was 
 spoken through Jeremiah the prophet, saying, 
 
 18 A voice in Ramah was heard, 
 Weeping and much lamentation, 
 Rachel weeping for her children, — 
 And would not be comforted, 
 Because they are no more. 
 
 19 But Herod having died, behold, an angel of [the] 
 
MATTHEW III. 
 
 Lord appears in a dream to Joseph in Egypt, -'saving. 
 Rise, and take the young child and his mother, and go 
 into [the] land of Israel : for they have died that were 
 seeking the'young child's Life. m And he, having risen, 
 took the young child and his mother, and entered into 
 [the] land of Israel. "But hearing that Archelans was 
 reigning over Judaea instead of his father Herod, he 
 was afraid to go thither ; and having received re- 
 sponse in a dream he withdrew into the parts of 
 Galilee. 23 And he came and dwelt in a citv called 
 Nazareth ; that there might be fulfilled what was 
 spoken through the prophets, 
 
 He shall be called a Nazoraean. 
 
 III., IV. 
 
 Wow in those days John the Baptist presents himself, 
 proclaiming in the Desert of Judaea, -saying, Repent; 
 for the kingdom of heaven is at hand. 3 For this is he 
 that was spoken of through Isaiah the prophet, saying, 
 
 A Crier's voice in the Desert : 
 Make ready the way of the Lord, 
 Make straight his paths ! 
 
 4 And John himself had his clothing of camel's hair, 
 and a leathern girdle about his waist, and his food was 
 locusts and wild honey. 5 Then went out to him Jeru- 
 salem, and all Judaea, and all the surrounding region 
 of the Jordan, 8 and were baptized bv him in the Jor- 
 dan river, confessing: their sins. 
 
 But on seeing many of the Pharisees and Sadducees 
 coming for the baptism he said to them. Brood of 
 vipers ! who intimated to you to flee from the coming 
 
6 MATTHEW IV. 
 
 wrath? 8 Bear fruit therefore worthy of repentance. 
 9 And do not think to say in yourselves, We have Abra- 
 ham [for] a father ; for I say to you that God is able 
 out of these stones to raise up children to Abraham. 
 10 And already the axe is laid at the root of the trees : 
 every tree therefore not bearing fine fruit is cut down, 
 and cast into the fire. n I indeed baptize you in water, 
 unto repentance ; but he that is coming after me is 
 mightier than I, w T hose sandals I am not fit to carry : 
 he will baptize you in [the] Holy Spirit and fire. 
 12 Whose winnowing-fork [is] in his hand, and he will 
 thoroughly clean off his threshing-floor, and gather his 
 wheat into the garner ; but the chaff he will burn up 
 with unquenchable fire. 
 
 13 Then Jesus from Galilee presents himself at the 
 Jordan to John, to be baptized by him. 14 But he tried 
 to hinder him, saying, T have need to be baptized by 
 thee, and dost thou come to me? 15 But Jesus answer- 
 ing said to him, Permit just now ; for thus it is proper 
 for us to fulfil all righteousness. Then he permitted 
 him. 16 And having been baptized, Jesus immediately 
 went up from the water ; and behold, the skies were 
 opened, and he saw [the] Spirit of God, descending like 
 a dove, coming upon him. ir And lo, a voice out of 
 the skies, saying, This is my beloved Son, with whom 
 I became well pleased. 
 
 IV. ! Then Jesus was led up by the Spirit into the 
 Desert, to be tempted by the Devil. 2 And having 
 fasted forty days and forty nights he was afterward 
 hungry. 8 And the Tempter approaching said to him, 
 
MATTHEW IV. 7 
 
 If thou art [the] Son of God, say [the word] that these 
 stones become loaves [of bread]. 'But he answering 
 
 said. It stands written, 
 Not on bread alone shall man live, 
 But on every word proceeding through [the] mouth of God. 
 
 BThen the Devil takes him into the holy city, and set 
 him on the pinnacle of the temple, 'and says to him, 
 If thou art [the] Son of God, cast thyself down he- 
 low ; for it stands written, 
 
 He will command his angels concerning thee; 
 And in [their] hands they shall bear thee up, 
 Lest thou dash thy foot against a stone. 
 
 »Said Jesus to him, Again it stands written, 
 
 " Thou shalt not put to trial [the] Lord thy God. 
 ■Again the Devil takes him to a very high mountain, 
 and shows him all the kingdoms of the world, and 
 their glory ; 'and he said to him, I will give these all 
 to thee, if thou fall down and worship me. lhen 
 says Jesus to him, Go thy way, Satan ! For it stands 
 
 written, 
 
 [The] Lord thy God shalt thou worship, 
 
 And Him alone shalt thou serve. 
 "Then the Devil leaves him, and behold, angels came 
 and ministered to him. 
 
 "And having heard that John was delivered up, he 
 withdrew into Galilee. 13 And leaving Nazareth he 
 came and dwelt in Kapharnaum, which is by the lake- 
 Bide, on the borders of Zebulon and Naphtali ; "that 
 there might be fulfilled what was spoken through 
 Isaiah the prophet, saying, 
 
8 MATTHEW IV. 
 
 15 [The] land of Zebulon and land of Naphtali, 
 
 [By] way of the lake, beyond the Jordan, 
 
 Galilee of the Gentiles, — 
 16 The people that sat in darkness 
 
 Saw a great light ; 
 
 And those sitting in a region of death-shade, — 
 
 A light arose on them. 
 
 "From that time Jesus began to proclaim and to 
 say, Repent ; for the kingdom of heaven is at hand. 
 
 18 And walking by the lake of Galilee he saw two 
 brothers, Simon who is called Peter and Andrew his 
 brother, casting a wrapping- net into the lake; for 
 they were fishermen. 19 And he says to them, Come 
 after me, and I will make you fishers of men. 20 And 
 they, immediately leaving the nets, followed him. 
 21 And going forward thence he saw two other broth- 
 ers, James the [son] of Zebedee and John his brother, 
 in the boat with Zebedee their father, repairing their 
 nets ; and he called them. 22 And they, immediately 
 leaving the boat and their father, followed him. 
 
 23 And he went about, in all Galilee, teaching in their 
 synagogues, and proclaiming the Good News of the 
 kingdom, and curing all disease and all ailment among 
 the people. 24 And the rumor of him went abroad into 
 all Syria, and they brought to him all that were ill with 
 various diseases and confined with racking pains, 
 and demoniacs and epileptics and paralytics ; and he 
 cured them. 25 And large crowds followed him from 
 Galilee and Decapolis and Jerusalem and Judaea and 
 beyond the Jordan. 
 
MATTHEW V. 9 
 
 V., VI., VII. 
 
 *And seeing the crowds he went up the moun- 
 tain ; and when he sat down his disciples came to him. 
 -And he opened his month and taught them, saying: 
 
 •Happy the poor in spirit; because theirs is the 
 kingdom of heaven. 
 
 4 IIappv the meek; because they shall inherit the 
 land. 
 
 5 Happy they that mourn ; because they shall be 
 comforted. 
 
 •Happy they that hunger and thirst for righteous- 
 ness ; because they shall be satisfied. 
 
 7 Happy the merciful ; because they shall obtain 
 mercy. 
 
 8 Happy the pure in heart ; because they shall see God. 
 "Happy the peacemakers ; because they shall be 
 called sons of God. 
 
 10 Happy the persecuted for righteousness' sake ; be- 
 cause theirs is the kingdom of heaven. 
 
 u Happy are you whenever they reproach and per- 
 secute you, and say every [thing] evil against you 
 falsely, for my sake. 12 Rejoice and exult ; because your 
 reward [is] great in heaven : for so they persecuted the 
 prophets that were before you. 
 
 13 You are the salt of the earth : but if the salt lose 
 its savor, with what shall it be salted? It is of no 
 further use, except to be thrown out of doors and 
 trodden under foot by men. 
 
 14 You are the light of the world. A city cannot be 
 hid, lying on a hill. ^Neither do they light a lamp 
 and set it under the measure, but upon the lamp-stand ; 
 
10 MATTHEW V. 
 
 and it shines for all that are in the house. 16 Thus let 
 your light shine before men ; that they may see your 
 good works, and glorify your Father who is in heaven. 
 
 17 Do not suppose that I came to destroy the Law 
 or the Prophets : I came not to destroy, but to com- 
 plete. ls For verily I say to you, until heaven and 
 earth pass away, not one smallest letter nor tip [of 
 one] should pass from the Law, until all take effect. 
 ^Whoever therefore should break one of the least of 
 these commandments, and teach men so, shall be called 
 least in the kingdom of heaven ; but whoever should 
 do and teach [them], this [same] shall be called 
 great in the kingdom of heaven. 20 For I say to you, 
 that unless your righteousness exceed that of the 
 Scribes and Pharisees you should in no wise enter 
 into the kingdom of heaven. 
 
 21 You had heard that it was said to those of old, 
 Thou shalt not murder ; and whoever should 
 murder will be liable to the court of justice. 
 "But I say to you, that every one who is angry with 
 his brother will be liable to the court of justice ; and 
 whoever should say to his brother, Worthless fellow ! 
 will be liable to the Sanhedrim ; and whoever should 
 say, Fool ! will be liable [to be cast] into the fiery 
 hell. 23 If therefore thou offer thy gift at the altar, 
 and there remember that thy brother has any thing 
 against thee, 24 leave there thy gift before the altar, and 
 go thy way ; first be reconciled to thy brother, and 
 then come and offer thy gift. 25 I3e friendly to thy 
 adversary quickly, even until when thou art with him 
 on the way [to court] ; lest the adversary deliver thee 
 up to the judge, and the judge to the officer, and thou 
 
MATTHEW V. 11 
 
 shalt be thrown into prison. * Verily I say to thee, 
 thon wilt in nowise have come out thence until thou 
 shalt have paid the last farthing. 
 
 27 You had heard that it was said, Thou shalt not 
 commit adultery. 2S But 1 say to you, that every one 
 who looks upon a woman for the purpose of lust had 
 already committed adultery with her in his heart. 
 -'But if thy right eye causes thee to offend, pluck it out 
 and cast [it] from thee ; for it is of advantage to thee 
 that one of thy members perish, and not thy whole 
 body be cast into hell. 30 And if thy right hand 
 causes thee to offend, cut it off and cast [it] from thee ; 
 for it is of advantage to thee that one of thy members 
 perish, and not thy whole body depart into hell. 
 31 Moreover it had been said, Whoever should put 
 
 AWAY HIS WIFE, LET HIM GIVE HER A [CERTIFICATE 
 
 of] divorce. 32 But I say to you, that every one who 
 puts away his wife except for reason of unchastity 
 makes her commit adultery ; and whoever should 
 marry a divorced woman commits adultery. 
 
 ^Again, you had heard that it was said to those of 
 old, Thou shalt not forswear thyself, but 
 
 SHALT PAY TO THE LORD THY OATHS. 34 Bllt I tell 
 
 you not to swear at all : neither by heaven, because it 
 is [the] throne of God ; 35 nor by the earth, because 
 it is his footstool ; nor towards Jerusalem, because it is 
 [the] city of the great King. 36 Nor shouldst thou 
 swear by thy head ; because thou canst not make one 
 hair white or black. w But let your word be Yes, yes ; 
 No, no. And what exceeds these is of evil. 
 
 38 You had heard that it was said, Eye for eye, and 
 tooth for tooth. But I tell you not to resist evil. 
 
12 MATTHEW VI. 
 
 39 But whoever smites thee on the right cheek, turn to 
 him the other also. 40 And to him that is determined 
 to sue thee and take thy tunic, leave to him thy cloak 
 also. 41 And whoever shall impress thee one mile, go 
 with him two. 42 Give to him that asks thee, and from 
 him that wishes to borrow of thee do not turn away. 
 43 You had heard that it was said, Thou shalt love 
 
 THY NEIGHBOR, AND HATE THY ENEMY. 44 Bllt I Say 
 
 to you, Love your enemies, and pray for those perse- 
 cuting you ; 45 that you may become sons of youi 
 Father who is in heaven : because he makes his sun 
 to rise upon evil and good, and sends rain upon right- 
 eous and unrighteous. 46 For if you love them who love 
 you, what reward have you? Do not also the tribute- 
 collectors the same? 47 And if you salute your brothers 
 only, what extraordinary thing do you ? Do not also 
 the heathen the same? 48 You shall therefore be per- 
 fect, as your heavenly Father is perfect. 
 
 VI. ! Moreover, take heed not to do your [acts of] 
 righteousness before men for the purpose of being seen 
 by them ; otherwise you have not a reward with your 
 Father who is in heaven. 2 Whenever therefore thou 
 do alms, do not trumpet [it] before thee, just as the 
 hypocrites do in the synagogues and in the streets, that 
 they may be applauded by men : verily I say to you, 
 they have in full their reward. 3 But while thou art 
 doing alms let not thy left hand know what thy right 
 hand is doing ; 4 that thy alms may be in secret : and 
 thy Father who beholds in secret will recompense 
 thee. 
 
 5 And whenever you pray, you shall not be as the 
 
MATTHEW VI. 13 
 
 hypocrites ; because they like to pray standing in the 
 synagogues and at the corners of the streets, that they 
 may be yisible to men. Verily I say to you, they have 
 in full their reward. 6 But do thou, whenever thou 
 pray, enter into thy chamber, and, haying shut thy 
 door, pray to thy Father yvho is in secret ; and thy 
 Father who beholds in secret will recompense thee. 
 ; But, praying, do not speak in a babbling way, as the 
 heathen ; for they suppose that in their much speaking 
 they shall be heard. 8 Do not therefore be like them. 
 For your Father knows what things you have need of, 
 before you ask Him. 9 Pray you therefore thus : 
 
 Our Father who art in heayen, hallowed be thy name. 
 10 Thy kingdom come. 
 
 Thy will take place on earth also as in heayen. 
 "Give us to-day our daily bread. 
 12 And forgiye us our debts, as we also forgaye our 
 debtors. 
 
 13 And do not bring us into trial, but deliver us from 
 the evil. 
 
 14 For if you forgiye men their offenses, your heaven- 
 ly Father will also forgiye you. 15 But if you do not 
 forgiye men, neither will your Father forgiye your 
 offenses. 
 
 16 And whenever you fast, become not gloomy-look- 
 ing, as the hypocrites ; for they deface their counte- 
 nances, that they may appear unto men [to be] fasting. 
 Verily I sav to you, they have in full their reward. 
 1T But do thou in fasting anoint thy head and wash thy 
 face, "that thou appear not to men [to be] fasting, but 
 to thy Father who is in secret: and thy Father who 
 beholds in secret will recompense thee. 
 
14 MATTHEW VI. 
 
 19 Lay not up for you treasures on earth, where moth 
 and rust deface, and where thieves dig through and 
 steal. 20 But lay up for you treasures in heaven, where 
 neither moth nor rust defaces, and where thieves dig 
 not through nor steal. 21 For where thy treasure is, 
 there also thy heart will be. 22 The eye is the lamp of 
 the body. If thy eye be free from blemish, thy whole 
 body will be in the light ; 23 but if thy eye be bad, thy 
 whole body will be in the dark. If then the light that 
 is in thee is darkness, how great the darkness ! ^No 
 one can serve two masters ; for either he will hate 
 the one and love the other, or he will cling to one and 
 despise the other. You cannot serve God and Mam- 
 mon. 
 
 25 Wherefore I say to you, be not anxious for your 
 life, what you should eat ; nor for your body, with what 
 you should be clothed. Is not the life more than the 
 food, and the body than the clothing? 26 Behold the 
 birds of the air, that they sow not, neither reap, nor 
 gather into garners ; and your heavenly Father feeds 
 them. Are not you of far more value than they? 
 27 But who of you, by being anxious, can add one cubit 
 to his length of life? 28 And why are you anxious 
 about clothing? Observe well the lilies of the field, 
 how they grow. They toil not, neither do they spin. 
 ^But I say to you, that not even Solomon in all his 
 glory was arrayed as one of these. 30 Now if the grass 
 of the field, to-day flourishing and to-morrow cast into 
 the oven, God so attires, [will he] not much more you, 
 O little in faith? 31 Therefore do not be anxious, say- 
 ing, What should we eat? or, What should we drink? 
 or, With what should we be clothed? 32 For all these 
 
MATTHEW VII. 15 
 
 the Gentiles seek after ; for your heavenly Father knows 
 that you need these all. 33 But seek first his kingdom 
 
 and righteousness, and these shall all he added to 
 you. w Therefore do not be anxious in respect to the 
 morrow ; for. the morrow will he anxious for itself. 
 Sufficient for the day is the evil thereof. 
 
 VII. ^Judge not, that you be not judged. 2 For 
 with what judgment you judge, you will be judged; 
 and with what measure you measure, it will be meas- 
 ured to you. 8 And why dost thou behold the straw 
 that is in thy brother's eye, but not mind the beam in 
 thy own eve? 4 Or how wilt thou say to thy brother, 
 Let me cast out the straw from thy eye ; and lo, the 
 beam [is] in thy own eye? 5 Hypocrite, first cast out 
 the beam from thy own eye, and then thou wilt see 
 clearly to cast out the straw from thy brother's eye. 
 
 6 Give not that which is holy to the dogs, nor throw 
 your pearls before the swine ; lest they shall trample 
 them down with their feet, and turning round tear you. 
 
 7 Ask, and it shall be given you ; seek, and you shall 
 find ; knock, and it shall be opened to you. 8 For 
 every one that asks receives ; and he that seeks finds ; 
 and to him that knocks it shall be opened. 9 Or what 
 man is there of you, of whom his son shall ask bread, 
 — will he give him a stone? 10 Or shall ask for a fish 
 also, — will he give him a serpent? n If you there- 
 fore, being evil, know how to give good gifts to 
 your children, how much more will your Father 
 who is in heaven </ive £ood things to them that ask 
 him ! 
 
 1J A11 things whatsoever, therefore, you would that 
 
16 MATTHEW VII. 
 
 men should do to you, so also do you to them ; for this 
 is the Law and the Prophets. 
 
 13 Enter through the narrow gate ; because wide 
 [is] the gate, and broad the way, that leads to ruin, 
 and many there are who enter through it. 14 Because 
 narrow [is] the gate, and close the way, that leads to 
 life, and few there are who find it. 
 
 15 Beware of false prophets, who come to you in 
 sheep's clothing, but inwardly are ravening wolves. 
 16 From their fruits you will know them. Are clusters 
 of grapes gathered from thorn-bushes, or figs from 
 thistles? 17 So every good tree produces fine fruits, 
 but the corrupt tree produces bad fruits. 18 A good 
 tree cannot bear bad fruits, nor a corrupt tree bear 
 fine fruits. 19 Every tree not producing fine fruit is cut 
 down and cast into [the] fire. ^So, then, from their 
 fruits you will know them. 
 
 21 Not every one that says to me, Master, Master, 
 shall enter into the kingdom of heaven, but he that 
 does the will of my Father who is in heaven. 22 Many 
 will say to me in that day. Master, Master, did we not 
 prophesy by thy name, and by thy name cast out de- 
 mons, and by thy name do many mighty deeds? 23 And 
 then will I confess to them, I never knew you : depart 
 from me, you who work iniquity ! 
 
 24 Every one therefore who hears these sayings of 
 mine, and does them, shall be compared to a prudent 
 man who built his house on the rock. 25 And the rain 
 descended, and the streams came, and the winds blew, 
 and fell upon that house, and it fell not ; for it was 
 founded on the rock. 26 And every one that hears these 
 sayings of mine, and does them not, shall be compared 
 
MATTHEW VIII. 17 
 
 to a heedless man who built his house on the sand. 
 27 And the rain descended, and the streams came, and 
 the winds blew, and beat upon that house, and it fell ; 
 
 and the fall of it was great. 
 
 28 And it came to pass, when Jesus had ended these 
 words, [that] the crowds were struck with astonish- 
 ment at his teaching. -^For he taught them as having 
 authority, and not as their scribes. 
 
 VIII.— IX. i. 
 
 ! And when he had descended from the mountain, 
 large crowds followed him. -And behold, a leper 
 approaching worshipped him, saying, Master, if thou 
 wilt, thou canst cleanse me. 3 And reaching out his 
 hand he touched him, saying, I will ; be thou cleansed. 
 And immediately his leprosy was cleansed. 4 And 
 says Jesus to him, See thou tell no one ; but go, show 
 thyself to the priest, and offer the gift which Moses 
 directed, for a testimony to them. 
 
 5 And when he had entered into Kapharnaum, there 
 came to him a centurion, entreating him 6 and saying, 
 Master, my boy lies prostrate in the house a paralytic, 
 dreadfully racked with pain. 7 He says to him, I will 
 come and cure him. B But the centurion answering 
 said. Master, I am not fit for thee to enter under my 
 roof; but only say [it] with a word, and my boy will 
 l»c healed. :, For I also am a man under authority, 
 having under myself soldiers; and I say to this one, 
 Go, and he goes ; and to another, Come, and he 
 comes; and to my servant, Do this, and he dues [it]. 
 
 2 
 
18 MATTHEW VIII. 
 
 10 And on hearing [it] Jesus wondered, and said to 
 those following, Verily I say to you, not even in Israel 
 found I so great faith. n And I say to you, that many 
 will come from [the] East and [the] West, and re- 
 cline at table with Abraham and Isaac and Jacob in 
 the kingdom of heaven. 12 But the sons of the king- 
 dom shall go out into the outer darkness : there will 
 be the weeping and the gnashing of the teeth. 13 And 
 said Jesus to the centurion, Go ; be it to thee as thou 
 believedst. And on that hour the boy was healed. 
 
 14 And Jesus, having come into the house of Peter, 
 saw his wife's mother lying prostrate and sick with 
 fever. 15 And he touched her hand, and the fever left 
 her, and she rose and ministered to him. 16 And at 
 evening, they brought to him many demoniacs, and he 
 cast out the spirits with a word, and cured all that 
 were ill; 17 that there might be fulfilled what was 
 spoken through Isaiah the prophet, saying, 
 
 He himself took our infirmities, 
 And carried away our diseases. 
 
 18 But Jesus, on seeing large crowds about him, gave 
 command to depart to the other side. 19 And one, a 
 scribe, came and said to him, Teacher, I will follow 
 thee whithersoever thou depart. 20 And says Jesus to 
 him, The foxes have holes, and the birds of the air 
 nests ; but the Son of man has not where he may lay 
 the head. 21 And another of the disciples said to him, 
 Master, permit me first to go away and bury my 
 father. 22 But he says to him, Follow me; and suffer 
 the dead to bury their own dead. 
 
MATTHEW IX. 19 
 
 23 And when he went on board the boat, his disci- 
 ples followed him. "And behold, there arose a u r i"<at 
 commotion in the lake, so that the boat was being cov- 
 ered by the waves ; but he himself was asleep. "And 
 approaching they waked him, saying, Master, save ; 
 we are perishing. "And he says to them, Why are 
 you timid, O little in faith? Then rising he rebuked 
 the winds and the lake, and there came on a great calm. 
 '"And the men wondered, saying, What kind of a man 
 is this, that even the winds and the lake obey him? 
 
 28 And when he had come to the other side, to the 
 country of the Gerasenes, there met him two demo- 
 niacs coming forth out of the tombs, very fierce, so 
 that none was able to go along by that way. "And lo, 
 they cried out, saying, What have we to do with thee, 
 Son of God? Camest thou hither to torture us before 
 [the] time? "Now there was far off from them a 
 herd of many swine feeding. 31 And the demons en- 
 treated him, saying, If thou cast us out, send us away 
 into the herd of swine. 3 ~And he said to them, Go. 
 And they having come out went away into the swine. 
 And behold, all the herd rushed down the steep slope 
 into the lake, and died in the waters. 33 But the herds- 
 men fled, and having gone away into the city carried 
 the news of [it] all, and [in particular] the affair of 
 the demoniacs. 34 And behold, all the city came out 
 to meet Jesus, and on seeing him entreated that he 
 would remove from their borders. IX. *And haying 
 gone on board a boat, he crossed over and came into 
 his own city. 
 
20 MATTHEW IX. 
 
 IX. 2-38. 
 
 2 And behold, they were bringing to him a paralytic 
 lying prostrate on a bed. And Jesus perceiving their 
 faith said to the paralytic, Be of good cheer, child ! 
 Thy sins are forgiven. 3 And lo, some of the scribes 
 said in themselves, This [man] blasphemes. 4 And 
 Jesus perceiving their thoughts said, Why think you ill 
 in your hearts? 5 For which is easier, to say, Thy sins 
 are forgiven; or to say, Rise and walk? 6 But that 
 you may know that the Son of man has authority on 
 the earth to forgive sins, — then he says to the para- 
 lytic, — Rise, and take up thy bed, and go to thy 
 house. 7 And rising he departed to his house. 8 And, 
 on seeing [it], the crowds feared and glorified God 
 who gave such authority to men. 
 
 9 And passing along thence, Jesus saw a man called 
 Matthew, sitting at the tribute-office, and he says to 
 him, Follow me. And rising up he followed him. 
 10 And it came to pass, as he was reclining [at table] 
 in the house, behold, many tribute-collectors and sin- 
 ners having come were reclining with Jesus and his 
 disciples. xl And on seeing [it] the Pharisees said to 
 his disciples, Why does your Teacher eat with the 
 tribute-collectors and sinners? 12 But he on hearing- it 
 said, Those in health have no need of a physician, but 
 they that are ill. 13 But go and learn what means 
 [this], 
 
 I wish mercy, and not sacrifice. 
 
 For I came not to call righteous [men], but sinners. 
 
 14 Then come to him the disciples of John, saying, 
 Why do we and the Pharisees fast, but thy disciples 
 
MATTHEW IX. 21 
 
 fast not? "And said Jesus to them, Can the guests of 
 the bride-chamber mourn so long as the bridegroom is 
 with them? But there will come days when the bride- 
 groom would be taken away from them, and then they 
 will last. I6 But no one puts a patch of undressed cloth 
 on an old garment ; for the part of it supplied pulls 
 away from the garment, and a worse rent ensues. 
 11 Neither do they pour new wine into old wine-skins ; 
 else the skins burst, and the wine is spilt, and the skins 
 are lost. But they pour new wine into new skins, and 
 both are preserved together. 
 
 16 Y\ bile he was speaking these things to them, be- 
 hold, a ruler entering worshipped him, saving, My 
 daughter this moment died ; but come and put thy 
 hand upon her, and she will live. 19 And Jesus rising 
 proceeded to follow^ him; also his disciples. 20 And 
 behold, a woman, having a blood-flowing for twelve 
 years, approaching behind touched the fringe of his 
 garment. 21 For she said in herself, If I should only- 
 touch his garment, I shall be restored. "And he, 
 turning round and seeing her, said, Be of good cheer, 
 daughter! Thy faith has restored thee. And the 
 woman was restored from that hour. 
 
 23 And Jesus, on coming to the house of the ruler, 
 and seeing the minstrels, and the crowd making a 
 tumult, said, 24 Withdraw; for the young girl had not 
 died, but is asleep. And they laughed at him. -"'But 
 when the crowd had been put out, he entered and took 
 hold of her hand, and the young girl rose. M And this 
 report went abroad into all that land. 
 
 27 And as Jesus was passing along thence, there 
 
22 MATTHEW X. 
 
 followed him two blind men, crying out and saying, 
 Have mercy on us, Son of David ! 28 And when he 
 had come into the house, the blind men came to him ; 
 and Jesus says to them, Believe you that I am able 
 to do this? They say to him, Yes, Master. ^Then he 
 touched their eyes, saying, According to your faith be 
 it to you ! 30 And their eyes were opened. And Jesus 
 expostulated with them, saying, Look you [to it], let 
 no one know [it]. 31 But they on coming out pub- 
 lished him far and wide in all that land. 
 
 82 And as they were coming out, behold, [people] 
 brought to him a dumb demoniac. 33 And the demon 
 having been cast out, the dumb [man] spoke. And the 
 crowds wondered, saying, Never appeared the like in 
 Israel. 34 But the Pharisees said, He casts out the 
 demons by the ruler of the demons. 
 
 35 And Jesus went about all the cities and the vil- 
 lages, teaching in their synagogues, and proclaiming 
 the Good News of the kingdom, and curing all dis- 
 ease and all ailment. 36 And seeing the crowds he was 
 moved with compassion for them, because they were 
 worried and scattered, like sheep not having a shep- 
 herd. 37 Then says he to his disciples, The harvest 
 indeed [is] large, but the laborers [are] few. 38 Pray 
 therefore the Lord of the harvest, that He would 
 dispatch laborers into his harvest. 
 
 X.— XI. i. 
 j And having called to [him] his twelve disciples, he 
 gave them authority over unclean spirits, so as to cast 
 
MATTHEW X. 23 
 
 them out, and to cure all disease and all ailment. 
 2 No\v the names of the twelve apostles are these : — 
 Simon, first, who is called Peter, and Andrew his 
 brother ; and James the [son] of Zebedee, and John 
 his brother; 8 Pbilip and Bartholomew; Thomas, and 
 Matthew the tribute-collector; James the [son] of 
 Alpheus, and Lebbeus ; 4 Simon the Zealot, and Judas 
 Iscariot who also delivered him up. 
 
 5 These twelve Jesus sent forth, having given charge 
 to them saying : Do not depart into a road [lead- 
 ing] to Gentiles, and do not enter into a city of Samari- 
 tans ; 6 but go rather to the lost sheep of the house of 
 Israel. 7 And as you go, proclaim, saying, The king- 
 dom of heaven is at hand. 8 Cure infirm, raise dead 
 [persons] ; cleanse lepers, cast out demons : freely you 
 received, freely give. 9 Do not procure gold, neither 
 silver nor copper [-coin to put] into your girdles, 10 not 
 wallet for journey, neither two tunics, nor sandals, nor 
 staff; for the laborer is worthy of his support. n And 
 into whatever city or village you shall have entered, 
 inquire who in it is a worthy [man] and there abide 
 until you depart [from the place]. 12 And on entering 
 into the house salute it. 13 And if the house be worthy, 
 let your peace come upon it ; but if it be not wor- 
 thy, let your peace return to you. 14 And whoever 
 should not receive you, neither hear your words, on 
 coming forth out of that house or city shake oft' the 
 dust from your feet. 15 Verily I say to you, more 
 tolerable will it have been for [the] land of Sodom 
 and Gomorrah in [the] day of judgment, than for that 
 city. 
 
 1,1 Behold, I send you forth as sheep in [the] midst 
 
24 MATTHEW X. 
 
 of wolves : therefore become wary as serpents, and 
 unsoiled as doves. 17 And take heed of men ; for they 
 will deliver you up to council-sessions, and scourge 
 you in their synagogues, 18 and you shall be led also 
 before governors and kings for my sake, for a testi- 
 mony to them and to the Gentiles. 19 But whenever 
 they deliver you up, be not anxious how or what you 
 should speak ; for it will be given you in that hour 
 what you should speak. 20 For not you are the speak- 
 ers, but the Spirit of your Father that speaks in you. 
 21 And brother will deliver up brother to death, and 
 father child, and children will rise up against parents 
 and cause them to be put to death. 22 And you will be 
 hated by all on account of my name : but he that has 
 endured to [the] end, this [same] shall be saved. 
 23 But when they persecute you in this city, flee into 
 the next ; for verily I say to you, you shall not have 
 finished the cities of Israel, until the Son of man come. 
 24 A disciple is not above the teacher, nor a servant 
 above his master. 25 Enough for the disciple that he 
 become as his teacher, and the servant as his master. 
 If they surnamed the master of the house Beelzebul, 
 how much more his household dependants! ^There- 
 fore fear them not ; for there is nothing covered which 
 shall not be disclosed, and secret which shall not be 
 known. 27 What I say to you in the darkness, tell 
 in the light ; and what you hear [spoken] into the 
 ear, proclaim on the housetops. 28 And be not afraid 
 of them that kill the body, but are not able to kill the 
 soul. But fear rather Him who is able to destroy both 
 soul and body in hell. 29 Are not two sparrows sold 
 for a penny? And one of them "shall not fall to the 
 
MATTHEW XI. j:> 
 
 ground without your Father. ^But even the hairs of 
 your head have all been numbered. 31 Therefore fear 
 not ; you are of more value than many sparrows. 
 8-2 Every one therefore who shall confess in my behalf 
 before men, I also will confess in his behalf before my 
 Father who is in heaven. M But whoever should deny 
 me before men, I also will deny him before my Father 
 who is in heaven. 
 
 34 Do not suppose that I came to cast peace on the 
 earth; I came not to cast peace, but a sword. 35 For 
 I came to set at variance a man against his father, 
 and daughter against her mother, and bride against 
 her mother-in-law ; 36 and foes of the man his house- 
 hold dependants [will be]. 37 He that loves father or 
 mother above me is not worthy of me, and he that 
 loves son or daughter above me is not worthy of me, 
 M and he who does not take his cross and follow after 
 me is not worthy of me. 39 He that has found his life 
 will lose it, and he that has lost his life for my sake will 
 find it. *He that receives you receives me, and he 
 that receives me receives Him who sent me. 4l He that 
 receives a prophet, out of regard to a prophet's name, 
 will receive a prophet's reward ; and he that receives 
 a righteous man, out of regard to a righteous man's 
 name, will receive a righteous man's reward. 42 And 
 whoever should give to one of these little ones only a 
 cup of cold [water] to drink, out of regard to a disci- 
 ple's name, verily I say to you, he would by no means 
 lose his reward. 
 
 XL *And it came to pass, when Jesus had finished 
 giving instructions to his twelve disciples, [that] 
 
26 MATTHEW XI. 
 
 he removed thence, to teach and proclaim in their 
 cities. 
 
 XI. 2-30. 
 
 2 Now John having heard in the prison of the works 
 of the Christ, sent by his disciples 3 and said to him, 
 Art thou he that is coming, or may we expect 
 another? 4 And Jesus answering said to them, Go 
 and report to John what you hear and see : 5 blind 
 [men] recover sight and lame walk, lepers are cleansed 
 and deaf [persons] hear, and dead [men] are raised 
 and [the] poor receive Good News ; 6 and happy is 
 whoever should not take offense at me. 
 
 7 And as these were going, Jesus began to say to the 
 crowds concerning John, What went you out into 
 the Desert to view? A reed shaken by [the] wind? 
 8 But what went you out to see? A man attired in 
 soft [fabrics] ? Behold, they who wear soft [fabrics 
 are] in the palaces of kings. 9 But why went you 
 out? To see a prophet? Yes, I say to you, and a 
 great deal more than a prophet. 10 This it is concern- 
 ing whom it stands written, 
 
 Behold, I send forth my messenger before thy face, 
 
 Who shall prepare thy way before thee. 
 
 n Verily I say to you, there has not risen among 
 women-born a greater than John the Baptist. But the 
 lesser in the kingdom of heaven is a greater than 
 he. 12 And from the days of John the Baptist until 
 now, the kingdom of heaven is invaded by force, and 
 men exerting force are seizing it. 13 For all the 
 Prophets and the Law, until John, prophesied. 14 And, 
 
MATTHEW XL 27 
 
 if you are willing to receive [it], he himself is Elijah 
 who was about to come. 15 He that has ears, let him 
 hear. 
 
 10 But to what shall T compare this generation? It 
 is like young children sitting in the market-places, 
 who calling to the others 1T say, We played on the 
 pipe to you, and you did not dance ; we made lamen- 
 tation, and you did not smite your breasts. 18 For John 
 came neither eating nor drinking, and they say, He 
 has a demon. 19 The Son of man came eating and 
 drinking, and thev say, Behold, a glutton and a wine- 
 bibber, a friend of tribute-collectors and sinners. And 
 wisdom received justification from her works. 
 
 20 Then he began to upbraid the cities, in which his 
 most numerous mighty deeds had taken place, because 
 thev repented not. - 1 Woe to thee, Chorazin ! Woe 
 to thee, Bethsaida ! Because if in Tyre and Sidon had 
 taken plaee the mighty deeds that took place in 
 you, thev would have repented long ago in sackcloth 
 and ashes. "But I say to you, more tolerable will it 
 have been for Tyre and Sidon in [the] day of judgment 
 than for you. - 3 And thou, Kapharnaum, — shalt thou 
 exalt thyself to [the] sky? Thou shalt be brought 
 down to [the] underworld. Because if in Sodom had 
 taken place the mighty deeds that took place in thee, 
 it would have remained until to-day. M But I say to 
 you that more tolerable will it have been for [the] 
 land of Sodom in [the] day of judgment than for 
 thee. 
 
 25 At that time Jesus answering said, I acknowl- 
 
28 MATTHEW XII. 
 
 edge to thee, Father, Lord of heaven and earth, that 
 Thou didst conceal these things from wise and saga- 
 cious [men], and disclose them to babes ; 26 yes, Father, 
 that so [thy purpose of] good-will came to pass before 
 thee. 27 All things were delivered to me by my Father ; 
 and none fully knows the Son but the Father, neither 
 does any one fully know the Father but the Son, and 
 [he] to whom the Son may be disposed to reveal 
 [Him]. 28 Come to me, all that are weary and heavy- 
 laden, and I will give you rest. ^Take my yoke upon 
 you, and learn from me, because I am meek and lowly 
 in heart ; and you shall find rest to your souls. 30 For 
 my yoke is easy, and my burden light. 
 
 XII. 
 
 *At that time Jesus went on the Sabbath through 
 the grain-fields ; and his disciples were hungry, and 
 began to pluck oft' heads of grain and to eat. 2 And 
 the Pharisees on seeing it said to him, Behold, thy 
 disciples are doing what it is not allowable to do on 
 Sabbath. 3 But he said to them, Had you not read 
 what David did when he was hungry, and those with 
 him — 4 how he entered into the house of God, and 
 they ate the show-bread, which it was not allowable 
 for him to eat, neither for those with him, but for the 
 priests alone? 5 Or had you not read in the Law, that 
 on the Sabbath the priests in the temple profane the 
 Sabbath and are blameless? 6 But I say to you that 
 [something] greater than the temple is here. 7 But if 
 you had known what means [this], 
 
 I wish mercy and not sacrifice, 
 
MATTHEW XII. 29 
 
 you would not have condemned the blameless. 8 For 
 the Son of man is Master of the Sabbath. 
 
 9 And removing thence he came into their synagogue. 
 
 10 And behold, [there was] a man having a withered 
 hand : and they asked him, saying, Is it allowable 
 to cure on the Sabbath? that thev mi<dit accuse him. 
 
 11 But he said to them, What man will there be of you, 
 who shall have one sheep, and, if this fall on the 
 Sabbath into a pit, will not lay hold of it and raise 
 [it out]? 12 Of how much more value, then, a man is 
 than a sheep ! So that it is allowable to do well on 
 the Sabbath. w Then he says to the man, Reach out 
 thy hand ; and he reached [it] out, and it was restored 
 sound, as the other. 14 But the Pharisees having come 
 out, held a consultation against him, in order to de- 
 stroy him. 
 
 15 But Jesus knowing [it] withdrew from thence, and 
 many followed him, and he cured them all, 16 and ad- 
 monished them not to make him public: 1T that there 
 might be fulfilled what was spoken through Isaiah the 
 prophet, saying, 
 
 18 Behold my servant whom I chose; 
 
 My beloved, whom mv soul approved. 
 
 I will put mv Spirit upon him, 
 
 And he shall announce judgment to the nations. 
 19 He will not contend, neither raise outcry, 
 
 Nor will any one hear his voice in the streets. 
 
 20 A shattered reed he will not break in two. 
 And a smoking tla\-wiek he will not quench, 
 Until he send forth the judgment unto victory. 
 
 21 And on his name nations will rest their hope. 
 
 ^Thcn was brought to him a demoniac, blind and 
 
30 MATTHEW XII. 
 
 dumb, and he cured him, so that the dumb [man] 
 spoke and saw. 23 And all the crowds were full of 
 excitement and said, Is this perchance the Son of 
 David? 24 But the Pharisees, on hearing [it], said, 
 This [man] does not cast out the demons except by 
 Beelzebul, ruler of the demons. 25 But knowing their 
 thoughts he said to them, Every kingdom divided 
 against itself is desolated, and every city or house di- 
 vided against itself shall not stand. 26 And if Satan 
 casts out Satan, he had become divided against him- 
 self; how then shall his kingdom stand? 27 And if I 
 by Beelzebul cast out the demons, by whom do your 
 sons cast out? Wherefore they themselves shall be 
 your judges. 28 But if by [the] Spirit of God I cast 
 out the demons, then the kingdom of God had already 
 reached you. ^Or how can any one enter into the 
 house of the strong [man] and seize his effects, except 
 he first bind the strong [man], and then plunder his 
 house? 30 He that is not with me is against me, and 
 he that gathers not with me scatters. 
 
 31 On this account I say to you, Every sin and blas- 
 phemy shall be forgiven to men ; but the blasphemy 
 against the Spirit shall not be forgiven. 32 And who- 
 ever should speak a word against the Son of man, it 
 shall be forgiven him ; but whoever should speak 
 against the Holy Spirit, it shall not be forgiven him, 
 neither in this age nor in the coming. 33 Either make 
 the tree fine and its fruit fine, or make the tree corrupt 
 and its fruit corrupt ; for from the fruit the tree is 
 known. 34 Brood of vipers! How can you, being 
 evil, speak good things? For out of the abundance 
 of the heart the mouth speaks. 35 The good man out of 
 
MATTHEW XII. 31 
 
 the good treasury dispenses good things, and the evil 
 man out of the evil treasury dispenses evil things. 
 3,J But I say to you, that every idle word wliich men 
 shall speak, — thev shall render account of it in [the] 
 day of judgment. w For out of tin words thou shalt be 
 justified, and out of thy words thou shalt he condemned. 
 
 88 Then answered him some of the scribes and Phari- 
 sees, saying. Teacher, we wish to see a sign from thee. 
 39 But he answering said to them, An evil and adulter- 
 ous generation seeks for a sign ; and no sign shall be 
 given to it, but the sign of Jonah the prophet. *°For 
 just as Jonah was in the sea-monster's belly three days 
 and three nights, so shall the Son of man be in the 
 heart of the earth three days and three nights. "Men 
 of Nineveh will rise up in the judgment with this 
 generation, and condemn it ; because they repented at 
 the preaching of Jonah, and behold, more than a Jonah 
 [is] here. 4 -'A queen of [the] South will rise in the 
 judgment with this generation, and condemn it ; be- 
 cause she came from the utmost parts of the earth 
 to hear the wisdom of Solomon, and behold, more 
 than a Solomon [is] here. 43 But whenever the unclean 
 spirit should come out from the man. it roams through 
 waterless places, seeking rest, and does not find [it]. 
 44 Then it says, I will return into my house, whence 
 I came out ; and, having come, finds [it] emptv and 
 swept and put in order. 43 Then it goes and takes with 
 it seven other spirits more evil than itself, and they 
 enter and dwell there ; and the last state of that man 
 becomes worse than the first. So shall it be also with 
 this evil generation. 
 
32 MATTHEW XIII. 
 
 4G While he was yet speaking to the crowds, behold, 
 his mother and brothers were standing outside, seek- 
 ing to speak to him. 47 And some one said to him, 
 Behold, thy mother and thy brothers are standing out- 
 side, seeking to speak to thee. 48 But he answering 
 said to him that told him, Who is my mother, and 
 who are my brothers? 4d And extending his hand 
 toward his disciples, he said, Behold, my mother and 
 my brothers ! 50 For whoever should do the will of my 
 Father who is in heaven, he is my brother and sister 
 and mother. 
 
 XIII. 
 
 2 On that day Jesus, having come forth out of the 
 house, sat by the lake -side. 2 And there were gath- 
 ered to him large crowds, so that he went on board 
 a boat and sat down, and all the crowd stood on the 
 beach. 3 And he spoke to them many things in para- 
 bles, saying : 
 
 Behold, the sower went out to sow. 4 And, in his 
 sowing, some [grains] fell by the way-side, and the 
 birds came and devoured them. 5 And others fell 
 on the ledgy places, where they had not much soil, 
 and they sprung up immediately on account of not 
 having depth of soil ; 6 and when the sun rose up, they 
 became scorched, and on account of not having root 
 withered. 7 And others fell along over the thorns, and 
 the thorns grew up and choked them. 8 But others 
 fell upon the fine soil, and yielded a crop, one [part] a 
 hundred, another sixty, another thirty fold. 9 He that 
 has ears, let him hear. 
 
MATTHEW XIII. 33 
 
 10 And the disciples came and said to him. Why 
 spcakestthou to them in parables? "And he answer- 
 ing said, To von it lias been given to know the mys- 
 teries of the kingdom of heaven, but to them it has not 
 been given. "For whoever has, to him shall be given, 
 and he shall be made to abound. But whoever has 
 not, even what he has shall be taken away from him. 
 13 1 speak to them in parables for this reason, — that 
 seeing they see not, and hearing hear not, neither un- 
 derstand. "And there is fulfilled to them the prophecy 
 of Isaiah, which says, 
 
 In hearing vou shall hear, and shall not have understood; 
 And seeing vou shall see, and shall not have perceived. 
 15 For the heart of this people had become gross, 
 And they heard sullenly with their ears, 
 And closed their eyes, 
 Lest they should see with their eyes, 
 And hear with their ears, 
 And understand with their heart, 
 And return, and I shall heal them. 
 
 16 But happy [are] your eyes, that they see ; and your 
 ears, that they hear. "Verily I say to you, that many 
 prophets and righteous [men] desired to see what you 
 behold, and saw not ; and to hear what you hear, and 
 heard not. 
 
 18 Hear you therefore the parable of him that sowed. 
 19 From every one hearing the word of the kingdom, 
 and not understanding [it], the Evil [one] comes and 
 snatches away what had been sown in his heart: this 
 is he that was sown [as the ground], by the way- 
 side. -"And he that was sown, on the ledgy places, — 
 this is he that hears the word and immediately with 
 
 3 
 
34 MATTHEW XIII. 
 
 joy receives it, 21 and has not root in himself, but is 
 temporary ; and, affliction or persecution arising on 
 account of the word, he immediately takes offense. 
 22 And he that was sown, among the thorns, — this is 
 he that hears the word, and the anxiety of the times, 
 and the deceitfulness of riches, chokes the word, and he 
 becomes unproductive. a3 But he that was sown, on 
 the fine soil, — this is he that hears and understands 
 the word, who without fail bears a crop, and produces, 
 this a hundred, that sixty, that thirty fold. 
 
 24 Another parable he set before them, saying, The 
 kingdom of heaven was like a man having sowed 
 choice seed in his field. 25 But while men slept, his 
 enemy came and sowed thereon darnel all over among 
 the wheat, and went away. 26 And when the blade 
 sprung up and produced a crop, then appeared also 
 the darnel. 27 And the servants of the master of the 
 family came and said to him, Master, didst not thou 
 sow choice seed in thy field? Whence then has it 
 darnel? 28 And he said to them, An enemy did this. 
 And the servants say to him, Wilt thou therefore that 
 we go and collect it? 29 But he says, No, lest collect- 
 ing the darnel you root up the wheat together with it. 
 30 Suffer both to grow together until the harvest ; and 
 in harvest-time I will say to the reapers, Collect first 
 the darnel, and bind it into bundles to burn it up, 
 but the wheat gather into my garner. 
 
 31 Another parable he set before them, saying, The 
 kingdom of heaven is like a grain of mustard, which 
 a man took and sowed in his field ; 32 which is smallest 
 of all the seeds, but when it shall have grown up is 
 largest of the garden-plants, and becomes a tree, so 
 
MATTHEW XIII. 35 
 
 that the birds of the air come and lodge in its 
 branches. 
 
 83 Another parable he spoke to them. The kingdom 
 of heaven is like leaven, which a woman took and hid 
 in three measures of flour, until [the] whole was 
 leavened. 
 
 04 These all Jesus spoke in parables to the crowds; 
 and without a parable he spoke nothing to them : 
 30 that there might be fulfilled what was spoken through 
 the prophet Isaiah, saying, 
 
 I will open my mouth in parables, 
 
 I will utter things hidden since [the world's] foundation. 
 
 ^Then having left the crowds he came into the 
 house. And his disciples came to him, saying, Ex- 
 plain to us the parable of the darnel of the field. 
 37 And he answering said, The sower of the choice 
 seed is the Son of man, 38 and the field is the world ; 
 and the choice seed, — these are the sons of the king- 
 dom ; but the darnel are the sons of the Evil [one], 
 39 and the enemy that sowed them is the Devil ; and the 
 harvest is [the] close of [the] age, and the reapers are 
 angels. ^Just as the darnel therefore is collected 
 and burned up with fire, so will it be in the close of 
 the age. 41 The Son of man will send forth his angels, 
 and they will collect out of his kingdom all the causes 
 of ofYense, and them that do iniquity, tt and will cast 
 them into the fiery furnace : there will be the weep- 
 ing and the gnashing of the teeth. ^Then shall the 
 righteous shine out as the sun in the kingdom of their 
 Father. He that has ears let him hear. 
 
 "The kingdom of heaven is like a treasure hidden 
 
36 MATTHEW XIII. 
 
 in the field, which a man, having found, hid ; and from 
 his joy goes and sells all that he has, and buys that 
 field. 
 
 45 Again, the kingdom of heaven is like a trades- 
 man seeking fine pearls; 46 and, on finding one very 
 valuable pearl, going away he sold every thing which 
 he possessed, and bought it. 
 
 47 Again, the kingdom of heaven is like a seine, cast 
 into the lake and gathering of every sort; 48 which, 
 when it was filled, having drawn up on the beach and 
 sat down, they collected the choice into vessels, but the 
 vile they threw away. 49 So also will it be in the close 
 of the age. The angels will come forth and separate 
 the wicked out of [the] midst of the righteous, 50 and 
 cast them into the fiery furnace : there will be the 
 weeping and the gnashing of the teeth. 51 Did you 
 understand these all? They say to him, Yes. 62 And 
 he said to them, Wherefore every scribe, become 
 a disciple to the kingdom of heaven, is like a mas- 
 ter of a family, who dispenses out of his treasury 
 things new and old. 
 
 53 And it came to pass, when Jesus ended these para- 
 bles, [that] he took his departure thence. 54 And hav- 
 ing come into his father-land he taught them in their 
 synagogue, so that they were struck with astonish- 
 ment and said, Whence to this [man] this wisdom, 
 and the mighty deeds? 55 Is not this the carpenter's 
 son? Is not his mother called Mary, and his brothers 
 James and Joseph and Simon and Jude? 56 And are 
 not his sisters all with us ? Whence then to this 
 [man] the whole of this? 67 And they took offense at 
 
MATTHEW XIV. 37 
 
 him. But Jesus said to them, A prophet is not without 
 honor except in his own father-land, and in his house. 
 68 And he did not many mighty deeds there, because of 
 their unbelief. 
 
 XIV. 
 
 *At that time Herod the tetrarch heard the rumor 
 of Jesus, -and said to his servants, This is John the 
 Baptist: he himself had risen from the dead, and on 
 this account the mighty deeds are at work in him. 3 For 
 Herod, having apprehended John, bound and put 
 [him] away in prison, on account of Herodias, the 
 wife of Philip his brother. 4 For John said to him, It 
 is not allowable for thee to have her. 5 And, wish- 
 ing to kill him, he feared the populace, because they 
 held him as a prophet. 6 Xow when Herod's birth-day 
 festival took place, the daughter of Herodias danced 
 in the midst [of the guests], and pleased Herod. 
 'Whereupon with an oath he engaged to give her 
 whatever she should ask. 8 And she, instigated by her 
 mother, says, Give me, here on a platter, the head 
 of John the Baptist. 9 And sorrowful, the king on 
 account of the oaths and the guests commanded [it] 
 to be given. 10 And he sent and beheaded John in 
 the prison. "And his head was borne on a platter 
 and given to the young girl, and she bore [it] to her 
 mother. "And his disciples came and took up the 
 corpse, and buried him, and came and informed Jesus. 
 13 And Jesus on hearing [it] withdrew from thence in a 
 boat into a desert place apart ; and the crowds on 
 hearing [it] followed him on foot from the cities. 
 
 14 And on coming out he saw a large crowd, and was 
 
38 MATTHEW XIV. 
 
 moved with compassion on them ; and he cured their 
 invalids. 15 And at evening the disciples came to him, 
 saying, the place is a desert, and the hour had already 
 gone by : send the crowds away, therefore, to depart 
 into the villages and buy for themselves articles of 
 food. 16 But he said to them, They have no need to go 
 away : give them, you yourselves, [something] to eat. 
 17 And they say to him, We have here but five loaves 
 and two fishes. 18 And he said, Bring them here to 
 me. 19 And having commanded the crowds to re- 
 cline on the grass, taking the five loaves and the two 
 fishes, looking up to heaven he invoked a blessing, 
 and broke and gave the loaves to the disciples, and the 
 disciples to the crowds. 20 And all ate and were satis- 
 fied : and they took up the residue of the broken 
 pieces, twelve hand-baskets full. 21 And they that ate 
 were about five thousand men, besides women and 
 children. 
 
 22 And he compelled the disciples to get on board 
 the boat, and go before him to the other side, while he 
 should send away the crowds. 23 And, having sent away 
 the crowds, he went up the mountain apart to pray. 
 And at evening he was there alone. 24 But the boat, 
 already mid-way across the lake, was put to hard 
 struggle by the waves ; for the wind was contrary. 
 25 And in the fourth watch of the night he came to 
 them, walking on the lake. 26 And perceiving him 
 walking on the lake, they became agitated, saying, 
 It is an apparition; and they cried out from fear. 
 27 But he immediately spoke to them, saying, Be of 
 good cheer ; it is I ; be not afraid. 28 And Peter answer- 
 ing him said, Master, if it is thou, command me to 
 
MATTHEW XV. 39 
 
 come to thee on the waters. "And he said. Come. 
 And. getting down from the boat, Peter walked on 
 the waters and came to Jesus. "°Bnt seeing the wind, 
 he became afraid ; and beginning to sink, cried out, 
 saving. Master, save me! tt And Jesus immediately 
 reaching out the hand caught hold of him, and says to 
 him, [O] little in faith, for what didst thou doubt? 
 -And when they had mounted on board the boat, the 
 wind subsided. " "And those in the boat worshipped 
 him. saving. Truly thou art [the] Son of God. 
 
 34 And having crossed over, they came to the land at 
 Gennesaret. K And the men of that place, recognizing 
 him, sent away into all that region round, and brought 
 to him all that were ill. M And they entreated him 
 that they might only touch the fringe of his garment ; 
 and as many as touched were thoroughly restored. 
 
 XV. 
 
 1 Then come to Jesus Pharisees and scribes from 
 Jerusalem, saying, 2 Why do thy disciples transgress 
 the tradition of the elders? For they do not wash the 
 hands, whenever they eat bread. 'But he answering 
 said to them. Why also do you transgress the com- 
 mandment of God, for the sake of your tradition? 
 4 For God commanded, saying, Honor the father 
 and the mother; and, He that speaks evil of 
 
 FATHER OR MOTHER, LET HIM SURELY DIE. B But VOU 
 
 say, Whoever should say to the father or the mother, 
 Whatever aid thou wouldst have of me [is] a gift [to 
 the temple], shall not honor his father or his mother. 
 c And you had annulled the law of God, for the sake of 
 
40 MATTHEW XV. 
 
 your tradition. v Hypocrites! well prophesied Isaiah 
 of you, saying, 
 
 8 This people honors me with the lips, 
 But their heart keeps far aloof from me. 
 
 9 But in vain they worship me, 
 Teaching as precepts commandments of men. 
 
 10 And calling to [him] the crowd, he said to them, 
 Hear and understand. n Not what enters into the 
 mouth defiles the man, but what proceeds out of 
 the mouth, — this defiles the man. 12 Then the disci- 
 ples approaching say to him, Knowest thou that the 
 Pharisees on hearing the remark took offense? 13 But 
 he answering said, Every plant which my heavenly 
 Father did not plant shall be rooted up. 14 Let them 
 be. They are blind guides of blind [men] : but if 
 blind [man] lead blind [man], both will fall into 
 a pit. 
 
 15 And Peter answering said to him, Explain to us 
 the parable. 16 And he said, Even up to this time are 
 you also void of understanding? ir Do you not under- 
 stand that all that goes into the mouth passes into the 
 stomach, and is cast out into [the] vault? 18 But 
 the things proceeding out of the mouth come forth 
 out of the heart, and those defile the man. 19 For out 
 of the heart come forth evil thoughts, murders, adulte- 
 ries, fornications, thefts, false testimony, blasphemies. 
 20 These are the things defiling the man: but to eat 
 with unwashed hands defiles not the man. 
 
 21 And coming forth thence, Jesus withdrew into the 
 parts of Tyre and Sidon. 22 And behold, a Canaan- 
 itish woman from those borders, coming out, cried, 
 
MATTHEW XV. 41 
 
 saying, Have mercy on me, Master, Son of David ! 
 My daughter sutlers badly from a demon. a But he 
 did not answer her a word. And his disciples ap- 
 proaching asked him, saving, Send her away ; because 
 she continues crying out behind us. M But he answering 
 said. I was not sent but to the lost sheep of [the] 
 house of Israel. -'And she came and worshipped 
 him, saving. Master, help me ! ^But he answering 
 said, It is not allowable to take the children's bread, 
 and throw [it] to the little dogs. ^But she said, Yes, 
 Master [it is] ; for the little dogs, too, eat of the crumbs 
 that Kill from the table of their masters. - 8 Then Jesus 
 answering said to her, O woman, great [is] thy faith ! 
 Be it to thee as thou wilt ! And her daughter was 
 healed from that hour. 
 
 29 And thence turning his course, Jesus came near 
 to the lake of Galilee ; and going up the mountain he 
 sat down there. ^And large crowds came to him, 
 having with themselves lame, blind, dumb, crippled, 
 and many others, and dropped them at his feet, and 
 he cured them ; 31 so that the crowd wondered as they 
 saw dumb [persons] speaking, crippled sound, and 
 lame walking, and blind seeing: and they glorified 
 the God of Israel. 
 
 32 And Jesus, having called to [him] his disciples, 
 said, I have compassion on the crowd, because [it is] 
 already three days [that] they are remaining with me, 
 and they have nothing to eat. And I am unwilling 
 to send them away fasting, lest thev faint on the way. 
 33 And the disciples say to him, Whence have we in a 
 
42 MATTHEW XVI. 
 
 desert so many loaves as to satisfy so great a crowd? 
 34 And says Jesns to them, How many loaves have 
 you? And they said, Seven, and a few small fishes. 
 85 And bidding the crowd recline on the ground, 36 he 
 took the seven loaves and the fishes, and, having offered 
 thanks, broke and gave to the disciples, and the disci- 
 ples to the crowds. 37 And all ate and were satisfied : 
 and they took up the residue of the broken pieces, 
 seven baskets full. ^And they that ate were four 
 thousand men, besides children and women. 39 And 
 having sent away the crowds, he went on board the 
 boat, and came into the borders of Magadan. 
 
 xvr. 
 
 *And the Pharisees and Sadducees came to [him], 
 and by way of trial asked him to show them a sign 
 out of the sky. 2 But he answering said to them, At 
 evening you say, Fair weather! for the sky is aglow; 
 3 and in the morning, A storm to-day ! for the sky is 
 aglow and lowering. Know you how to discern the 
 face of the sky, but can you not the signs of the times ? 
 4 An evil and adulterous generation seeks for a sign; 
 and no sign shall be given to it, except the sign of 
 Jonah. And leaving them he departed. 
 
 6 And the disciples, having come to the other side, 
 forgot to take loaves. 6 And Jesus said to them, Look 
 you [to it], and beware of the leaven of the Pharisees 
 and Sadducees. 7 And they reasoned among them- 
 selves, saying, We did not take loaves! 8 And Jesus 
 knowing [it] said, Why are you reasoning among 
 yourselves, [O] little in faith, that you did not take 
 
MATTHEW XVI. 43 
 
 loaves? 9 Do you not yet understand, neither remem- 
 ber the five loaves of the five thousand, and how many 
 hand-baskets you took? w Nor the seven loaves of 
 the four thousand, and how many baskets you took? 
 11 How do vou not understand that I spoke not of 
 loaves to you ? But, beware of the leaven of the Phari- 
 sees and Sadducees. "Then they comprehended that 
 he did not tell [them] to beware of the leaven of the 
 Pharisees and Sadducees, but of the teaching of 
 the Pharisees and Sadducees. 
 
 13 And Jesus having come into the parts of Ca2sarea 
 Philippi asked his disciples, saying. Whom do men 
 pronounce the Son of man to be? 14 And they said, 
 Some, John the Baptist ; but others, Elijah ; and others, 
 Jeremiah, or one of the prophets. 15 He says to them, 
 But whom do you pronounce me to be? 16 And Simon 
 Peter answering said, Thou art the Christ, the Son of 
 the Living God. 1T And Jesus answering said to him, 
 Happy art thou, Simon Bar-jonah ! because flesh and 
 blood did not reveal [it] to thee, but my Father who 
 is in heaven. "And say I also to thee, that thou art 
 Peter [which interpreted is, a Stone], and on this rock 
 I will build my Church, and [the] gates of the under- 
 world shall not prevail against it. 10 I will give to thee 
 the keys of the kingdom of heaven ; and whatever 
 thou bind on earth shall be bound in heaven, and 
 whatever thou loose on earth shall be loosed in heaven. 
 20 Then he charged the disciples to tell no one that he 
 is the Christ. 
 
 21 From that time Jesus began to show to his disci- 
 ples that he must depart to Jerusalem, and suffer many 
 
44 MATTHEW XVII. 
 
 things from the elders and chief priests and scribes, 
 and be killed, and on the third day rise. 22 And draw- 
 ing him aside Peter began to chide him, saying, Mer- 
 ciful [will He be] to thee, Master: this will not befal 
 thee. 23 But he turning round said to Peter, Go thy 
 way behind me, Satan ! thou art my stumbling-block ; 
 because thou hast thy mind not on the things of God, 
 but on the things of men. 
 
 24 Then said Jesus to his disciples, If any one wishes 
 to come after me, let him deny himself, and take up his 
 cross, and follow me. 25 For whoever would save his 
 life, will lose it ; but whoever should lose his life for 
 my sake, will find it. 26 For what will a man be prof- 
 ited, if he gain the whole world, but forfeit his life? 
 Or what shall a man give in exchange for his life. 
 
 27 For the Son of man is about to come in the glory 
 of his Father, with his angels, and he will then render 
 to each one according to his doing. 28 Verily I say to 
 you, there are some of those standing here, who 
 should by no means taste death, until they shall have 
 seen the Son of man coming in his kingdom. 
 
 XVII. I-2I. 
 
 ! And after six days Jesus takes with [him] Peter, 
 and James, and John his brother, and conducts them 
 up a high mountain apart. 2 And he was transfigured 
 before them, and his face shone as the sun, and his 
 garments became white as the light. 3 And behold, 
 there appeared to them Moses and Elijah, talking with 
 him. 4 And Peter answering said to Jesus, Master, it is 
 an excellent thing that we are here. If thou art willing, 
 
MATTHEW XVII. 45 
 
 I will make three booths here ; for thee one, and for 
 .Moses one, and for Elijah one. 5 While he was yet 
 speaking, behold, a luminous cloud overshadowed 
 them, and lo, [there was] a voice out of the cloud, 
 saying, This is my beloved Son, with whom I became 
 well - pleased : hearken to him. c And the disciples 
 hearing it fell on their face, and feared exceedingly. 
 7 And Jesus came to [them], and having touched them 
 said. Rise, and fear not. 8 And lifting up their eyes 
 they saw no one but Jesus only. 9 And, as they came 
 down from the mountain, Jesus commanded them, say- 
 ing, Tell no one the vision, until the Son of man shall 
 have risen from [the] dead. 10 And the disciples asked 
 him. saying, Why then say the scribes that Elijah 
 must first come? u And he answering said, Elijah 
 indeed comes, and will re-establish all things. lL) But 
 I say to you that Elijah had already come, and they 
 recognized him not, but perpetrated on him whatever 
 they pleased. So also the Son of man is about to 
 sutler by them. ^Then the disciples understood that 
 he spoke to them of John the Baptist. 
 
 14 And when they had come to the crowd, there came 
 to him a man kneeling to him r, and saying, Master, 
 have mercy on my son ; because he is an epileptic and 
 surfers badly. For often he falls into the fire, and often 
 into the water. l6 And I brought him to thy disciples, 
 and they could not cure him. "But Jesus answering 
 said, O unbelieving and perverse generation ! How 
 long shall I be with you? how long shall I endure 
 you? Bring him to me here. 18 And Jesus rebuked 
 him, and the demon came out from him. and the boy 
 was cured from that hour. 19 Then the disciples, 
 
46 MATTHEW XVIII. 
 
 coming to Jesus apart, said, Why could not we cast 
 it out? 20 And he says to them, Because of your little 
 faith. For verily I say to you, if you but have faith 
 as a grain of mustard, you shall say to this mountain, 
 Remove hence yonder, and it shall remove ; and noth- 
 ing will be impossible to you. 
 
 XVII. 22— XVIII. 35. 
 
 22 And while they were sojourning in Galilee, Jesus 
 said to them, The Son of man is about to be delivered 
 up into men's hands, 23 and they will kill him, and the 
 third day he will rise. And they were exceedingly 
 grieved. 
 
 24 And on their coming into Kapharnaum, the re- 
 ceivers of the half- shekel came to Peter and said, 
 Does not your Teacher pay [the] half-shekel? 25 He 
 says, Yes. And when he entered into the house, Jesus 
 anticipated him, saying, What thinkest thou, Simon? 
 From whom do the kings of the earth take tribute 
 or taxes? From their sons, or from other persons? 
 26 And on [his] saying, From other persons, Jesus 
 said to him, Then certainly the sons are exempt. 
 27 But that we may not give them offense, go to the 
 lake and throw hook, and take up the fish that first 
 comes up, and on opening its mouth thou wilt find a 
 shekel. That take and give to them for me and thee. 
 
 XVIII. 1 In that hour came the disciples to Jesus, 
 saying, Who then is greater [than the rest] in the 
 kingdom of heaven? 2 And having called to [him] a 
 young child, he placed it in the midst of them 3 and 
 
MATTHEW XVIII. 47 
 
 Said, Verily I say to you, Unless you turn, and become 
 as young children, yon should not enter into the king- 
 dom of heaven. * Whoever therefore shall humble 
 himself as this young child, this [one] is greatest in 
 the kingdom of heaven. 6 And whoever should re- 
 ceive one such young child upon my name receives 
 me. 6 But whoever should cause one of these little 
 ones that believe in me to offend, — it is for his advan- 
 tage that a millstone of the largest size be hung about 
 his neck, and he be sunk in the open sea. 7 Woe to 
 the world from offenses ! for there is a necessity that 
 offenses come. But woe to the man by means of 
 whom the offense comes! 8 But if thy hand or thy 
 foot causes thee to offend, cut it off and cast [it] from 
 thee. Well for thee is it to enter into life crippled 
 or lame, [rather] than having two hands or two feet 
 to be cast into the eternal fire. 9 And if thy eye causes 
 thee to offend, pluck it out and cast [it] from thee. 
 Well for thee is it to enter having only one eye into 
 life, [rather] than having two eyes to be cast into the 
 fiery hell. 10 See that you do not despise one of these 
 little ones ; for I say to you that their angels in heaven 
 always behold the face of my Father who is in 
 heaven. w What think you? If there belong to some 
 man a hundred sheep, and one of them go astray, 
 does he not leave the ninety -nine upon the moun- 
 tains, and go and seek the stray one? 13 And if he 
 happen to find it, verily I say to you, that he rejoices 
 over it more than over the ninety-nine that did not 
 go astray. J4 So it is not a purpose before your 
 Father who is in heaven, that one of these little ones 
 be lost. 
 
48 MATTHEW XVIII. 
 
 15 If moreover thy brother sin, go, convince him be- 
 tween thee and him alone. If he hear thee, thou hadst 
 gained thy brother. 16 But if he hear not, take with 
 thyself one or two more, that by mouth of two or 
 three witnesses every word be established. 17 And if 
 he disregard them, tell the church ; and if he dis- 
 regard the church also, let him be to thee as the 
 heathen and the tribute-collector. 18 Verily I say to 
 you, whatever you bind on earth shall be bound in 
 heaven ; and whatever you loose on earth shall be 
 loosed in heaven. 19 Again, I say to you that if two 
 of you shall agree on earth concerning every thing 
 which they should ask, it shall come to pass to them 
 from my Father who is in heaven. 20 For where two 
 or three are gathered together for [the advancement 
 of] my name, I am there in the midst of them. 
 
 21 Then Peter came and said to him. Master, how 
 many times shall my brother sin against me, and I 
 forgive him? Until seven times? 22 Jesus says to him, 
 I tell thee not until seven times, but until seventy times 
 seven. 23 For this reason the kingdom of heaven was 
 like a king, who wished to settle accounts with his 
 servants. 24 And, when he began to settle, there was 
 brought to him one, a debtor for ten thousand talents. 
 
 25 But as he had not [the means] to pay, the master 
 commanded him to be sold, and his wife, and his chil- 
 dren, and all that he had, and payment to be made. 
 
 26 That servant therefore fell down and worshipped 
 him, saying, Be forbearing towards me, and I will pay 
 thee all. 27 And the master of that servant, moved 
 with pity, released him, and remitted to him the debt. 
 28 But, on coming out, that servant found one of his 
 
MATTHEW XIX. 49 
 
 fellow -servants, who owed him a hundred denarii, 
 and taking hold of him proceeded to throttle [him], 
 saying, Pay whatever thou owest. "Therefore his 
 fellow-servant fell down and entreated him, saying, Be 
 forbearing towards me, and I will pay thee. 80 And he 
 would not, but went away and cast him into prison, 
 until he should pay what was due. 31 His fellow-ser- 
 vants therefore, on seeing what was taking place, were 
 exceedingly grieved, and came and stated to their mas- 
 ter all the transactions. 82 Then his master having 
 summoned him says to him, Wicked servant, all that 
 debt I remitted to thee, since thou didst entreat me. 
 88 Was it not also thy duty to have mercy on thy fellow- 
 servant, as I also had mercy on thee? M And being 
 angry, his master delivered him up to the torturers, 
 until he should pay all that was due him. 35 Thus 
 also will my heavenly Father do to you, unless you 
 forgive, each one his brother, from your hearts. 
 
 XIX., XX. 1-16. 
 
 1 And it came to pass, when Jesus had ended these 
 words, [that] he took his departure from Galilee, and 
 came into the borders of Judaea beyond the Jordan. 
 2 And large crowds followed him, and he cured them 
 there. 
 
 8 And the Pharisees came to him, trying him, and 
 saying. Is it allowable [for one] to put away his wife 
 for every cause? *But he answering said, Had you 
 not read, that lie who made from the beginning made 
 them male and female, B and said, For this reason a 
 
 MAN WILL LEAVE HIS FATHER AND HIS MOTHER, AND 
 WILL CLEAVE TO HIS WIFE, AND THE rWO SHALL 
 
 4 
 
50 MATTHEW XIX. 
 
 become one flesh? 6 So that they are no longer 
 two, but one flesh. What therefore God joined to- 
 gether, let a man not sunder. 7 They say to him, 
 Why then did Moses command to give a certificate 
 of divorce, and put away? 8 He says to them, Moses 
 in view of your hardness of heart allowed you to put 
 away your wives ; but it has not been so from the 
 beginning. 9 And I say to you, that whoever should 
 put away his wife, not for unchastity, and marry 
 another, commits adultery. 10 Say the disciples to him, 
 If the case of the man is so with the wife, it is not 
 expedient to marry. "But he said to them, Not all 
 receive this saying, but [they] to whom it has been 
 granted. 12 For there are eunuchs who were born so 
 from [the] mother's womb, and there are eunuchs 
 who were made eunuchs by men, and there are 
 eunuchs who made themselves eunuchs on account 
 of the kingdom of heaven. He that is able to re- 
 ceive, let him receive [it]. 
 
 13 Then were brought to him young children, that he 
 should put his hands on them and pray ; and the disci- 
 ples rebuked them. 14 But Jesus said to them, Suffer 
 the young children, and not forbid them, to come to 
 me ; for to such belongs the kingdom of heaven. 
 15 And having put his hands on them, he departed 
 thence. 
 
 16 And behold, one coming to him said, Teacher, 
 what good thing shall I do, that I may have eternal 
 life? 17 And he said to him, Why ask me concern- 
 ing the good? One is the Good. But, if thou wilt 
 enter into the life, keep the commandments. 18 Of 
 
MATTHEW XIX. 51 
 
 what kind? says he. And Jesus said. Namely, Thou 
 shalt not murder; tliou shalt not commit 
 adultery; Thou siialt not steal; Thou sham 
 not testiey falsely; 19 honor the father and 
 the mother ; and, Thou siialt love thy neighbor 
 AS thyself. ^Savsthc young man to him, All these 
 had I kept; in what am I still wanting? a Said Jesus 
 to him, If thou wilt be perfect, go, sell thy possessions, 
 and give to poor [persons], and thou shalt have treas- 
 ure in heaven; and come, follow me. "But, on 
 hearing [it], the young man went away grieved ; for 
 he was in possession of much wealth. 
 
 88 And Jesus said to his disciples, Verily I say to you 
 that a rich [man] shall with difficulty enter into the 
 kingdom of heaven. - 4 Aud again I say to you, easier 
 is it that a camel enter through a needle's eye, than a 
 rich [man] into the kingdom of heaven. -'And on 
 hearing it the disciples were exceedingly wonder- 
 struck, saying, Who then can be saved? 26 But look- 
 ing on [them] Jesus said to them, With men this is 
 impossible, but with God [are] possible all things. 
 
 17 Then Peter answering said to him, Lo, we left 
 every thing and followed thee : what then will there 
 be for us? - 8 And Jesus said to them, Verily I say to 
 you, that you who followed me shall, in the Renova- 
 tion, when the Son of man should sit on his throne of 
 glorv, vourselves also sit on twelve thrones, judging 
 the twelve tribes of Israel. ffl And every one who left 
 brothers, or sisters, or father, or mother, or children, 
 or fields, or houses, for my name's sake, shall receive 
 many times more, and inherit eternal life. 00 But many 
 first shall be last, and last fust. 
 
52 MATTHEW XX. 
 
 XX. ' For the kingdom of heaven is like a master 
 of a family, who came out with the early morn to hire 
 laborers into his vineyard. 2 And having agreed with 
 the laborers at a denarius the day, he sent them into his 
 vineyard. 3 And coming out about [the] third hour, 
 he saw others standing in the market-place idle, 4 and 
 said to them, Go also you into the vineyard, and what- 
 ever be right I will give you. 5 And they went. And 
 coming out again about [the] sixth and [the] ninth 
 hour, he did in the same way. 6 And coming out about 
 the eleventh, he found others standing, and says to 
 them, Why have you been standing here all the day 
 idle? 7 They say to him, Because no one hired us. 
 He says to them, Go also you into the vineyard. 
 8 And at evening the owner of the vineyard says to his 
 steward, Call the laborers, and pay the wages, com- 
 mencing from the last unto the first. 9 And those 
 [hired] about the eleventh hour having come, received 
 a denarius apiece. 10 And the first, having come, sup- 
 posed that they would receive more ; and they also 
 received the denarius apiece. n And on receiving [it] 
 they commenced murmuring against the master of 
 the family, 12 saying, These last did one hour's work; 
 and thou madest them equal to us, who bore the day's 
 burden, and the scorching heat. 13 But he answering 
 one of them said, My good friend, I wrong thee not. 
 Didst not thou agree with me for a denarius? 14 Take 
 what is thine, and go. But I please to give to this last 
 as also to thee. 15 Or is it not allowable for me to do 
 what I please in my own affairs? Or is thy eye envi- 
 ous, because I am good? 16 So the last shall be first, 
 and the first last. 
 
MATTHEW XX. 53 
 
 XX. 17— XXI. 17. 
 
 17 And Jesus going up to Jerusalem took the twelve 
 apart, and said to them on the way, 18 Behold, we are 
 going up to Jerusalem, and the Son of man will be 
 delivered up to the chief priests and scribes, and they 
 will condemn him to death. 19 And they will deliver 
 him up to the Gentiles, to make sport of, and scourge, 
 and crucify, and the third day he will rise. 
 
 20 Then came to him the mother of the sons of 
 Zebedee, with her sons, worshipping and asking a cer- 
 tain favor from him. 21 And he said to her, What wilt 
 thou? She says to him, Bid these my two sons sit, 
 one at [thy] right hand and one at thy left, in thy 
 kingdom. -'But Jesus answering said, You know not 
 what you ask. Can you drink the cup which I am about 
 to drink? They say to him, We can. 23 He says to 
 them, My cup indeed you shall drink ; but to sit at my 
 right hand and at [my] left, — it is not mine to grant 
 this, but [it will be granted to those] for whom it has 
 been made ready by my Father. 
 
 24 And on hearing [it] the ten were greatly dis- 
 pleased at the two brothers. 25 But Jesus calling them 
 to [him] said, You know that the rulers of the Gen- 
 tiles domineer over them, and the great exercise 
 authority over them. 20 Xot so shall it be among you : 
 but whoever would become great among you shall 
 be \ our ministering attendant, -'and whoever would be 
 first among you shall be your servant : -"just as the 
 Son of man did not come to be ministered to, but to 
 minister, and to give his life a ransom for many. 
 
54 MATTHEW XXI. 
 
 29 And as they were going out from Jericho a large 
 crowd followed him. 30 And beliold, two blind [men] 
 sitting by the way-side, having heard that Jesus 
 was passing along, cried out saying, Have mercy on 
 us, Son of David! 31 And the crowd rebuked them, 
 that they should be silent. But they cried out [the] 
 more, saying, Master, have mercy on us, Son of 
 David ! 3 ' 2 And Jesus, stopping, called them and said, 
 What wish you [that] I should do for you ? 33 They 
 say to him, Master, that our eyes may open. 34 And 
 moved with compassion, Jesus touched their eyes, and 
 immediately they recovered sight, and followed him. 
 
 XXI. 1 And when they drew near to Jerusalem, and 
 came to Bethphage, at the Mount of Olives, then Jesus 
 sent away two disciples, 2 saying to them, Go into the 
 village that is opposite you, and immediately you will 
 find an ass tied, and a colt with her. Untie and lead 
 [them] to me. 3 And, if any one say anything to you, 
 you shall say that the Master has need of them : and 
 he will immediately send them. 4 And this has come 
 to pass, that there might be fulfilled what was spoken 
 through the prophet, saying, 
 
 5 Tell the daughter of Zion, 
 Behold, thy King comes to thee, 
 Meek, and mounted on an ass, 
 Even on a colt, a foal of a beast of burden. 
 
 6 And the disciples, having gone and done as Jesus 
 had directed them, 7 led along the ass and the colt, 
 and put on them their garments, and he sat upon 
 them. 8 And the most of the crowd spread their own 
 
MATTHEW XXI. 
 
 garments in the path, and others cut brandies from 
 the trees and spread [them] in the path. ''And the 
 crowds that led the way before him, and that followed. 
 continued to shout, saying, Hosanna to the Son of 
 David ! Blessed, he that comes in the name of the 
 Lord ! Hosanna in the highest ! 10 And on his having 
 entered into Jerusalem all the city was in commo- 
 tion, saying, Who is this? n And the crowds said. 
 This is the prophet Jesus, who is from Nazareth of 
 Galilee. 
 
 12 And Jesus entered into the temple of God, and 
 drove out all those selling and buying in the temple, 
 and overturned the tables of the brokers, and the scats 
 of those selling the doves, 13 and says to them, It stands 
 written, 
 
 Mv house shall be called a house of prayer; 
 
 But you make it a den of robbers. 
 
 14 And there came to him in the temple blind and 
 lame, and he cured them. 15 But the chief priests 
 and the scribes, on seeing the wonders which he 
 did, and the boys that were shouting in the temple 
 and saying, Hosanna to the Son of David, were much 
 displeased. 1G And they said to him, Hearest thou 
 what these say? And Jesus says to them, Yes. Did 
 you never read. 
 
 Out of the mouths of babes and sucklings 
 Thou didst prepare praise? 
 
 17 And having left them, he came forth out of the city 
 into Bethany, and lodged there. 
 
 XXI. iS— XXII. 14. 
 18 And early in the morning going back into the city, 
 
66 MATTHEW XXL 
 
 he was hungry. 19 And seeing a fig-tree, one upon the 
 path, he came up to it and found nothing on it but 
 leaves only ; and he says to it, No more let there be 
 fruit from thee forever ! And instantly the fig-tree 
 withered. 20 And the disciples on seeing [it] won- 
 dered, saying, How the fig-tree instantly withered ! 
 21 But Jesus answering said to them, Verily I say to 
 you, if you have faith and doubt not, you shall not 
 only do what was done to the fig-tree, but even if 
 you should say to this mount, Be lifted up and cast 
 into the sea, it shall come to pass. 22 And all things 
 whatever you ask in prayer, believing, you shall re- 
 ceive. 
 
 23 And on his coming into the temple there came to 
 him, as he was teaching, the chief priests and the 
 elders of the people, saying, By what sort of authority 
 doest thou these things? And who gave thee this au- 
 thority? 21 But Jesus answering said to them, I also 
 will ask you one word which should you tell me, I 
 also will tell you by what sort of authority I do these 
 things. 25 John's baptism — whence was [it]? Of 
 heaven, or of men? And they reasoned among them- 
 selves, saying, 26 If we should say, Of heaven, he will 
 say to us, Why then did you not believe him? But 
 if we should say, Of men, we fear the populace ; 
 for all hold John as a prophet. 27 And answering 
 Jesus they said, We do not know. Said also he to 
 them, Neither do I tell you by what sort of authority 
 I do these things. 28 But what think you? A man had 
 two children. Coming to the first he said, [My] child, 
 go work to-day in the vineyard. ^But he answering 
 said, I will not : afterwards feeling regret he went. 
 
MATTHEW XXI. 57 
 
 80 And coming to the other he spoke in the same way. 
 And he answering said, I [will], sir; and did not go. 
 81 Which of the two did the father's will? They say, 
 The first. Says Jesus to them, Verily I say to you 
 that the tribute-collectors and the harlots go before 
 you into the kingdom of God. 82 For John came to you 
 in [the] way of righteousness, and you believed him 
 not. But the tribute -collectors and the harlots be- 
 lieved him ; and you having seen [it] felt no regret 
 afterwards, [so as] to believe him. 
 
 33 Hear another parable. There was a master of a 
 family who planted a vineyard, and put a hedge round 
 it. and dug a vat in it, and built a watch-tower, and 
 let it to husbandmen, and went abroad. w And when 
 the time for the fruits was at hand, he sent his ser- 
 vants to the husbandmen, to receive his fruits. M And 
 the husbandmen taking his servants beat one, and 
 killed another, and stoned another. M He again sent 
 other servants more than the first, and they dealt with 
 them in the same way. y7 And afterwards he sent to them 
 his son, saying, They will respect my son. M But the 
 husbandmen, seeing the son, said among themselves. 
 This is the heir: come, let us kill him, and have his 
 inheritance. w And taking him, they cast him forth 
 out of the vineyard, and killed [him]. 4 ' J Whenever 
 therefore the owner of the vineyard should come, 
 what will he do to those husbandmen? 41 They say 
 to him, He will badly destroy those bad [men], and 
 let the vineyard to other husbandmen, who will render 
 to him the fruits at their [proper] times. 4J Says 
 Jesus to them, Did you never read in the Scrip- 
 tures, — 
 
58 MATTHEW XXII. 
 
 [The] stone which the builders rejected — 
 This came to be for head of [the] corner ; 
 From [the] Lord this [headstone] arose, 
 And is wonderful in our ejes ? 
 
 ^Wherefore I say to you, that the kingdom of God 
 shall be taken away from you, and given to a nation 
 yielding the fruits of it. 45 And the chief priests and 
 the Pharisees, having heard his parables, knew that he 
 was speaking of them. 46 And seeking to apprehend 
 him they feared the crowds, since they held him for a 
 prophet. 
 
 XXII. *And Jesus answering spoke again to them 
 in parables, saying, 2 The kingdom of heaven was like a 
 king, who made a marriage-feast for his son. 3 And 
 he sent his servants to call the invited to the marriage- 
 feast, and they would not come. 4 He again sent other 
 servants, saying, Tell the invited, Lo, I have made 
 ready my dinner ; my steers and failings [have been] 
 slaughtered, and all things [are] ready : come to the 
 marriage - feast. 5 But they neglecting [it] went 
 their way, this into his own field, and that to his 
 traffic ; 6 and the rest seizing his servants abused and 
 killed [them]. 7 And the king was angry, and send- 
 ing his armies destroyed those murderers, and burned 
 up their city. 8 Then he says to his servants, The mar- 
 riage-feast is ready, but the invited were not worthy. 
 9 Go therefore to the path-crossings, and as many as 
 you chance to find invite to the marriage-feast. 10 And 
 those servants, coming out into the paths, brought to- 
 gether all, as many as they found, both evil and good, 
 and the bride-chamber was filled with guests. n But 
 
MATTHEW XXII. 59 
 
 the king, having entered to view the guests, saw there 
 a man not dressed in a wedding-garment. 12 And he 
 says to him, My good friend, how earnest thou in here, 
 not having a wedding-garment? And he was struck 
 speechless. 13 Then the king said to the attendants, 
 Bind him hand and foot, and cast him out into the outer 
 darkness : there will be the weeping and the gnashing 
 of the teeth. H For many are called, but few chosen. 
 
 XXII. 15— XXIII. 
 
 15 Then went the Pharisees and held consultation 
 together, in order to ensnare him with a word. 1,; And 
 thev send to him their disciples, with the Herodians, 
 saving, Teacher, we know that thou art true, and 
 teachest the way of God in truth ; and thou carest for 
 no one, for thou lookest not to men's personal appear- 
 ance. 17 Tell us, therefore, what is thy opinion. Is it 
 allowable to give tribute to Cagsar, or not? 18 But Jesus 
 knowing their evil intent said, Why do you try me, 
 hvpocrites? 19 Show me the tribute-coin. And they 
 brought to him a denarius. ^And says Jesus to them, 
 Whose [is] this image, and the inscription? ^They 
 say, Caesar's. Then he says to them, Render there- 
 fore what are Caesar's to Caesar, and what are God's to 
 God. "And on hearing [it] they wondered, and leav- 
 ing him they went away. 
 
 - 3 On that day came to him Sadducees, denying that 
 there is a resurrection ; and they asked him, - 4 saying, 
 Teacher, Moses said. If any one die, not having 
 
 CHILDREN, HIS BROTHER SHALL THEREUPON MARRY 
 HIS WIFE, AND RAISE UP OFFSPRING TO HIS BROTHER. 
 
 *Now there were with us seven brothers ; and the 
 
60 MATTHEW XXII. 
 
 first having married died, and, not having offspring, 
 left his wife to his brother: 26 likewise also the sec- 
 ond, and the third, unto the seven. 27 And after [them] 
 all the wife died. 28 In the resurrection, therefore, of 
 which of the seven shall she be wife? for they all 
 had her. 29 But Jesus answering said to them, You 
 err, not knowing the Scriptures, neither the power 
 of God. 30 For in the resurrection they neither marry, 
 nor are given in marriage, but are as God's angels in 
 heaven. 31 But concerning the resurrection of the dead, 
 had you not read what was spoken to you by God, 
 saying, 32 I am the God of Abraham and the 
 God of Isaac and the God of Jacob ? He is not 
 a God of dead [men], but of living. 33 And the crowds 
 hearing [it] were struck with astonishment at his 
 teaching. 
 
 34 Now the Pharisees, having heard that he had si- 
 lenced the Sadducees, assembled at the same place ; 
 35 and one of them, a lawyer, put a question, trying 
 him : 36 Teacher, what one commandment [is] great 
 in the Law? 37 And he said to him, — Thou shalt 
 love [the] Lord thy God with all thy heart, 
 and with all thy soul, and with all thy mind. 
 38 This is the great and first commandment. ^ [There 
 is] a second like it, — Thou shalt love thy neigh- 
 bor as thyself. 40 On these two commandments the 
 whole Law hangs, and the Prophets. 
 
 41 And while the Pharisees were assembled, Jesus 
 asked them, 42 saying, What think you about the Christ? 
 Whose son is he? They say to him, David's. 43 He 
 says to them, How then does David in [the] Spirit call 
 him Lord, saying, 
 
MATTHEW XXIII. 61 
 
 44 Said [the] Lord to my Lord, 
 Sit at mv right hand, 
 Until I put thy enemies under thy feet? 
 
 45 If therefore David calls him Lord, how is he his 
 Son? 46 And no one was able to answer him a word, 
 neither ventured any one from that day to interrogate 
 him any more. 
 
 XXIII. 1 Thex Jesns spoke to the crowds and to 
 his disciples, " saying, The scribes and the Pharisees 
 had sat down in the seat of Moses. 3 A11 whatever 
 therefore they should tell you, do and observe, but do 
 not according to their works ; for they say, and do not. 
 4 And they bind heavy burdens and put [them] on 
 men's shoulders ; but they themselves will not move 
 them with their finger. 5 And all their works they do 
 in order to be viewed by men. For they make broad 
 their phylacteries, and enlarge the fringes; 6 and they 
 like the first reclining-place at the suppers, and the 
 first seats in the synagogues, 7 and the salutations in 
 the market-places, and to be called by men, Rabbi. 
 8 But do not you be called Rabbi ; for one is your 
 Teacher, and all you are brothers. 9 And do not call 
 [any man] your father on the earth ; for one is your 
 Father, the heavenly. 10 Neither be called leaders; 
 because one, the Christ, is your Leader. n But the 
 greatest of you shall be your ministering attendant. 
 12 And whoever shall exalt himself will be hum- 
 bled, and whoever shall humble himself will be 
 exalted. 
 
 13 Butwoe to you, scribes and Pharisees, hypocrites! 
 because you shut the kingdom of heaven in men's 
 
62 MATTHEW XXIII. 
 
 faces ; for you yourselves do not enter, neither those 
 entering do you suffer to enter. 
 
 15 Woe to you, scribes and Pharisees, hypocrites! 
 because you traverse the sea and the dry [land] to 
 gain one proselyte, and, whenever he be made, you 
 make him two-fold more a son of hell than you your- 
 selves. 
 
 10 Woe to you, blind guides! that say, Whoever 
 should swear by the Sanctuary, it is nothing ; but who- 
 ever should swear by the gold of the Sanctuary, is 
 indebted. ir Stupid and blind! for which is greater, 
 the gold, or the Sanctuary that hallowed the gold? 
 18 And, Whoever should swear by the altar, it is noth- 
 ing ; but whoever should swear by the gift that is 
 upon it, is indebted. 19 Blind! for which is greater, 
 the gift, or the altar that hallows the gift? 20 He there- 
 fore that has sworn by the altar, swears by it and by 
 all the things thereon. 21 And he that has sworn by the 
 Sanctuary, swears by it and by Him who dwells therein. 
 22 And he that has sworn by heaven, swears by the 
 throne of God and by Him who sits thereon. 
 
 23 Woe to you, scribes and Pharisees, hypocrites ! 
 because you pay tithe of the mint and the dill and the 
 cumin, and had omitted the weightier matters of 
 the Law — justice, and mercy, and good faith: these 
 it was necessary to do, and not omit those. 24 Blind 
 guides ! who strain out the gnat, but swallow the 
 camel. 
 
 25 Woe to you, scribes and Pharisees, hypocrites! 
 because you cleanse the outside of the cup and the 
 platter, but within they are full of greed and intem- 
 perance. 26 Blind Pharisee ! cleanse first the inside 
 
MATTHEW XXIII. 63 
 
 of the cup, that also the outside of it may become 
 clean. 
 
 "Woe to you, scribes and Pharisees, hypocrites! 
 because you are like whitewashed sepulchres, which 
 outwardly appear fair, but within are full of bones of 
 dead [men] and all foulness. 28 So also you outwardly 
 appear to men [to be] righteous, but within you are 
 full of hypocrisy and iniquity. 
 
 29 Woe to you, scribes and Pharisees, hypocrites! 
 because you build the sepulchres of the prophets, 
 and adorn the tombs of the righteous, ^and say, If 
 we had been in the days of our fathers, we would 
 not have been partakers with them in the blood of 
 the prophets. 31 So that you bear witness for your- 
 selves, that you are sons of those who murdered the 
 prophets. 
 
 82 And fill you up the measure of your fathers. ^Ser- 
 pents ! brood of vipers ! how should vou escape from 
 the sentence to hell? M On this account, lo, I send to 
 you prophets and wise men and scribes ; [some] of 
 them you will kill and crucify, and [some] of them 
 you will scourge in your synagogues, and persecute 
 from city to city — 35 that there should come on you all 
 [the] righteous blood shed on the earth, from the blood 
 of Abel the righteous unto the blood of Zachariah, 
 son of Barachiah, whom you murdered between the 
 Sanctuary and the altar. w Verily I say to you, these 
 shall all come upon this generation. 
 
 ;;: Jerusalem ! Jerusalem ! the slaver of the prophets, 
 and that stones those sent to her, — how often would I 
 have gathered together thy children, as a hen gathers 
 her brood under her wings, and you would not \ M Be- 
 
64 MATTHEW XXIV. 
 
 hold, your house is left to you desolate. 39 For I say 
 to you, henceforward you should not see me, until you 
 say, Blessed, he that comes in [the] name of [the] 
 Lord ! 
 
 XXIV.— XXV. 
 
 x And Jesus having come out was proceeding away 
 from the temple, and his disciples approached to point 
 out to him the buildings of the temple. 2 But he 
 answering said to them, See you not these all? Verily 
 I say to you, there would not be left here a stone on a 
 stone, which will not be thrown down. 
 
 3 And as he sat on the Mount of Olives, the disci- 
 ples came to him apart, saying, Tell us when these 
 things will be, and what the sign of thy Presence, and 
 of [the] close of the age. 4 And Jesus answering said 
 to them, See that no one mislead you. 5 For many 
 will come, on [the ground of] my name, saying, I am 
 the Christ, and mislead many. 6 And you will be 
 hearing of wars, and rumors of wars. See [that] 
 you be not disturbed ; for take place they must, but 
 not yet is the end. 7 For nation will rise against na- 
 tion, and kingdom against kingdom, and there will 
 be famines and earthquakes in various places. 8 But 
 all these are a beginning of pangs ! 
 
 9 Then they will deliver you up unto distress, and 
 kill you, and you will be hated by all the nations on 
 account of my name. 10 And then many will take 
 offense, and deliver up one another, and hate one 
 another. n And many false prophets will rise, and 
 mislead many. 12 And, on account of the prevalence 
 
MATTHEW XXIV. Qb 
 
 of iniquity, the love of the greater number will grow 
 cold. 13 But he that lias endured to the end, this [one] 
 will be saved. l4 And this Good News of the king- 
 dom shall be proclaimed in the whole habitable world, 
 for a testimony to all the nations, and then will come 
 the end. 
 
 15 Whenever therefore you should see the desolating 
 abomination, that was spoken of through Daniel the 
 prophet, standing in [the] holy place, — let him that 
 reads understand, — 1,J then let those in Judaea flee to 
 the mountains. 17 Let him that is on the house-top 
 not go down to carry away the things out of his house. 
 18 And let him that is in the field not turn back to carry 
 away his garment. 19 And woe to those with child, 
 and those with infants at the breast, in those days. 
 20 But pray that your flight occur not in winter, neither 
 on Sabbath. 21 For there will then be great distress, 
 such as had not occurred from [the] beginning of 
 [the] world until now, no, nor would occur [again]. 
 -"And unless those days were shortened, there would 
 nobody be saved : but, on account of the chosen, those 
 days will be shortened. 
 
 '* If any one at that time say to you, Behold, here 
 [is] the Christ; or, Here, — do not believe [it]. - 4 For 
 there will rise false Christs, and false prophets, and 
 they will exhibit great signs and wonders, so that if 
 possible even the chosen should be misled. 25 Lo, I 
 have told you beforehand. M If therefore they should 
 say to you. Behold, he is in the desert ! do not go forth ; 
 Behold, in the chambers! do not believe [it]. - 7 For 
 just as the lightning comes out from [the-] East and is 
 visible unto [the] West, so shall be the Presence of 
 
 5 
 
66 MATTHEW XXIV. 
 
 the Son of man. 28 Wherever be the carcass, there 
 the vultures will be gathered together. 
 
 29 And, immediately after the distress of those days 
 the sun will be darkened, and the moon not give her 
 light ; and the stars will fall out of the sky, and the 
 hosts of the skies be shaken. 80 And then will be visi- 
 ble the sign of the Son of man in [the] sky, and all 
 the tribes of the land will smite themselves, and they 
 will see the Son of man coming on the clouds of the 
 sky with power and great glory. 81 And he will send 
 forth his angels with loud trumpet, and they will bring 
 together his chosen out of the four [quarters of the] 
 winds, from [the] utmost ends of [the] skies to their 
 utmost ends. 
 
 Now learn the parable from the fig-tree. ^When- 
 ever its branch should already have become tender, 
 and put forth the leaves, you know that the summer 
 [is] near. 33 So also you, whenever you see these all, 
 know that it is near, at [the] doors. 34 Verily I say to 
 you, this generation should not pass away until all 
 these things shall have taken place. 35 Heaven and 
 earth shall pass away, but my words should not pass 
 away. 
 
 36 But concerning that day and hour no one knows, 
 neither the angels of heaven, nor the Son, but the 
 Father alone. 37 But just as the days of Noah, so shall 
 be the Presence of the Son of man. 38 For as in the 
 days that were befoi'e the Deluge, they were eating 
 and drinking, marrying and giving in marriage, until 
 the day that Noah entered into the ark, 89 and they 
 knew not until the Deluge came and took all away, 
 so also shall be the Presence of the Son of man. 40 At 
 
MATTHEW XXV. 07 
 
 that time there shall be two men in the field — one 
 is taken, and one is left ; 41 t\vo women grinding at the 
 m iH — one is taken, and one is left. ** Watch, there- 
 fore, because yon know not on what day your Master 
 is coming". 43 Bnt know this — that if the master of 
 the family had known in what part of the night the 
 thief was coming, he would have watched, and not 
 suffered his house to be dug through. 44 On this account 
 become you also ready, because, at an hour that you 
 think not, the Son of man comes. 
 
 45 Who then is the faithful and prudent servant, 
 whom the master had appointed over his household, 
 to give to them their food at [the stated] time? 
 "Happy that servant whom his master, on coming, 
 shall find so doing. 4T Verily I say to you, that he will 
 appoint him over all his possessions. 48 But if the bad 
 servant say in his heart. My master delays, 40 and begin 
 to beat his fellow-servants, and eat and drink with the 
 drunken, 50 the master of that servant will come on a 
 day that he does not expect, and at an hour that he 
 does not know, 51 and will cut him in two, and assign 
 his portion with the hypocrites : there will be the 
 weeping and the gnashing of the teeth. 
 
 XXV. *At that time the kingdom of heaven will 
 be like ten virgins who, taking their lamps, came out 
 to meet the bridegroom. -And live of them were 
 heedless, and five prudent. 3 For the heedless, taking 
 the lamps, did not take with themselves oil. 4 But the 
 prudent took oil in the vessels with their lamps. 5 And 
 the bridegroom delaying, they all slumbered and slept. 
 6 And at midnight there has arisen a shout, Behold, the 
 
68 MATTHEW XXV. 
 
 bridegroom! Come out to meet [him]! 7 Then all 
 those virgins rose, and trimmed their lamps. 8 And 
 the heedless said to the prudent, Give us of your oil ; 
 because our lamps are going out. 9 But the prudent 
 answered, saying, Perhaps there would not be enough 
 for us and you : go rather to them that sell, and buy for 
 yourselves. 10 And while they were going away to buy, 
 the bridegroom came, and they that were ready en- 
 tered with him to the marriage-feast, and the door 
 was shut. n But afterwards, the rest also of the vir- 
 gins came, saying, Sir, Sir, open to us. 12 But he 
 answering said, Verily I say to you, I know you not. 
 13 Watch, therefore, because you do not know the day, 
 neither the hour. 
 
 14 For [it is] just as though a man, on going abroad, 
 called his particular servants, and delivered up to 
 them his possessions, 15 and to one gave five talents; 
 to another, two ; to another, one — to each accord- 
 ing to his particular ability — and went abroad. 
 16 He that received the five talents went immediately 
 and operated with them, and made live other talents. 
 17 In like manner, he that [received] the two gained 
 two others. 18 But he that received the one went 
 away and dug into the ground, and hid his master's 
 money. 
 
 19 Now after a long time comes the njaster of those 
 servants, and settles accounts with them. 20 And he 
 that received the five talents came and brought five 
 other talents, saying, Master, five talents thou deliv- 
 eredst to me: see, I gained five other talents. 21 Said 
 his master to him, Very well, good and faithful ser- 
 vant, thou wast faithful over a few things ; I will 
 
MATTHEW XXV. 69 
 
 appoint thee over many: enter into thy master's joy. 
 -He also that [received] the two talents came and 
 said. Master, two talents thou deliveredst to me : sec, 
 I grained two other talents. "Said his master to him, 
 Very well, srood and faithful servant, thou wast faith- 
 fill over a few things ; I will appoint thee over many : 
 enter into thy master's joy. "And he also that re- 
 ceived the one talent came and said. Master, I knew 
 thee, that thou art a hard man. reaping where thou 
 didst not sow, and gathering whence thou didst not 
 winnow. -'And. being afraid. I went away and hid 
 thy talent in the ground. See, thou hast what is 
 thine. 20 But his master answering said to him. Evil 
 and slothful servant, knewest thou that I reap where 
 I sowed not, and gather whence I winnowed not? -"It 
 was thy duty therefore to put my money to the bro- 
 kers, and I on coming should have received my own 
 with interest. * 2S Take therefore the talent away from 
 him, and give to him that has the ten talents. ^For 
 to every one that has shall be given, and he shall be 
 made to abound; but from him that has not, — even 
 what he has shall be taken away from him. "And 
 cast out the unprofitable servant into the outer dark- 
 ness : there will be the weeping and the gnashing of 
 the teeth. 
 
 ai But whenever the Son of man should come in 
 his glory, and all the angels with him, then shall he 
 sit upon his throne of glory, "and before him shall be 
 assembled all the nations ; and he will separate them 
 from one another, just as the shepherd separates the 
 sheep from the goats; "and he will place the sheep 
 on his right hand, but the goats on the left. "Then will 
 
70 MATTHEW XXV. 
 
 the king say to those on his right hand, Come, you 
 that are blessed by my Father ! inherit the kingdom 
 prepared for you from [the] world's foundation. 83 For 
 I was hungry, and you gave me to eat ; I was thirsty, 
 and you gave me to drink ; I was a stranger, and you 
 showed me hospitality ; 36 naked, and you clothed 
 me ; I was sick, and you visited me ; I was in prison, 
 and you came to me. 37 Then shall the righteous 
 answer him, saying, Lord, when saw we thee hungry, 
 and fed [thee] ; or thirsty, and gave drink? 38 And 
 when saw we thee a stranger, and showed hospitality ; 
 or naked, and clothed [thee]? 39 And when saw we 
 thee sick, or in prison, and came to thee? 40 And the 
 king answering will tell them, Verily I say to you, 
 inasmuch as you did [it] to one of the least of these 
 my brothers, you did [it] to me. 41 Then will he say 
 also to those on [the] left hand, Go from me, ac- 
 cursed, into the eternal fire, that has been prepared 
 for the devil and his angels. 42 For I was hungry, and 
 you did not give me to eat ; I was thirsty, and you did 
 not give me to drink; 43 I was a stranger, and you 
 did not show me hospitality ; naked, and you did not 
 clothe me ; sick, and in prison, and you did not visit 
 me. ^Then they also will answer, saying, Lord, 
 when saw we thee hungry or thirsty or a stranger or 
 naked or sick or in prison, and did not minister to 
 thee? 45 Then he will answer them, saying, Verily 
 I say to you, inasmuch as you did it not to one of the 
 least of these, neither did you [it] to me. 46 And these 
 shall go away into eternal punishment, but the right- 
 eous into eternal life. 
 
MATTHEW XXVI. 71 
 
 XXVI. 
 
 ! Axd it came to pass, when Jesus had ended all 
 these sayings, [that] he said to his disciples, 8 You 
 know that after two days occurs the Passover, and the 
 Son of man is delivered up to be crucified. 
 
 3 Then assembled the chief priests and the elders of 
 the people into the court of the high-priest Kaiaphas 
 [so] called, 4 and they consulted together, in order, by 
 means of stratagem, to apprehend Jesus and kill him. 
 '"But they said, Not at the feast, that no tumult arise 
 among the people. 
 
 6 And Jesus having arrived in Bethany, at [the] house 
 of Simon the leper, 7 there came to him a woman 
 having an alabaster vase of very costly ointment : and 
 she poured [it] down on his head, as he reclined at 
 table. 8 And the disciples on seeing [it] were much 
 displeased, saving, To what purpose this waste? 9 For 
 this could have been sold for much, and given to poor 
 [people]. 10 But Jesus knowing [it] said to them, Why 
 do you cause the woman trouble? For she performed 
 a noble act upon me. "For always have vou the poor 
 with yourselves, but me you have not always. 12 For 
 this woman, pouring this ointment on my body, did it 
 for the purpose of preparing me for burial. w Verily 
 I say to you, [that] wherever this Good News should 
 be proclaimed in the whole world, what also this 
 woman did shall be told for a memorial of her. 
 
 14 Then one of the twelve, Judas Iscariot [so] called, 
 
72 MATTHEW XXVI. 
 
 going to the chief priests 15 said, What will you give 
 me, and I will deliver him up to you? And they 
 weighed out to him thirty silver shekels. 16 And from 
 that time he was seeking an opportunity to deliver 
 him up. 
 
 17 Now on the first [day] of the Unleavened [Bread] 
 came the disciples to Jesus, saying, Where wilt thou 
 [that] we make ready for thee to eat the passover? 
 
 18 And he said, Go into the city, to such a person, and 
 tell him, The Teacher says, My time is near : I cele- 
 brate the Passover with my disciples at thy house. 
 
 19 And the disciples did as Jesus instructed them, and 
 made ready the passover. 
 
 20 And at evening he was reclining at table with the 
 twelve disciples. 21 And as they ate, he said, Verily 
 I say to you, that one of you will deliver me up. 
 22 And, exceedingly grieved, they began each one to 
 say to him, Is it I, Master? 23 And he answering 
 said, He that dipped his hand in the dish with me, 
 this [man] will deliver me up. 24 The Son of man goes, 
 even as it stands written concerning him ; but woe to 
 that man through whom the Son of man is delivered 
 up ! Well- were it for him, if that man had not been 
 born! 25 And Judas his betrayer answering said, Is 
 it I, Rabbi? He tells him, Thou saidst [it]. 
 
 26 And as they ate, Jesus, having taken a loaf and 
 invoked a blessing, broke, and gave to the disciples, 
 and said, Take, eat; this is my body. 27 And hav- 
 ing taken a cup and offered thanks, he gave to them, 
 saying, Drink of it, all [of you] ; 28 for this is my cove- 
 nant-blood, that is poured out for many, unto forgive- 
 
MATTHEW XXVI. 73 
 
 ness of sins. ^But I say to you, [that] hencefor- 
 ward I drink not of this product of the vine, until that 
 day when I drink it with you new in the kingdom of 
 my Father. 
 
 80 And, having sung, they came out to the Mount 
 of Olives. 31 Then says Jesus to them, All [of] you 
 will take offense at me, this night ; for it stands writ- 
 ten, 
 
 I will smite the shepherd, 
 
 And the sheep of the flock will be scattered abroad. 
 
 8 -'But after I have risen, I will go before you into Gali- 
 lee. ''And Peter answering said to him. If all shall 
 take offense at thee, never will I take offense. M Said 
 Jesus to him, Verily I say to thee, that on this night, 
 before a cock has crowed, thou wilt thrice deny me. 
 35 Says Peter to him, Even if I must die with thee, I 
 will not at all deny thee. In like manner said also all 
 the disciples. 
 
 36 Then Jesus comes with them to a spot called 
 Gethsemane, and he says to the disciples, Sit here, 
 until I go yonder and pray. 37 And taking with [him] 
 Peter and the two sons of Zebedee, he began to be 
 sorrowful and full of disquiet. 38 Thcn he savs to 
 them, My soul is very sorrowful, to the point of death. 
 Stay here and watch with me. "And advancing a 
 little he fell on his face, praying and saving. Father, 
 if it is possible, let this cup pass from me ! Neverthe- 
 less not as I will, but as Thou [wilt] ! 40 And he 
 comes to the disciples and finds them asleep ; and 
 lie says to Peter, So weir you not aide to watch with 
 me one hour? 41 Watch and pray that you enter not 
 
74 MATTHEW XXVI. 
 
 into trial, The spirit [is] eager, but the flesh weak. 
 42 Again a second time having gone away, he prayed, 
 saying, My Father, if this cannot pass except I drink 
 it, thy will take place! 43 And on coming he again 
 found them asleep ; for their eyes were heavy. 44 And 
 leaving them, he went away again and prayed a third 
 time, the same word saying again. 45 Then he comes 
 to the disciples and says to them, Sleep on, and take 
 your rest. Lo, the hour is at hand, and the Son of 
 man is delivered up into [the] hands of sinners. 46 Rise, 
 let us be going. Behold, he is at hand, who delivers 
 me up. 
 
 47 And while he was yet speaking, behold, Judas, one 
 of the twelve, came, and with him a large crowd, with 
 swords and bludgeons, from the chief priests and 
 elders of the people. 48 Now his betrayer had given 
 them a signal, saying, Whom I shall chance to kiss, 
 he it is ; apprehend him. 49 And immediately ap- 
 proaching Jesus, he said, Hail, Rabbi ! and fondly 
 kissed him. 50 But Jesus said to him, My good friend, 
 for what art thou present? Then approaching, they 
 thrust their hands on Jesus and apprehended him. 
 51 And behold, one of those with Jesus extending his 
 hand drew his sword, and smiting the servant of the 
 high priest took off his ear. 52 Then says Jesus to him, 
 Return thy sword into its sheath ; for all who take 
 sword will perish with sword. 53 Or thinkest thou 
 that I cannot entreat my Father, and He will this 
 moment furnish me more than twelve legions of an- 
 gels? 54 How then should the Scriptures be fulfilled, 
 that so it must come to pass? 55 In that hour said 
 Jesus to the crowds, Came you out as upon a robber, 
 
MATTHEW XXVI. 75 
 
 with swords and bludgeons, to arrest me? Daily I sat 
 teaching in the temple, and you did not apprehend me. 
 66 But this has all taken place, that the Scriptures of the 
 prophets should be fulfilled. Then the disciples all 
 leaving him fled. 
 
 57 And they that apprehended Jesus led [him] away 
 to Kaiaphas the high priest, where the scribes and the 
 elders had assembled. 5S And Peter followed him at 
 a distance, as far as to the court of the high-priest, 
 and entering within he sat with the police officers to 
 see the end. 
 
 69 And the chief-priests, and the whole Sanhedrim, 
 were seeking false testimony against Jesus, in order to 
 put him to death; ^and they found none, although 
 many false witnesses came. But afterwards two com- 
 ing, 61 said, This man asserted, I can demolish the 
 Sanctuary of God, and in the course of three days 
 build it. w And the high-priest rising up said to 
 him, Dost thou answer nothing to what these testify 
 against thee? &i But Jesus continued silent. And the 
 high-priest answering said to him, I adjure thee by 
 the living God, that thou tell us whether thou art the 
 Christ, the Son of God. w Says Jesus to him, Thou 
 saidst [it]. Nevertheless I say to you, henceforward 
 you shall see the Son of man sitting at the right hand 
 of power, and coming on the clouds of the sky. ^Then 
 the high-priest rent his garments, saying, He had blas- 
 phemed. Why have we further need of witnesses? 
 Lo, you just now heard the blasphemy. What think 
 you? ^And they answering said, He is liable to 
 [sentence of] death. 
 
 ^Then they spit into his face, and buffeted him ; 
 
76 MATTHEW XXVII. 
 
 and some slapped him on the face saying, 68 Prophesy 
 to us, Christ, who it is that struck thee. 
 
 69 Now Peter was sitting outside in the court. And 
 there came to him one, a servant girl, saying, Thou 
 also wast with Jesus, the Galilean. 70 But he denied 
 before all, saying, I know not what thou sayest. n And 
 when he had come out into the gateway, another [ser- 
 vant-girl] saw him ; and she says to those there, This 
 [man] was with Jesus, the Nazoraaan. n And he again 
 denied, with an oath, I do not know the man. 73 And 
 after a little while, those standing [there] approached 
 and said to Peter, Truly thou too art [one] of them ; 
 for thy speech also makes thee evident. 74 Then he 
 began to utter imprecations on himself, and to swear, 
 I do not know the man : and immediately a cock 
 crowed. 75 And Peter recollected the word of Jesus, 
 when he said, Before a cock has crowed, thou wilt 
 deny me thrice ; and he came forth outside, and wept 
 bitterly. 
 
 XXVII. 
 
 1 And when it became morning, all the chief priests 
 and the elders of the people held consultation against 
 Jesus, so as to put him to death. 2 And, having bound 
 him, they led [him] away and delivered [him] up to 
 Pilate the governor. 
 
 3 Then Judas his betrayer, on seeing that he was 
 condemned, feeling regret returned the thirty silver 
 shekels to the chief priests and elders, 4 saying, I 
 sinned in betraying innocent blood. But they said, 
 What [is it] to us? Thou shalt look [to it]. 5 And 
 flinging the silver shekels into the Sanctuary he with- 
 
MATTHEW XXVII. 77 
 
 drew, and went away and hung himself. 6 And the 
 chief priests, taking the silver shekels, said, It is not 
 allowable to cast them into the treasury, since it is 
 payment for blood. 7 And. having consulted together, 
 they bought with them the potter's field, for [a place 
 of] burial for strangers. s Wherefore that field was 
 called Field of Blood, unto this day. 9 Then was ful- 
 filled what was spoken through Jeremiah the prophet, 
 saying, 
 
 And they took the thirty silver shekels, 
 The price of the priced [one], 
 Whom they priced from [the] sons of Israel, 
 10 And gave them for the potter's field, 
 Even as [the] Lord instructed me. 
 
 11 And Jesus stood before the governor ; and the 
 governor asked him, saying, Art thou the king of 
 the Jews? 12 And Jesus said, Thou sayest [it]. And 
 when he was accused by the chief priests and elders, 
 he answered nothing. 13 Then says Pilate to him, 
 Hearest thou not how much they testify against thee? 
 14 And he made him no answer, not even to one word, 
 so that the governor wondered exceedingly. 
 
 16 Now at the feast the governor was accustomed to 
 release to the crowd one prisoner, whom they wished. 
 16 And they had at that time a noted prisoner, called 
 Barabbas. l7 When therefore thev were assembled, 
 Pilate said to them, Whom do you wish [that] I 
 should release to you, Barabbas; or Jesus, the Christ 
 [so] called? ls For he knew that through jealousy 
 they delivered him up. 
 
 w And, as he was sitting on the judgment-seat, his 
 Wife sent to him, saying, Have thou nothing to do with 
 
78 MATTHEW XXVII. 
 
 that righteous [man]. For I suffered much to-day in 
 a dream, on account of him. 
 
 20 And the chief priests and the elders persuaded the 
 crowds to ask for Barabbas, but to destroy Jesus. 
 21 And the governor answering said to them, Which 
 of the two do you wish [that] I should release to you? 
 And they said, Barabbas. 22 Says Pilate to them, What 
 then shall I do with Jesus, the Christ [so] called? 
 They all say, Let him be crucified! 23 And he said, 
 For what evil did he? But they shouted excessively, 
 saying, Let him be crucified ! 24 And Pilate, perceiv- 
 ing that nothing availed, but rather that a tumult was 
 springing up, took water and washed his hands in 
 front of the crowd, saying, I am innocent of the blood 
 of this [man]. You shall look [to it]. 25 And all the 
 people answering said, His blood [be] on us, and on 
 our children! 26 Then he released to them Barabbas; 
 but Jesus, after scourging [him], he delivered up to be 
 crucified. 
 
 27 Then the soldiers of the governor, having taken 
 Jesus into the Praetorium, brought together upon him 
 the whole cohort. 28 And stripping him they put 
 around him a crimson military cloak, 29 and, having 
 braided a crown out of thorn-twigs, put [it] on his 
 head, and a reed in his right hand, and falling on their 
 knees before him made sport of him, saying, All hail, 
 the king of the Jews! 30 And spitting on him, they 
 took the reed, and repeatedly struck [with it] on his 
 head. 31 And, when they had made sport of him, 
 stripping off from him the military cloak, they put 
 his clothes on him, and led him away to crucify 
 [him]. 
 
MATTHEW XXVII. 79 
 
 32 And coming out they found a man of Cyrene, 
 
 Simon by name: this [man] they pressed into service, 
 to carry his cross. G3 And having come to [the] place 
 Golgotha [so] called, which means vSkull-place [so] 
 called, 04 thev gave him wine to drink, mingled with a 
 bitter drug: and having tasted he would not drink. 
 35 And having crucified him, they distributed his gar- 
 ments, casting lots [for them] ; 36 and sitting down 
 they kept watch of him there. 37 And they put up 
 over his head his accusation, written, THIS IS 
 JESUS, THE KING OF THE JEWS. 
 
 38 Then are crucified with him two robbers, one on 
 [the] right hand and one on [the] left. :a And the 
 passers-bv railed at him, shaking their heads *°and say- 
 ing, The demolisher of the Sanctuary, and [its] builder 
 in three days ! Save thyself, if thou art [the] Son of 
 God, and come down from the cross! 41 In like 
 manner the chief-priests, making sport along with the 
 scribes and elders, said, 42 Others he saved, himself he 
 cannot save: he is Israel's king — let him now come 
 down from the cross, and we would believe on him : 
 * Q 'he has relied on God — let Him now deliver, if He 
 wishes him ; for he said, I am [the] Son of God. 
 44 And the same taunt did the robbers also, that were 
 crucified together with him, utter against him. 
 
 45 And from the sixth hour there came on a darkness 
 over all the land until [the] ninth hour. "And about 
 the ninth hour, Jesus exclaimed, with a loud voice, 
 saving, Eli! Eli! lema sabachthani? that is. My God ! 
 my God ! why didst thou forsake me? 4T And some of 
 those standing there, on hearing [it], said, This [man] 
 is calling for Elijah. "And immediately one of them, 
 
80 MATTHEW XXVII. 
 
 having run and taken a sponge and filled it with 
 sour wine, and put it about a reed, was giving him to 
 drink. 49 But the rest said, Hold! let us see whether 
 Elijah comes to save him. 50 And Jesus, again crying 
 out with a loud voice, yielded up the spirit. 51 And 
 behold, the vail of the Sanctuary was rent in two, from 
 top to bottom, and the earth quaked, and the rocks 
 were rifted, 52 and the tombs were opened, and many 
 bodies of the saints fallen asleep rose, 53 and coming 
 out of the tombs after his rising they entered into the 
 holy city, and appeared to many. M And the cen- 
 turion, and those with him keeping watch of Jesus, 
 on perceiving the earthquake and the occurrences, 
 were exceedingly afraid, saying, This was truly [the] 
 Son of God. 
 
 65 And many women were there, looking on from a 
 distance, who had followed Jesus from Galilee, minis- 
 tering to him ; 56 among whom was Mary the Magda- 
 lene, and Mary the mother of James and Joseph, and 
 the mother of Zebedee's sons. 
 
 57 And at evening there came a rich man from Ari- 
 mathea, Joseph by name, who also himself had become 
 disciple to Jesus : 58 this [man] coming to Pilate asked 
 for the body of Jesus. Then Pilate commanded [it] 
 to be given up. 59 And taking the body, Joseph 
 wrapped it in clean linen, ^and put it in his new 
 tomb which he had hewn out in the rock, and having 
 rolled a large stone to the entrance of the tomb, went 
 away. 61 And Mary the Magdalene was there, and 
 the other Mary, sitting in front of the sepulchre. 
 
 62 
 
 And on the morrow, which is after the Prepara- 
 
MATTHEW XXVIII. 81 
 
 tion [-day], the chief priests and the Pharisees gath- 
 ered themselves to Pilate, M saying, Sir, it came to our 
 recollection that that deceiver said, while yet living, 
 04 After three days, I rise. Command therefore that 
 the sepulchre be made secure until the third day, lest 
 the disciples come and steal him, and say to the peo- 
 ple, He had risen from the dead : and the last error 
 will be worse than the first. 65 Said Pilate to them, 
 Have a guard : go make [as] secure as you know 
 [how]. 66 And they went and made the sepulchre se- 
 cure, having sealed the stone, together with [having] 
 the guard. 
 
 XXVIII. 
 
 j And late in the Sabbath, at the dawning into [the] 
 first [day] of the week, came Mary the Magdalene 
 and the other Mary, to view the sepulchre. 2 And lo, 
 a great earthquake occurred : for an angel of [the] 
 Lord, having descended out of heaven, came and rolled 
 back the stone and sat upon it. 3 And his aspect was as 
 lightning, and his raiment white as snow. 4 And from 
 the fear of him the keepers quaked, and became as 
 dead [men]. 5 But the angel answering said to the 
 women, Fear not you ; for I know that you seek Jesus 
 the crucified. c He is not here ; for he had risen, as 
 he said. Come, see the place where he lay. 7 And go 
 quickly and tell his disciples, that he had risen from 
 the dead. And lo, he goes before you into Galilee: 
 there you shall see him. Lo, I told you. 
 
 8 And coming away quickly from the tomb, with 
 fear and great joy, they ran to inform his disciples. 
 9 And behold, Jesus met them, saying, All hail ! And 
 
 6 
 
82 MATTHEW XXVIII. 
 
 they approaching clasped his feet and worshipped him. 
 10 Then says Jesus to them, Fear not; go, carry word 
 to my brothers that they depart into Galilee : and 
 there they shall see me. 
 
 11 And as they were going, behold, some of the 
 guard, having come into the city, reported to the chief 
 priests all the occurrences. 12 And having assembled 
 with the elders, and held consultation, they gave the 
 soldiers a quantity of silver shekels, 13 saying, Tell 
 [people], His disciples coming by night stole him, 
 while we were asleep. 14 And if this come to a hear- 
 ing before the governor, we will use persuasion, and 
 make you free from anxiety. 15 And they taking the 
 silver shekels did as they were taught ; and this ac- 
 count was published far and wide among Jews, to 
 this day. 
 
 16 And the eleven disciples proceeded into Galilee, to 
 the mountain where Jesus had appointed them. 17 And 
 on seeing him they worshipped, but some doubted. 
 
 18 And Jesus approaching spoke to them, saying, There 
 was given to me all authority in heaven and on earth. 
 
 19 Go, make disciples of all the nations, baptizing them 
 unto the name of the Father and of the Son and of 
 the Holy Spirit, 20 teaching them to observe every thing 
 whatever I commanded you. And lo, I am with you 
 every day, to the close of the age. 
 
ACCORDING TO MARK. 
 
 I. 
 
 1 [Tiie] beginning of the Good News of Jesus 
 Christ: 2 as it stands written in Isaiah the prophet, 
 
 Behold, I send forth my messenger before thy face, 
 
 Who shall prepare thy way. 
 
 3 A Crier's voice in the Desert, — 
 
 Make ready the way of [the] Lord, 
 
 Make straight his paths! 
 
 4 There arose John, who baptized in the Desert, and 
 proclaimed baptism of repentance unto forgiveness of 
 sins. 6 And there went out to him all the Judaean dis- 
 trict, and [in particular] all the people of Jerusalem, 
 and they were baptized by him in the Jordan river, 
 confessing their sins. 6 And John was clothed with 
 camel's hair, and with a leathern girdle about his 
 waist, and he ate locusts and wild honey. 'And he 
 proclaimed, saying, There is coming after me the 
 mightier than I, the thong of whose sandals I am not 
 fit to stoop down and untie. 8 I baptized you with 
 water, but he will baptize you in [the] Holy Spirit. 
 
 8 And it came to pass in those days, [that] Jesus came 
 
84 MARK I. 
 
 from Nazareth of Galilee, and was baptized by John 
 in the Jordan. 10 And immediately going up out of 
 the water, he saw the skies parted, and the Spirit as 
 a dove descending unto him. "And [there was] a 
 voice out of the skies, Thou art my beloved Son ; 
 with thee I became well pleased. 
 
 12 And immediately the Spirit hurries him away into 
 the Desert. 13 And he was in the Desert forty days, 
 tempted by Satan, and was with the wild beasts ; and 
 the angels ministered to him. 
 
 14 And after John was delivered up, Jesus came into 
 Galilee, proclaiming the Good News of God, 15 that 
 the time has been completed, and the kingdom of 
 God is at hand : repent and believe in the Good 
 News. 
 
 16 And as he passed along by the lake of Galilee, 
 he saw Simon, and Andrew the brother of Simon, 
 casting round in the lake ; for they were fishermen. 
 17 And said Jesus to them, Come after me, and I will 
 make you become fishers of men. ls And immediately 
 leaving the nets they followed him. 19 And going on 
 a little further, he saw James the [son] of Zebedee, 
 and John his brother, themselves also in the boat, re- 
 pairing the nets. 20 And he immediately called them. 
 And leaving their father Zebedee in the boat with the 
 hired [men], they departed after him. 
 
 21 And they proceed into Kapharnaum ; and imme- 
 diately on the Sabbath he was teaching in the syna- 
 gogue. 22 And they were struck with astonishment at 
 
MARK I. 85 
 
 his teaching ; for he taught them as having authority, 
 and not as the scribes. 
 
 155 And immediately there was in their synagogue a 
 man with an unclean spirit, and he lifted up a cry, 
 24 saying, What have we to do with thee, Jesus, Naza- 
 rene? Camest thou to destroy us? We know thee, 
 who thou art — the Holy [one] of God. "And Jesus 
 rebuked him, [saying,] Hush, and come out of him ! 
 "And the unclean spirit, convulsing him, and calling 
 out with a loud voice, came out of him. - T And all 
 were amazed, so that they questioned each other, 
 saying. What is this? [It is] new teaching, by au- 
 thority. He orders even the unclean spirits, and they 
 obey him. 28 And the rumor of* him immediately went 
 forth evervwhere into the whole surrounding: region 
 of Galilee. 
 
 29 And immediately after coming out of the syna- 
 gogue, they came into the house of Simon and An- 
 drew, with James and John. M And Simon's wife's 
 mother was lying sick with fever, and they imme- 
 diately speak to him in her behalf. 31 And approach- 
 ing he raised her, taking hold of her hand ; and the 
 fever left her, and she ministered to them. 32 And at 
 evening, when the sun had set, they brought to him 
 all the sick, and the demoniacs; "and the whole city 
 had assembled at the door. ^And he cured many ill 
 with various diseases, and cast out many demons, and 
 suffered not the demons to speak, because they knew 
 him. 
 
 36 And rising up early, while it was very dark, he 
 came out and went away into a desert place ; and 
 
86 MARK II. 
 
 there he continued praying. 36 And Simon and those 
 with him went in pursuit of him, 37 and found him; 
 and they say to him, All are seeking thee. 38 And 
 he says to them, Let us lead on elsewhere into the 
 neighboring villages, that I may preach there also ; 
 for I came forth for this. 39 And he came preaching in 
 their synagogues throughout all Galilee, and casting 
 out the demons. 
 
 40 And there comes to him a leper, entreating him, 
 and kneeling saying to him, If thou wilt, thou canst 
 cleanse me. 41 And moved with compassion, reach- 
 ing out his hand, he touched [him] and says, I will ; 
 be thou cleansed. 42 And immediately the leprosy 
 departed from him, and he was cleansed. 43 And 
 expostulating with him he immediately hurried him 
 away, ^and says to him, See thou tell no one any 
 thing ; but go, show thyself to the priest, and offer 
 for thy cleansing what Moses directed, for a testimony 
 to them. 45 But he on coming out began to proclaim 
 [it] much, and to publish the account far and wide, 
 so that [Jesus] himself could no more enter openly 
 into a city, but was out upon desert places : and they 
 came to him from every quarter. 
 
 II.— III. 6. 
 
 *And in the course of some days having again 
 entered into Kapharnaum, it was heard that he was 
 at home. 2 And many were assembled, so that not 
 even the space at the door any longer contained them, 
 and he was speaking the word to them. 3 And they 
 come bringing to him a paralytic, carried by four 
 
MARK II. s7 
 
 [men]. 4 And not being able to bring [him] to him 
 on account of the crowd, they removed the roof [over] 
 where he was, and having dug out [the stuff] let 
 down the bed whereon the paralytic lay. B And Jesus 
 perceiving their faith says to the paralytic, Child, thy 
 sins are forgiven. G But some of the scribes were 
 sitting there, and reasoning in their hearts, ' Why 
 does this [man] speak thus? He blasphemes." Who 
 can forgive sins but One, God? 8 And Jesus, imme- 
 diately aware in his spirit that they were thus reason- 
 ing in themselves, says to them, Why have you these 
 reasonings in your hearts? 9 Which is easier, to say 
 to the paralytic, Thy sins are forgiven ; or to say, Rise, 
 and take up thy bed and walk? 10 But that you may 
 know that the Son of man has authority on the earth 
 to forgive sins, — he says to the paralytic, — n I say to 
 thee, rise, take up thy bed, and go to thy home. 
 12 And he rose, and immediately taking up the bed 
 came out before [them] all, so that all were full of 
 excitement, and glorified God, saying, The like we 
 never saw. 
 
 18 And he came out again to the lake ; and the 
 whole crowd came to him, and he taught them. l4 And 
 as he passed along he saw Levi, the [son] of Alphcus, 
 sitting at the tribute-office ; and he says to him, Follow 
 me. And rising up he followed him. 
 
 w And it happens that he is reclining [at table] 
 in his house ; and many tribute-collectors and simurs 
 were reclining with Jesus and his disciples : for there 
 were many, and there followed him l6 also scribes ol 
 the Pharisees. And on seeing that he ate with the 
 
88 MARK II. 
 
 tribute-collectors and sinners, they said to his dis- 
 ciples, [Why is it] that he eats and drinks with the 
 tribute-collectors and sinners? v And Jesus hearing 
 [it] says to them, The healthy have no need of a 
 physician, but they that are ill. I came not to call 
 righteous [persons], but sinners. 
 
 18 And John's disciples and the Pharisees were [at 
 that time] fasting. And they come and say to him, 
 Why do the disciples of John and the disciples of 
 the Pharisees fast, but thy disciples fast not ? 19 And 
 said Jesus to them, Can the guests of the bride-cham- 
 ber, while the bridegroom is with them, fast? So long 
 as they have the bridegroom with them, they cannot 
 fast. 20 But there will come days when the bridegroom 
 would be taken away from them, and then they will 
 fast in that day. 21 No one sews a patch of undressed 
 cloth on an old garment ; otherwise, the part supplied 
 pulls away from it, the new from the old, and a worse 
 rent ensues. 22 And no one pours new wine into old 
 wine-skins ; otherwise, the wine will burst the skins, 
 and the wine is lost, and the skins. 
 
 23 And it came to pass [that] he was proceeding on 
 the Sabbath through the grain-fields; and his dis- 
 ciples began to make [their] way [along], plucking 
 off the heads of grain. 24 And the Pharisees said to 
 him, See ! why are they doing on the Sabbath what 
 is not allowable? 25 And he says to them, Had you 
 never read what David did, when he had need, and 
 was hungry, himself and those with him — 26 how he 
 entered into the house of God in the time of Abiathar, 
 
MARK III. 89 
 
 high priest, and ate the show-bread, which it is not 
 allowable that [any] except the priests eat, and gave 
 also to those being with him? -'And he said to them, 
 The Sabbath originated on account of man, and not 
 man on account of the Sabbath. M So that the Son 
 of man is Master also of the Sabbath. 
 
 III. ] And he entered again into [the] synagogue; 
 and a man was there, having his hand withered. 
 -And they watched him closely, whether he cures 
 him on the Sabbath ; that they might accuse him. 
 8 And he says to the man that has the withered hand, 
 Rise into the midst! *And he savs to them, Is it 
 allowable on the Sabbath to do good, or to do evil? 
 to save life, or to kill? But they continued silent. 
 And looking round on them with anger, being grieved 
 withal at the hardness of their heart, he says to the 
 man, Reach out the hand ! And he reached out, and 
 his hand was restored. c And the Pharisees coming 
 out, immediately entered into consultation with the 
 Herodians against him, in order to destroy him. 
 
 HI. 7-35- 
 
 7 And Jesus with his disciples withdrew to the 
 lake, and a great multitude from Galilee and from 
 Judaea followed: B and from Jerusalem and from Idu- 
 maea and beyond the Jordan and about Tyre and 
 Sidon a great multitude, hearing how great things 
 he was doing, came to him. ' J And he spoke to his 
 disciples that a small boat be in attendance on him, 
 because of the crowd, in order that they should not 
 press on him. 10 For he had cured many, so that 
 
90 MARK III. 
 
 as many as had complaints were precipitating them- 
 selves on him, to touch him. n And the unclean 
 spirits, whenever they viewed him, fell down to him, 
 and cried out, saying, Thou art the Son of God. 
 12 And he admonished them repeatedly, not to make 
 him public. 
 
 18 And he goes up the mountain, and calls to [him] 
 whom he himself wished, and they went to him. 14 And 
 he created twelve, to continue with him, and to be 
 sent forth by him to preach, 15 and to have authority 
 to cast out the demons. 16 And he created the twelve 
 — and he surnamed Simon — Peter; 17 and James 
 the [son] of Zebedee, and John the brother of 
 James — and surnamed them Boanerges, which 
 means, sons of thunder; 18 and Andrew, and Philip, 
 and Bartholomew, and Matthew, and Thomas, and 
 James the [son] of Alpheus, and Thaddeus, and 
 Simon the zealot, 19 and Judas Iscariot who also de- 
 livered him up. 
 
 And he comes home. 20 And a crowd again assem- 
 bles, so that they cannot even eat bread. 21 And his 
 kindred hearing of [it] came forth to lay hold of him ; 
 for they said that he had become deranged. 22 And 
 the scribes who had come down from Jerusalem said, 
 He has Beelzebul ; and, He casts out the demons by 
 the ruler of the demons. 23 And calling them to [him] 
 he said to them in parables, How can Satan cast out 
 Satan? 24 And if a kingdom be divided against itself, 
 that kingdom cannot stand. 25 And if a house be 
 divided against itself, that house will not be able to 
 
MARK IV. 91 
 
 stand. 26 And if Satan had risen up against himself, 
 he had become divided ; and he cannot stand, but 
 has an end. "^But no one entering into the house of 
 the strong [man] can plunder his effects, except he 
 first bind the strong [man], and then shall plunder his 
 house. 2S Verily I say to you, that there shall be for- 
 given to the sons of men all their sins and the blasphe- 
 mies wherewith soever they should blaspheme ; -Ju but 
 whoever should blaspheme against the Holy Spirit 
 has forgiveness never, but will be liable to eternal 
 sin. ^Because they said, He has an unclean spirit. 
 
 31 And his mother comes, and his brothers ; and 
 standing outside they sent to him, calling him. 32 And 
 a crowd were sitting about him, and they say to 
 him, Lo, thy mother and thy brothers and thy sisters 
 outside are seeking thee. ^And answering them he 
 says, Who is my mother, and my brothers? 34 And 
 looking about on those sitting round about him he 
 says, Behold, my mother and my brothers ! ^ Who- 
 ever should do the will of God, this is my brother 
 and sister and mother. 
 
 IV. i r34 . 
 
 *And he again began to teach by the lake-side. 
 And there is gathered to him a very large crowd, so 
 that going on board a boat he sat on the lake, and 
 all the crowd were at the lake, on the land. 
 
 2 And he continued teaching them manv things 
 in parables ; and he said to them in his teaching, 
 3 Hearken ! behold, the sower came out to sow. 4 And 
 it came to pass in the sowing, [that] one [portion] fell 
 by the way-side, and the birds came and devoured it. 
 
92 MARK IV. 
 
 6 And another fell on the ledgy ground, where it had 
 not much soil, and immediately it sprung up on ac- 
 count of not having depth of soil ; 6 and when the sun 
 rose up it became scorched, and on account of not hav- 
 ing root withered. r And another fell in among the 
 thorns, and the thorns grew up and choked it, and 
 it yielded no crop. 8 And other [portions] fell into 
 the fine soil, and yielded a crop, shooting up and in- 
 creasing, and bore to thirty, and to sixty, and to a 
 hundred fold. 9 And he said, He that has ears to 
 hear, let him hear. 
 
 10 And when he came to be alone, those about him, 
 together with the twelve, asked of him the parables. 
 11 And he said to them, To you has been given the 
 mystery of the kingdom of God, but to those that are 
 outside all things occur in parables ; 12 that seeing they 
 may see and not perceive, and hearing may hear and 
 not understand, lest haply they turn, and forgiveness 
 be extended to them. 13 And he says to them, Know 
 you not this parable ? and how will you know all the 
 parables ? 
 
 14 The sower sows the word. 15 And these are they 
 [as the ground] by the way-side, where the word is 
 sown ; and, whenever they hear, immediately comes 
 Satan and takes away the word that has been sown in 
 them. 16 And these likewise are they that are sown, 
 on the ledgy places ; who, whenever they hear the 
 word, immediately with joy receive it, 17 and have not 
 root in themselves, but are temporary : afterwards, 
 affliction or persecution taking place on account of the 
 word, they are immediately offended. 18 And others 
 are they that are sown, upon the thorns — these are 
 
MARK IV. 93 
 
 they that have heard the word, "and the anxieties of 
 the times, and the deceitfulness of riches, and the 
 desires about the rest of the tilings, enter and choke 
 the word, and it becomes unproductive. 20 And they 
 that were sown, upon the fine soil, are those who hear 
 the word, and receive [it], and bear a crop, in thirty, 
 and in sixty, and in a hundred fold. 
 
 21 And he said to them, Comes the lamp at all, that 
 it be put under the measure? or under the couch? not 
 that it be put on the lamp-stand? 22 For there is 
 not any thing secret, except that it should be made 
 manifest ; nor became hidden, but that it should come 
 into public view. 23 If any one has ears to hear, let 
 him hear. 
 
 24 And he said to them, Take heed how you hear. 
 With what measure you measure it will be measured 
 to you, and more and more will be given you. ^For 
 he who has, to him shall be given ; and he who has 
 not, even what he has shall be taken away from him. 
 
 26 And he said, So is the kingdom of God, as though 
 a man should cast the seed upon the ground, 27 and 
 sleep and rise, night and day, and the seed sprout 
 and grow up tall, he himself knows not how. - ti The 
 ground bears spontaneously a crop, first blade, then 
 ear, then [there is] plump wheat in the ear. '^And 
 whenever the crop might allow, he immediately sends 
 forth the sickle, because the harvest has arrived. 
 
 30 And he said, How should we compare the king- 
 dom of God, or in what parable put it? :J1 [It is] as 
 a grain of mustard, which, whenever it be sown upon 
 the ground. — being smaller than all the seeds that 
 are upon the ground, — s -even whenever it be sewn, 
 
94 MARK IV., V. 
 
 springs up and becomes greater than all the garden- 
 plants, and makes great branches, so that under its 
 shade the birds of the air can lodge. 
 
 33 And with many such parables he continued to 
 speak to them the word, as they were able to hear ; 
 34 and without a parable he did not speak to them, but 
 solved every thing in private to his own disciples. 
 
 IV. 35-V. 43. 
 
 85 And he says to them on that day at evening, Let 
 us cross over to the other side. 36 And having sent 
 away the crowd they take him along, as he was, in 
 the boat ; but there were also with him other boats. 
 37 And there springs up a heavy squall of wind, and 
 the waves were dashing into the boat, so that the boat 
 was already filling. 38 And he himself was in the 
 stern, on the boat-cushion, asleep. And they wake 
 him, and say to him, Teacher, carest thou not that we 
 are perishing? 39 And being waked up he rebuked the 
 wind, and said to the lake, Be still ! keep hushed ! 
 And the wind subsided, and there came on a great 
 calm. 40 And he said to them, Why are you so timid? 
 How have you not faith? 41 And they feared with a 
 great fear, and said to one another, Who then is this, 
 that even the wind, and the lake, obeys him? 
 
 V. 'And they come to the other side of the lake, 
 into the country of the Gerasenes. 2 And on his hav- 
 ing come' out of the boat, there immediately met him 
 out of the tombs a man with an unclean spirit, 3 who 
 had his abode in the tombs ; and no one, not even 
 with a chain, could any longer bind him : 4 because he 
 
MARK V. 95 
 
 had often been bound with fetters and chains, and the 
 chains been snapped asunder by him, and the utters 
 shattered, and no one was able to subdue him. 'And 
 continually, night and day, in the tombs and on the 
 mountains, he was crying out and gashing himself 
 with stones. 
 
 6 And seeing Jesus from a distance, he ran and wor- 
 shipped him, 7 and crying out with a loud voice says, 
 What have I to do with thee, Jesus, Son of the Most 
 High God? I adjure thee by God, do not torment 
 me! 8 For he had said to him, Come forth, unclean 
 spirit, out of the man. 9 And he asked him, What 
 [is] thy name? And he says to him, Legion [is] my 
 name ; because we are many. 10 And he besought him 
 much, not to send them away out of the region. 
 
 11 Now there was there, hard by the mountain, a 
 large herd of swine feeding ; ^and they besought him, 
 saving, Send us to the swine, that we may enter into 
 them. 13 And he permitted them. And the unclean 
 spirits having come out entered into the swine, and 
 the herd rushed down the steep slope into the lake, — 
 about two thousand, — and were drowned in the 
 lake. 
 
 "And those tending them fled, and carried the news 
 into the city and into the fields, and they came to see 
 what the occurrence was. 15 And they come to Jesus, 
 and view the demoniac sitting clothed and sane in 
 mind — him that had the legion — and they became 
 afraid. K, And they that saw [it] narrated to them how 
 it had befallen the demoniac, and about the swine. 
 17 And they began to entreat him to depart from their 
 borders. 
 
96 MARK V. 
 
 18 And on his going on board the boat, he who had 
 been a demoniac entreats him that he may be with 
 him. 19 And he did not permit him, but says to him, 
 Go to thy home, to thy friends, and relate to them how 
 great things the Lord has done for thee, and [how] he 
 pitied thee. 20 And he departed, and began to proclaim, 
 in the Decapolis, how great things Jesus did for him : 
 and all wondered. 
 
 21 And Jesus having crossed over in the boat to the 
 other side again, a large crowd was gathered to him, 
 and he was by the lake-side. 22 And there comes one 
 of the synagogue-rulers, Jairus by name, and on seeing 
 him he falls at his feet, 23 and entreats him much, say- 
 ing, My young daughter is in her last struggle. [O] 
 that thou wouldst come and put thy hands on her, that 
 she might be restored, and live ! 24 And he departed 
 with him, and a large crowd was following him, and 
 pressing together on him. 
 
 25 And a woman, who was in a [complaint of] blood- 
 flowing for twelve years, 26 and had suffered much 
 under many physicians, and spent all she herself pos- 
 sessed, and been nothing benefited but rather had 
 grown worse, 27 on having heard the things about 
 Jesus, coming in the crowd behind touched his gar- 
 ment : 28 for she said, If I should touch even but his 
 garments, I shall be restored. ^And immediately 
 the fount of her blood was dried up, and she knew, 
 by the bodily sensation, that she was healed of the 
 complaint. 30 And Jesus, immediately aware in him- 
 self of the power having gone out of him, turning 
 round in the crowd said, Who touched me on the 
 
MARK V. 97 
 
 clothes? 31 And said his disciples to him, Thou seest 
 the crowd pressing together on thee, and sayest thou, 
 Who touched me? 3 -And he was looking about to 
 see her that did this. 33 And the woman, fearing and 
 trembling, knowing what had befallen her, came 
 and fell down to him and told him all the truth. 
 34 And he said to her, Daughter, thy faith has restored 
 thee : go thy way into peace, and continue in health, 
 [relieved] from thy complaint ! 
 
 ^While he was yet speaking they come from the 
 synagogue-ruler's, saying, Thy daughter had died : why 
 still worry the teacher? 36 But Jesus, disregarding the 
 word spoken, says to the synagogue-ruler, Fear not, 
 only believe ! And he let none with him accompany 
 [him], except Peter, and James, and John the brother 
 of James. 38 And they come to the synagogue-ruler's 
 house, and he views a tumult, and [people] weep- 
 ing and wailing greatly. 39 And entering he says to 
 them, Why are you making a tumult, and weeping? 
 The young child had not died, but is asleep. *°And 
 they laughed at him. But he, putting all out, takes 
 with [him] the young child's father and mother, and 
 those accompanying him, and goes in where the young 
 child was. 41 And taking hold of the young child's 
 hand he says to her, Talitha, kum ! which interpreted 
 is, Young girl, — I say to thee, — rise! tt And imme- 
 diately the young girl rose up and walked ; for she 
 was twelve years old. And they were affected imme- 
 diately with great transport. 43 And he charged them 
 repeatedly that no one know this ; and he bade [some- 
 thing] be given her to eat. 
 
98 MARK VI. 
 
 VI. 
 *And he came out thence, and comes into his father- 
 land, and his discioles follow him. 2 And Sabbath 
 having arrived, he began to teach in the synagogue : 
 and the greater number, on hearing, were struck with 
 astonishment, saying, Whence to this [man] these 
 things? And what [is] the wisdom that has been 
 given to this [man] ? And such mighty deeds come 
 to pass by his hands! 3 Is not this the carpenter? the 
 son of Mary, and brother of James and Joses and 
 Jude and Simon? And are not his sisters here with 
 us? And they took offense at him. 4 And said Jesus 
 to them, A prophet is not without honor except in 
 his own father-land, and among his kindred, and 
 in his house. 5 And he was not able to do there 
 any mighty deed, except that laying his hands on a few 
 invalids he cured [them]. 6 And he wondered on ac- 
 count of their unbelief. 
 
 And he went round about the villages teaching. 
 7 And he calls to [him] the twelve, and began to send 
 them forth two by two, and gave them authority over 
 the unclean spirits, 8 and commanded them to take 
 nothing for [the] journey, except staff only, not bread, 
 not wallet, not copper-coin [to put] into their girdle, 
 9 but [to go] shod with sandals; and [he added] do 
 not wear two tunics. 10 And he said to them, Wher- 
 ever you should enter into a house, stay there until 
 you should come away from that place. n And what- 
 ever place should not receive you nor hear you, going 
 thence shake off the dust that is underneath your feet 
 
MARK VI. 99 
 
 for a testimony to them. 12 And going forth they pro- 
 claimed that [men] should repent; 13 and they cast out 
 many demons, and anointed with oil many invalids, 
 and cured [them]. 
 
 14 And king Herod heard [of him], — for his name 
 had become public, — and he said, John the Baptizer 
 has risen from [the] dead, and on this account are at 
 work the mighty deeds in him. 15 And others said, It 
 is Elijah ; and others said, A prophet — as one of the 
 prophets. 1G But Herod having heard, said, [He] whom 
 I beheaded — John — this [one] had risen. 
 
 17 For Herod himself having sent forth apprehended 
 John and bound him in prison, on account of Hero- 
 dias the wife of Philip his brother, because he had 
 married her. 18 For John said to Herod, It is not 
 allowable for thee to have the wife of thy brother. 
 19 And Herodias was bitterly incensed against him 
 and was wishing to kill him, but she could not. ^For 
 Herod feared John, knowing him [to be] a just and 
 holy man, and guarded him closely, and having heard 
 him was much at a loss [what to do], and continued 
 hearing him gladly. 
 
 21 And an opportune day having arrived, when 
 Herod, on his birth-day festival, made a supper to his 
 magnates and the military commanders and the first 
 men of Galilee, — "the daughter also of Herodias her- 
 self having come in and danced, she pleased Herod 
 and the quests. And the king said to the young girl, 
 Ask me whatever thou wish, and I will give [it] to 
 thee -And lie swore an oath to her, Whatever thou 
 ask me I will give thee, to half of my kingdom. -'And 
 
100 MARK VI. 
 
 coming out she said to her mother, What should I ask ? 
 And she said, The head of John the Baptizer. 25 And 
 immediately entering with haste to the king, she asked 
 saying, I wish that thou directly give me, on a platter, 
 the head of John the Baptist. 26 And though very 
 sorrowful, the king on account of the oaths and the 
 guests was unwilling to refuse her. 27 And immedi- 
 ately the king, sending a guardsman, directed [him] to 
 bring his head. 28 And he departed and beheaded 
 him in the prison, and brought his head on a platter 
 and gave it to the young girl, and the young girl gave 
 it to her mother. ^ And his disciples on hearing [of it] 
 came and took up his corpse, and they put him in a 
 tomb. 
 
 30 And the apostles gather together to Jesus, and they 
 reported to him every thing that they had done and 
 taught. 31 And he says to them, Come you yourselves 
 apart into a desert place, and rest a little while ; — for 
 there were many who were coming and going: and 
 they had no opportunity even to eat. 32 And they went 
 away into a desert place, by the boat, apart. ^And 
 many saw them going away, and recognized them, 
 and ran together on foot thither from all the cities, and 
 arrived before them. 
 
 34 And on coming out he saw a large crowd, and 
 was moved with compassion on them, because they 
 were as sheep not having a shepherd ; and he began 
 to teach them many things. 35 And as it was already a 
 late hour, his disciples coming to [him] said, The 
 place is a desert, and [it is] already a late hour. 
 36 Dismiss them, that, going away into the hamlets 
 
MARK VI. 101 
 
 around, and villages, they may buy themselves some- 
 thing to eat. 37 But he answering said to them, Give 
 them, you yourselves, [something] to eat. And they 
 say to him, Should we go and buy two hundred de- 
 narii worth of loaves, and give them to eat? 88 But 
 he says to them, How many loaves have you? Go, 
 see. And ascertaining they say, Five, and two fishes. 
 89 And he directed them to make all recline, group by 
 group as at a banquet, on the green grass. 40 And they 
 reclined, company by company, by [the] hundred and 
 by [the] fifty. 41 And taking the five loaves and the two 
 fishes, looking up to heaven he invoked a blessing, 
 and broke the loaves into pieces, and gave to the disci- 
 ples to set before them ; and the two fishes he divided 
 to all. ^'And they all ate and were satisfied. 43 And 
 they took up of broken pieces twelve hand-basketfuls, 
 also [a portion] of the fishes. ^And there were five 
 thousand men, who ate the loaves. 
 
 45 And he immediately compelled his disciples to get 
 on board the boat, and go before [him] to the other 
 side, to Bcthsaida, while he himself dismisses the 
 crowd. 46 And having taken leave of them, he went 
 away to the mountain to pray. 4 "And at evening the 
 boat was in the middle of the lake, and himself alone 
 on the land. 48 And perceiving them laboring hard at 
 the oars. — for the wind was against them. — he comes 
 to them about the fourth watch of the night, walking 
 <>n the lake, and was wishing to pass by them. w But 
 they perceiving him walking on the lake thought that 
 it was an apparition, and they lifted up a cry. ''"For 
 they all saw him and were agitated. And lie immc- 
 
102 MARK VII. 
 
 diately talked with them, and says to them, Be of 
 good cheer ; it is I ; be not afraid. 61 And he mounted 
 up to them into the boat, and the wind subsided ; and 
 they were most excessively excited among themselves. 
 52 For they understood not on [the matter of] the 
 loaves, but their heart was hardened. 
 
 53 And having crossed over to the land they came 
 to Gennesaret, and moored [the boat]. 54 And when 
 they had come out of the boat, immediately [people] 
 recognizing him 55 ran about the whole of that region, 
 and those that were ill they began to bear about on 
 their beds, where they heard that he was. 56 And 
 wherever he entered into villages or into cities or 
 into hamlets, they placed the sick in the market- 
 places, and entreated him that they might touch even 
 though but the fringe of his garment ; and as many 
 as happened to touch him were restored. 
 
 VII. i— VIII. 9. 
 
 *And the Pharisees and some of the scribes, having 
 come from Jerusalem, gather together to him. 2 And 
 seeing some of his disciples eating their loaves with 
 defiled, that is, unwashed hands, — 3 for the Phari- 
 sees and all the Jews, except they frequently wash 
 the hands, do not eat, holding fast the tradition of the 
 elders, 4 and [coming] from market do not eat except 
 they bathe ; and many other things there are which 
 they had received to hold fast, ablutions of cups and 
 pitchers and copper vessels, — 5 the Pharisees and the 
 scribes [therefore] also ask him, Why do thy disciples 
 not walk according to the tradition of the elders, but 
 
MARK VII. 103 
 
 eat their bread with defiled hands? °But he said to 
 them, Well prophesied Isaiah of you hypocrites, as 
 
 it stands written : 
 
 This people honor me with the lips, 
 But their heart keeps far aloof from me. 
 "But in vain they worship me, 
 Teaching as precepts commandments of men. 
 
 8 Letting go the commandment of God, you hold fast 
 the tradition of men. "And he said to them, Well 
 do you discard the commandment of God, in order 
 to keep vour tradition ! 10 For Moses said, Honor thy 
 father and thy mother ; and. He that speaks evil of 
 father or mother, let him surely die. "But you say, 
 If a man tell the father or the mother. Whatever aid 
 thou wouldst have of me [is] Korban, — which means, 
 a Gift [to the temple], — 1 ~ you no longer suffer him 
 to do any thing for the father or the mother; ^annul- 
 ling the word of God bv vour tradition which you 
 had handed down. And many things of a similar 
 kind you do. "And again calling to [him] the 
 crowd he said to them. Hear me, all, and under- 
 stand! 15 There is nothing outside of the man enter- 
 in"' into him which can defile him : but the things 
 proceeding out of the man are what defile the man. 
 
 17 And when he had entered into the house, away 
 from the crowd, his disciples asked of him the para- 
 ble. "And he says to them, So [then] are you also 
 without understanding? Do you not comprehend that 
 every thing which from without goes into the man 
 cannot defile him. "because it goes not into his heart, 
 but into his Stomach, and passes out into thr vault, 
 insing all the various toed? '-'And he said, What 
 
104 MARK VII. 
 
 proceeds out of the man, — that defiles the man. 
 21 For from within, out of the heart of men, proceed 
 bad thoughts, fornications, thefts, murders, ^adul- 
 teries, coverings, evil intentions, fraud, lewdness, an 
 envious eye, blasphemy, arrogance, folly. ^All these 
 evil things proceed from within, and defile the man. 
 
 24 And rising up from thence he went away into the 
 borders of Tyre. And entering into a house he wished 
 no one to know [it] ; and he could not escape obser- 
 vation. 25 But immediately hearing of him, a woman, 
 whose young daughter had an unclean spirit, entered 
 and fell down at his feet, — 26 the woman moreover 
 was a Greek, a Syro-Phenician by race, — and asked 
 him to cast out the demon from her daughter. 27 And 
 he said to her, Permit the children first to be satisfied ; 
 for it is not well to take the children's bread and cast 
 [it] to the little dogs. 28 But she answered and says 
 to him, Yes, master [it is] ; even the little dogs 
 under the table eat of the young children's crumbs. 
 29 And he said to her, For this saying, go thy way ! 
 The demon has gone out of thy daughter. 30 And 
 going back to her house she found the young child 
 laid on the bed, and the demon gone out. 
 
 31 And again coming out from the borders of Tyre, 
 he went through Sidon to the lake of Galilee, through 
 the midst of the borders of Decapolis. 32 And they 
 bring to him a [man] deaf and incapable of artic- 
 ulating, and entreat him to put his hand on him. 
 83 And taking him apart from the crowd, he put his 
 fingers into his ears, and, spitting, touched his tongue, 
 
MARK VIII. 105 
 
 84 and looking up to heaven sighed deeply, and says 
 to him, Ephphatha ! which means, Be thoroughly 
 
 opened ! 35 And his organs of hearing were opened, 
 and the ligature of his tongue was immediately loos- 
 ened, and he spoke correctly. 30 And he charged them 
 to tell no one ; but, by as much as he charged them, by 
 so much the more exceedingly they proclaimed it. 
 87 And they were beyond all measure wonder-struck, 
 saying, He has done every thing well. lie makes 
 both the deaf hear, and the mute speak. 
 
 VIII. 1 In those days, there being again a large 
 crowd, and they having nothing to eat, calling to 
 [him] the disciples he says to them, 2 I have com- 
 passion on the crowd, because [it is] already three 
 days [that] they are remaining with me, and they 
 have not any thing to eat. 3 And, if I should dismiss 
 them fasting to their home, they will faint on the 
 way ; and some of them have come from a distance. 
 4 And his disciples answered him, Whence shall any 
 one here be able to feed these with loaves, on a desert 
 spot? 5 And he asked them, How many loaves have 
 you? And they said, Seven. 6 And he commands 
 the crowd to recline on the ground ; and taking the 
 seven loaves, having offered thanks he broke, and 
 gave to his disciples to set before, and they set 
 [them] before, the crowd. 7 They had also a few 
 small fishes ; and having asked a blessing on them, 
 he served [them] out. 8 And they ate and were 
 satisfied ; and they took up seven baskets overplus 
 of broken pieces. 9 And there were about four thou- 
 sand [men] ; and he dismissed them. 
 
106 MARK VIII. 
 
 VIII. 10— IX. i. 
 
 10 And immediately going on board the boat with 
 his disciples, he came into the parts of Dalmanutha. 
 
 11 And the Pharisees came out and began to question 
 with him, seeking of him a sign from the sky, trying 
 him. 12 And sighing very deeply in his spirit he says, 
 Why does this generation seek a sign? Verily I say 
 to you, if there shall be given to this generation a 
 
 s jg n J 13 And, leaving them, he again embarked 
 
 and went away to the other side. 
 
 14 And they forgot to take loaves, and had with 
 themselves in the boat but one loaf. 15 And he charged 
 them saying, Look you [to it], beware of the leaven 
 of the Pharisees and the leaven of Herod ! 16 And 
 they reasoned with one another, We have no loaves. 
 17 And knowing [it] he says to them, Why do you 
 reason that you have no loaves? Do you not yet 
 perceive nor understand? Have you your heart still 
 hardened? 18 Having eyes see you not, and having 
 ears hear you not, and remember not? 19 When I 
 broke the five loaves unto the five thousand, how 
 many hand-baskets full of broken pieces did you also 
 take up? They say to him, Twelve. 20 When also 
 the seven unto the four thousand, how many basket- 
 fuls of fragments did you take up? And they say, 
 Seven. 21 And he said to them, Do you not yet 
 understand ? 
 
 22 
 
 And they come to Bethsaida. And they bring to 
 
MARK VIII. 107 
 
 him a blind [man], and entreat him to touch him. 
 13 And, taking hold of the blind man's hand, he brought 
 him forth outside of the village ; and spitting into his 
 eyes, putting his hands on him, he asked him whether 
 he beheld any thing. "And looking up he said, I 
 behold the men ; because as trees I see [them] walk- 
 ing. - 5 He then again put his hands on his eyes, and 
 he saw clearly, and was restored, and looked on all 
 things distinctly. 26 And he sent him away to his 
 home, saying, Do not enter into the village. 
 
 - 7 And Jesus and his disciples went forth into the 
 villages about Cresarea Philippi ; and on the way he 
 asked his disciples, saying to them. Whom do men 
 pronounce me to be? 28 And they told him, saying, 
 John the Baptist ; and others, Elijah ; but others, [It 
 is] one of the prophets. :19 Hc himself also asked 
 them, But whom do you pronounce me to be? Peter 
 answering says to him, Thou art the Christ. ^And 
 he admonished them to tell no one concerning him. 
 
 31 And he began to teach them that the Son of man 
 must surler many things, and be rejected by the elders 
 and the chief priests and the scribes, and be killed, and 
 after three days rise up. 3 -'And he talked of the mat- 
 ter frankly. And Peter taking him to [him] began 
 to rebuke him. M But he, turning round and seeing 
 his disciples, rebuked Peter, and says, Go thy way 
 behind me, Satan ! because thou hast thy mind not 
 on the things of God but on the things of men. 
 
 And having called to [him] the crowd, with his 
 disciples, Ik- said to them. Whoever wishes t<> follow 
 after me, let him deny himself, and take up his cross, 
 
108 MARK IX. 
 
 and follow me. 35 For whoever would save his life 
 will lose it. But whoever shall lose his own life for 
 my sake and [that] of the Good News, will save it. 
 30 For what does it profit a man to gain the whole 
 world, and forfeit his life? 37 For what might a man 
 give in exchange for his life? 38 For whoever should 
 be ashamed of me and my words in this adulterous 
 and sinful generation, the Son of man will also be 
 ashamed of him, when he should come in the glory 
 of his Father with the holy angels. IX. 2 And he 
 said to them, Verily I say to you, that there are some 
 here of those standing [with me], who should in no 
 wise taste death, until they see the kingdom of God 
 already come in power. 
 
 IX. 2-50. 
 
 2 And after six days Jesus takes with him Peter 
 and James and John, and brings them up a high 
 mountain apart, alone. And he was transfigured 
 before them, 3 and his garments became glittering, 
 exceedingly white, such as no fuller on earth can so 
 whiten. 4 And there appeared to them Elijah, with 
 Moses; and they talked with Jesus. 5 And Peter an- 
 swering says to Jesus, Rabbi, it is an excellent thing 
 that we are here. And let us make three booths, for 
 thee one, and for Moses one, and for Elijah one. 6 For 
 he knew not what to answer; for they had become 
 affrighted. 7 And there came a cloud, overshadowing 
 them ; and there came a voice out of the cloud, This 
 is my beloved Son, hearken to him ! 8 And suddenly, 
 on looking round, they saw no longer any one but 
 Jesus only with themselves. 
 
MARK IX. 109 
 
 9 And, as they came clown from the mountain, he 
 enjoined on them to narrate to no one what things 
 they had seen, except when the Son of man shall 
 have risen up from the dead. 10 And they held the 
 saving close, questioning with one another, What 
 means the rising up from the dead? n And they asked 
 him, saving, [Why is it] that the Pharisees and the 
 scribes say, that Elijah must first come? w And he 
 said to them, Elijah, having first come, reestablishes 
 all things. And how does it stand written in respect 
 to the Son of man? [He comes] that he should suffer 
 many things, and be set at nought. 13 But I say to you, 
 that Elijah also has come; and they did to him what- 
 ever they pleased, as it stands written in respect to 
 him. 
 
 14 And having come to the disciples they saw a large 
 crowd about them, and scribes questioning with them. 
 16 And immediately all the crowd on seeing him were 
 quite startled ; and running to [him] they saluted him. 
 16 And he asked them. Why are you questioning with 
 them? 1T And one out of the crowd answered him, 
 Teacher, I brought to thee my son, having a mute 
 spirit. "And wherever it take [him] it throws him 
 into spasms, and he foams, and grates his teeth, and 
 pines all away. And I spoke to thy disciples to cast 
 it out, and they were not able. 19 But he answering 
 them savs, O unbelieving generation ! How long shall 
 I be with you? how long shall I endure you? Bring 
 him to me. w And they brought him to him. Ami on 
 seeing him the spirit immediately convulsed him, and 
 falling upon the ground he rolled foaming. -'And he 
 asked his father, How lung a time is it since this 
 
110 MARK IX. 
 
 has befallen him? And he said, From early child- 
 hood: 22 and it often threw him both into fire, and 
 into waters, to destroy him. But, if thou art at all 
 able, help us, out of compassion to us. 23 And Jesus 
 said to him, " If thou art able?" — All things are pos- 
 sible to him that believes. 24 Immediately the father 
 of the young child crying out said, I believe ; help my 
 unbelief. 25 And Jesus, on seeing that the crowd were 
 running together, rebuked the unclean spirit, saying 
 to it, Thou mute and deaf spirit, I command thee, 
 come out of him, and do thou enter into him no more. 
 26 And, crying out and convulsing [him] greatly, it 
 came out. And he became as though dead, so that 
 the greater number said, He is dead. 27 But Jesus 
 taking hold of his hand raised him, and he stood up. 
 
 28 And, on his having entered into a house, his disci- 
 ples asked him apart, [Why is it] that we could not 
 cast it out? ^And he said to them, By nothing can 
 this kind go out, except by prayer. 
 
 30 And having come forth thence, they were passing 
 through Galilee, and he wished no one to know [it]. 
 81 For he taught his disciples and said to them, The 
 Son of man is being delivered up into men's hands, 
 and they will kill him ; and, having been killed, he 
 will rise up after three days. 32 But they were igno- 
 rant of [the import of] the declaration, and were 
 afraid to ask him. 
 
 83 And they came into Kapharnaum. And after he 
 was in the house he asked them, What were you dis- 
 puting on the way? 34 But they remained silent; for 
 they had debated with one another on the way, Who 
 
MARK IX. Ill 
 
 [is] greater [than the rest]? M And sitting down 
 he called the twelve, and says to them, If any one 
 wishes to be first, lie shall be last of all, and attendant 
 of all. 3 "And taking a young child he placed it in 
 the midst of them ; and folding it in his arms he said 
 to them, 37 Whoever should receive one of these 
 young children upon my name, receives me ; and 
 whoever may receive me, receives not me, but Him 
 who sent me. 
 
 Said John to him, Teacher, we saw some one 
 casting out demons in thy name, who does not follow 
 us ; and we forbade him, because he was not follow- 
 ing us. ^But Jesus said, Forbid him not; for there 
 is no one who shall do a mighty deed, upon my 
 name, and be able quickly to speak ill of me. 40 For 
 he who is not against us is for us. 41 For whoever 
 should give vou a cup of water to drink, in my name, 
 because vou belong to Christ, verily I say to you that 
 he would in no wise lose his reward. 4J And whoever 
 should cause to o fiend one of these little ones that 
 believe, well for him is it rather, if a mill-stone of the 
 largest size be put about his neck, and he have been 
 thrown into the sea. 45 xVnd if thy hand cause thee to 
 offend, cut it off: well is it that thou enter into life 
 maimed, [rather] than having both hands to go away 
 into hell, into the unquenchable lire. 4, And if thy 
 foot cause thee to offend, cut it off: well is it that thou 
 enter into life lame, [rather] than having both feet 
 to be cast into hell. 4T And if thy eye cause thee to 
 offend, pluck it out: well is it that thou enter having 
 only one ey< into the kingdom of God, [rather] than 
 having two eyes to be cast into hell, "where their 
 
112 MARK X. 
 
 worm dies not, and the fire is not quenched. 49 For 
 every one shall be salted with fire. 50 Salt [is] an ex- 
 cellent thing; but if the salt become saltless, with 
 what will you season it? Have salt in yourselves, and 
 cultivate peace with one another. 
 
 X. 1-31. 
 
 ! And thence having risen up he comes into the bor- 
 ders of Judaea, and beyond the Jordan ; and again 
 crowds proceed together to him, and, as he had been 
 wont, he again taught them. 2 And the Pharisees ap- 
 proaching asked him whether it is allowable for a 
 husband to put away a wife ; trying him. 3 But he 
 answering said to them, What did Moses command 
 you? 4 And they said, Moses gave permission to 
 write a certificate of divorce, and to put away. 6 But 
 Jesus said to them, In view of your hardness of heart 
 he wrote you this commandment. 6 But from [the] 
 commencement of creation He made them male and 
 female. 7 For this reason a man will leave his 
 
 FATHER AND HIS MOTHER, 8 AND THE TWO SHALL 
 
 become one flesh. So that they are no longer two, 
 but one flesh. 9 What therefore God joined together, 
 let a man not sunder. 10 And in the house the disci- 
 ples again asked him about this. n And he says to 
 them, Whoever should put away his wife, and marry 
 another, commits adultery on her; 12 and if she, hav- 
 ing put away her husband, marry another, she com- 
 mits adultery. 
 
 18 And they were bringing to him young children, 
 that he should touch them ; and the disciples rebuked 
 
MARK X. 113 
 
 those bringing [them]. 14 But Jesus seeing [it] was 
 much displeased, and said to them, Suffer the young 
 children to come to me ; forbid them not : for to such 
 belongs the kingdom of God. 15 Verily I say to you, 
 Whoever should not receive the kingdom of God as a 
 young child, should in no wise enter therein. 16 And, 
 having folded them in his arms, he fervently blesses 
 [them], placing his hands on them. 
 
 17 And on his proceeding forth into [the] road, one 
 running up and kneeling to him asked him, Good 
 Teacher, what should I do, that I may inherit eternal 
 life? 18 And Jesus said to him, Why callest thou me 
 good? None [is] good but One, God. 19 Thou know- 
 est the commandments, — Do not commit adul- 
 tery ; Do NOT MURDER | Do NOT STEAL ; Do NOT 
 TESTIFY FALSELY ; Do NOT DEFRAUD ; HONOR THY 
 
 father and thy mother. -°And he said to him, 
 Teacher, these all had I kept from my youth. 21 And 
 Jesus looking on him loved him, and said to him, One 
 thing is wanting in thee. Go, sell whatever thou hast, 
 and give to the poor, and thou shalt have treasure in 
 heaven; and come, follow me. "But he, becoming 
 sad at the saying, went away grieved ; for he was in 
 possession of great wealth. 
 
 ^And, looking about, Jesus says to his disciples, 
 With what difficulty shall those having riches enter 
 into the kingdom of God ! 24 And the disciples were 
 astounded at his words. And Jesus again answering 
 says to them, Children, how difficult it is to enter into 
 the kingdom of God! ^Easier is it that a camel go 
 through the eye of the needle, than that a rich man 
 enter into the kingdom of God. '-''And they were ex- 
 
 8 
 
114 MARK X. 
 
 ceedingly wonder-struck, saying to themselves, And 
 who can be saved? 27 Looking on them Jesus says, 
 With men [it is] impossible, but not with God ; for 
 all things [are] possible with God. 
 
 28 Peter began to say to him, Lo, we left every thing, 
 and have followed thee. 29 Said Jesus, Verily I say to 
 you, there is no one who left house, or brothers, or 
 sisters, or mother, or father, or children, or fields, for 
 my sake and for the sake of the Good News, 30 but 
 should receive a hundred fold more now in this [pres- 
 ent] time, houses and brothers and sisters and mothers 
 and children and fields, amid persecutions, and, in the 
 coming age, eternal life. 31 But many first shall be 
 last, and the last first. 
 
 X. 32— XL 11. 
 
 82 And they were on the road, going up to Jerusa- 
 lem, and Jesus was leading on before them, and they 
 continued astounded ; but some, following [on], were 
 in fear. And taking the twelve again along with 
 [him], he began to tell them the things about to befall 
 him, — 33 Behold, we are going up to Jerusalem, and 
 the Son of man will be delivered up to the chief 
 priests and the scribes, and they will condemn him to 
 death, and deliver him up to the Gentiles: 34 and they 
 will make sport of him, and spit on him, and scourge 
 him, and kill [him], and after three days he will 
 rise up. 
 
 35 And there go to him James and John, the sons of 
 Zebedee, saying to him, Teacher, we wish that what- 
 ever we might ask of thee thou wouldst do for us. 
 
MARK X. 115 
 
 86 And he said to them, What do you wish me to do 
 for you? 07 And they said to him, Grant us to sit, 
 one at thy right hand and one at thy left, in thy glory. 
 
 38 But Jesus said to them, You know not what you 
 ask. Can you drink the cup which I drink, or be bap- 
 tized with the baptism with which I am baptized? 
 
 39 And they said to him, We can. And Jesus said to 
 them, The cup which I drink you shall drink, and be 
 baptized with the baptism with which I am baptized ; 
 40 but to sit at my right hand, or at [my] left, is not 
 mine to grant, but [it will be granted to those] for 
 whom it has been made ready. 
 
 41 And on hearing [it] the ten began to be greatly 
 displeased at James and John. 4 -And calling them to 
 [him] Jesus says to them, You know that those reputed 
 to rule the Gentiles domineer over them, and their 
 great [men] exercise authority over them. 43 But not 
 so is it among you ; but whoever would become great 
 among you shall be your ministering attendant, 44 and 
 whoever would become first of you shall be servant of 
 all. 45 For the Son of man also did not come to be 
 ministered to, but to minister, and to give his life 
 a ransom for many. 
 
 46 And they come into Jericho. And as he and his 
 disciples, and quite a crowd, were going out from 
 Jericho, the son of Timaeus, Bartimaeus, a blind bog- 
 gar, was sitting by the way-side. 47 And having heard 
 that it was Jesus, the Nazarene, he began to civ out 
 and say. Son of David, Jesus, have mercy on me ! 
 4 And many rebuked him, that he should be silent; 
 but he cried out much [the] more. Son of David, have 
 mercy <m me! • And Jesus, stopping, said. Call him. 
 
116 MARK XL 
 
 And they call the blind man, saying to him, Be of 
 good cheer, rise! he calls thee! 50 And he, throwing 
 oft' his garment, leaped up and came to Jesus. 51 And 
 Jesus answering him said, What wilt thou [that] I 
 should do for thee? And the blind man said to him, 
 Rabbuni, that I should recover sight! 52 And Jesus 
 said to him, Go ; thy faith has restored thee. And 
 he immediately recovered sight, and followed him on 
 the way. 
 
 XL *And when they draw near to Jerusalem, 
 even to Bethany, at the Mount of Olives, he sends 
 away two of his disciples, 2 and says to them, Go into 
 the village that is opposite you, and immediately on 
 entering into it you will find a colt tied, on which 
 no man has yet sat. Untie him and bring [him]. 
 3 And if any one say to you, Why are you doing 
 this? — say, The Master has need of him, and imme- 
 diately sends him back again hither. 4 And they went 
 away, and found the colt tied at the door outside upon 
 the street, and they untie him. 5 And some of those 
 who stood there said to them, What are you doing, 
 untying the colt? 6 And they told them as Jesus said ; 
 and they gave them leave. 
 
 7 And they bring the colt to Jesus, and throw on him 
 their garments, and he sat on him. 8 And many 
 spread their garments in the path, and others green 
 boughs, having cut [them] out of the fields. 9 And 
 they that led on before, and they that followed, con- 
 tinued to shout, Hosanna ! Blessed, he that comes in 
 the name of the Lord! 10 Blessed, the coming king- 
 dom of our father David ! Hosanna in the highest ! 
 
 11 And he entered into Jerusalem, into the temple ; 
 
MARK XI. 117 
 
 and, having surveyed every thing, the hour being al- 
 ready late, he went out to Bethany with the twelve. 
 
 XI. 12— XII. 44. 
 
 12 And on the morrow, after they came out from 
 Bethany, he was hungry. 13 And seeing a fig-tree at a 
 distance, having leaves, he came if haply he shall find 
 any thing on it ; and on coming up to it he found 
 nothing but leaves : for it was not the time for figs. 
 14 And answering he said to it, Never more may any 
 one eat fruit of thee ! And his disciples heard. 
 
 18 And they come into Jerusalem. And, entering 
 into the temple, he began to drive out those selling 
 and those buying in the temple, and overturned the 
 tables of the brokers and the seats of those selling the 
 doves, 16 and suffered no one to carry [any] article 
 through the temple ; 17 and he taught and said to them, 
 Stands it not written, 
 
 My house shall be called a house of prayer for all the nations; 
 But you have made it a den of robbers? 
 
 18 And the chief priests and the scribes heard, and 
 sought how to destroy him. For they were in fear of 
 him ; for the whole populace were struck with aston- 
 ishment at his teaching. 19 And when it came to be 
 evening, he went forth out of the city. 
 
 20 And as they proceeded along, in the morning, they 
 saw the fig-tree withered from [the] roots. "^And 
 Peter recollecting says to him, Rabbi, see ! the fig-tree 
 which thou didst curse has withered away. "And 
 
118 MARK XII. 
 
 Jesus answering says to them, Have faith toward God. 
 23 Verily I say to you, Whoever should tell this mount, 
 Be lifted up and cast into the sea, and not doubt in his 
 heart, but believe that what he speaks is coming to 
 pass, he shall have it. 24 On this account I say to you, 
 all things whatever you pray for and ask, believe that 
 you received, and you shall have them. 25 And, when 
 you stand praying, forgive, whatever you have against 
 any one ; that also your Father who is in heaven may 
 forgive you your often ses. 
 
 27 And they come again into Jerusalem. And as he 
 was walking in the temple, there come to him the 
 chief priests and the scribes and the elders, 28 and they 
 said to him, By what sort of authority doest thou 
 these things? Or who gave thee this authority to 
 do these things? 29 But Jesus said to them, I will ask 
 you one word, and, should you answer me, I also will 
 tell you by what sort of authority I do these things. 
 30 John's baptism — of heaven was [it], or of men? 
 Answer me. 31 And they reasoned among themselves, 
 saying, If we should say, Of heaven, he will say, 
 Why then did you not believe him ? 32 But should we 
 say, Of men? (They feared the people ; for all really 
 held John to be a prophet.) 33 And answering Jesus 
 they say, We do not know. And Jesus says to them, 
 Neither do I tell you by what sort of authority I do 
 these things. 
 
 XII. 1 And he began to speak to them in parables. 
 A man planted a vineyard, and put a hedge round [it], 
 and dug an under-vat, and built a watch-tower, and 
 let it to husbandmen, and went abroad. 2 And at the 
 
MARK XII. U9 
 
 [proper] time he sent to the husbandmen a servant, 
 to receive from the husbandmen of the fruits of 
 the vineyard : 'and, taking him, they beat and sent 
 
 [him] away empty. *And he again sent to them 
 another servant ; and that [one] they wounded in the 
 lnad. and treated shamefully. 5 He sent also another; 
 and that [one] they killed: also many others — they 
 beating some [of them], and killing others. 6 He had 
 still one beloved son : he sent him last to them, say- 
 ing, They will respect my son. 7 But those husband- 
 men said among themselves, This is the heir: come, 
 let us kill him, and the inheritance will be ours. 8 And 
 taking they killed him, and cast him forth out of the 
 vineyard. ,J What will the owner of the vineyard do? 
 He will come and destroy the husbandmen, and give 
 the vineyard to others. 10 Had you not even read this 
 Scripture, — 
 
 [The] stone which the builders rejected — 
 This came to be for head of the corner ; 
 11 From [the] Lord this [headstone] arose, 
 And i^ wonderful in our eyes? 
 
 •-And they \\ < r< • seeking t<> apprehend him. and they 
 feared the populace; for they knew that t<> them 
 he spoke the parable. And leaving him they went 
 
 away. 
 
 And they send to him some of the Pharisees, and 
 of the Herodians, to catch him by a word. M And 
 having come they say to him. Teacher, we know that 
 thou an true, and thou carest for no one; for thou 
 lookest not to men's personal appearance, but oi a 
 truth teachesl tin- waj of God. I- it allowable to give 
 
120 MARK XII. 
 
 tribute to Caesar, or not? Should we give, or not 
 give? 15 But he perceiving their hypocrisy said to 
 them, Why do you try me? Bring me a denarius 
 to look at. 16 And they brought [one]. And he says to 
 them, Whose [is] this image, and the inscription? 
 And they said to him, Caesar's. 17 And Jesus said to 
 them, What are Caesar's render to Caesar, and what 
 are God's to God. And they wondered intensely 
 at him. 
 
 18 And there come to him Sadducees, who deny that 
 there is a resurrection ; and they asked him saying, 
 19 Teacher, Moses wrote us, if any one's brother die, 
 and leave a wife behind, but not leave a child, that 
 his brother take the wife, and raise up offspring from 
 [her] to his brother. 20 There were seven brothers; 
 and the first took a wife, and dying left no offspring. 
 21 And the second took her, and died, leaving no off- 
 spring behind ; and the third likewise : 22 and the seven 
 left no offspring. Last of all the wife also died. 23 In 
 the resurrection, when they should rise up, of which 
 of them will she be wife? For the seven had her as 
 wife. 24 Said Jesus to them, Do you not on this account 
 err, not knowing the Scriptures, neither the power of 
 God? 25 For whenever they should rise up from the 
 dead, they neither marry, nor are given in marriage, 
 but are as angels in heaven. 26 But concerning the 
 dead, that they rise, had you not read in the Book of 
 Moses, [in the passage] at The Bush, how God told 
 him saying, I am the God of Abraham and the God of 
 Isaac and the God of Jacob? 27 He is not the God 
 of dead [men], but of living. You greatly err. 
 
 ^And one of the scribes, having heard them ques- 
 
MARK XII. 121 
 
 Honing together, perceiving that he had answered 
 them well, approached and asked him, What kind of 
 commandment is first, before every tiling? M Jesus 
 answered, First is, — Hear, Israel! [The] Lord, 
 our God, is one Lord; 30 and thou shalt love 
 [the] Lord, thy God, out of thy whole heart, 
 and out of thy whole soul, and out of thy 
 whole mind, and out of thy whole strength. 
 31 A second [is] this, — Thou shalt love thy neigh- 
 bor AS thyself. Another commandment greater than 
 these there is not. 3 ' 2 And said the scribe to him, Well, 
 Teacher, thou saidst of a truth, that He is One; and 
 there is none other besides Him. ^And to love Him 
 out of the whole heart, and out of the whole under- 
 standing, and out of the whole strength, and to love 
 the neighbor as one's self, is a great deal more than all 
 the whole burnt-offerings and the sacrifices. "And 
 Jesus, perceiving that he had answered intelligent lv, 
 said to him, Not far art thou from the kingdom of 
 God. And no one ventured to interrogate him any 
 more. 
 
 35 And Jesus answering said, while teaching in the 
 temple. How say the scribes that the Christ is son of 
 David? 3,; David himself said in the Holy Spirit, 
 
 Said [the] Lord to my Lord, 
 
 Sit at my right hand, 
 
 Until I put thy enemies as a footstool for thy feet. 
 
 "David himself calls him Lord, and whence is he his 
 son? And tin- large crowd heard him gladly. 
 "And in his teaching In- said. Beware of the >nibes, 
 
122 MARK XIII. 
 
 who are fond of walking in long robes, and of saluta- 
 tions in the market-places, 39 and first seats in the syna- 
 gogues, and first reclining places at the suppers ; 40 the 
 devourers of the homes of widows, and for a pretence 
 making long prayers : — these will receive a great 
 deal more severe judgment. 
 
 41 And sitting opposite the [temple] treasury, he 
 viewed how the crowd was casting copper [coin] into 
 the treasury ; and many rich [men] cast many [pieces] ; 
 42 and one poor widow came and cast two mites, which 
 is half a farthing. 43 And calling to [him] his disci- 
 ples, he said to them, Verily I tell you, that this poor 
 widow has cast more than all those casting into the 
 treasury. 44 For they all cast from their surplus ; but 
 she out of her need cast all that she had, her whole 
 living. 
 
 XIII. 
 
 ! And as he was proceeding out of the temple, says 
 one of his disciples to him, Teacher, look ! what 
 stones, and what buildings! 2 And Jesus said to him, 
 Seest thou these large buildings? There would not 
 be left a stone on a stone, which would not be thrown 
 down. 
 
 3 And as he sat on the Mount of Olives, opposite the 
 temple, Peter and James and John and Andrew in- 
 quired of him apart, 4 Tell us, when will these things 
 be ? and what the sign when these things w T ould all be 
 about to be closed? 5 And Jesus began to say to them, 
 See that no one mislead you. 6 Many will come, on 
 [the ground of] my name, saying, I am [he], and 
 
MARK XIII. 123 
 
 mislead many. 7 But when yon should hear of wars 
 and rumors of wars, be not disturbed. Take place 
 they must, but not yet [is] the end. 8 For nation will 
 rise against nation, and kingdom against kingdom ; 
 there will be earthquakes in various places, there will 
 be famines. 9 A beginning of pangs [are] these ! 
 
 But look yon to yourselves. They will deliver yon 
 up to council-sessions, and yon will be beaten in syna- 
 gogues, and stand before governors and kings for my 
 sake, for a testimony to them. 10 And unto all the 
 nations must first be proclaimed the Good Xews. 
 11 And whenever they lead yon, delivering [yon] up, 
 be not anxious beforehand what yon should speak ; 
 but whatever should be given you in that hour, this 
 speak-: for not you are the speakers, but the Iloly 
 Spirit. 1: And brother will deliver up brother to death, 
 and father child ; and children will rise up against 
 parents, and cause them to be put to death. 1; And 
 you will be hated by all on account of mv name ; but 
 he that has endured to [the] end, this [same] shall be 
 saved. 
 
 14 But whenever vou should see the desolating abom- 
 ination standing where it ought not, — let him that 
 reads understand. — then let those in Judaea flee unto 
 the mountains. ^And let him that is on the house- 
 top not go down nor enter to carry away any thing 
 out of his house. w And let him that is in the tield 
 DOt turn back to cany away his garment. 17 And 
 woe to those with child, and those with infants at the 
 ist. in those days '. ' But pray that it may not occur 
 in winter. ''For those days will be a distress, such as 
 has not taken place from [the] beginning of [the] 
 
Y 
 
 124 MARK XIII. 
 
 creation, which God created, until now, and would in 
 no wise occur [again]. 20 And unless [the] Lord 
 had shortened the days, there would nobody be saved. 
 But on account of the chosen, whom He chose, He had 
 shortened the days. 
 
 21 And if any one at that time say to you, See ! here 
 [is] the Christ; See! there [he is], believe [it] not. 
 22 And there will rise false Christs, and false prophets, 
 and they will perform signs and wonders for the pur- 
 pose of seducing, if possible, the chosen. 23 But take 
 you heed ! I have told you all things beforehand. 
 
 24 But in those days, after that distress, the sun will 
 be darkened, and the moon not give her light; 25 and 
 the stars will be falling out of the sky, and the hosts 
 that are in the skies be shaken. 26 And then they will 
 see the Son of man coming in clouds, with great 
 power and glory. 27 And he w 7 ill then send the angels, 
 and bring together the chosen out of the four [quar- 
 ters of the] winds, from [the] utmost end of the earth 
 to [the] utmost end of heaven. 
 
 28 Now learn the parable from the fig-tree. When- 
 ever its branch should already have become tender, 
 and put forth the leaves, you know that the summer is 
 near. 29 So also you, whenever you see these things 
 taking place, know that it is near, at [the] doors. 
 30 Verily I say to you, that this generation should not 
 pass away, until these things shall all have taken 
 place. 31 Heaven and earth shall pass away, but my 
 words shall in no wise pass away. 
 
 32 But concerning that day or hour, no one knows, 
 neither the angels in heaven, nor the Son, but the 
 Father. 33 Take heed, be vigilant; for you know not 
 
MARK XIV. 125 
 
 when the time is. M [It is] as though a man abroad, 
 having left his house, and given to his servants the 
 authority, to each one his work, had also commanded 
 the porter to watch. * Watch therefore ; for you know 
 not when the master of the house is coming, whether 
 at evening, or midnight, or cock-crowing, or in the 
 morning: 3C lest coming suddenly he find you sleeping. 
 87 And what I say to you, I say to all, Watch ! 
 
 XIV. 
 
 *Now the Passover, and the feast of Unleavened 
 Bread, was after two days, and the chief priests and 
 the scribes were seeking how, with stratagem, to ap- 
 prehend and kill him. -For they said, Not at the feast, 
 lest there shall be a tumult of the people. 
 
 3 And he being in Bethany, at the house of Simon, 
 the leper, as he was reclining at table there came a 
 woman having an alabaster-vase of genuine, costly 
 nard-ointment : breaking the vase, she poured [the 
 nard] down his head. *And some were much dis- 
 pleased among themselves. To what purpose [say 
 they] lias occurred this waste of the ointment? 'For 
 this ointment could have been sold for above three 
 hundred denarii, and given to the poor. And they pro- 
 ceeded to expostulate with her. "But Jesus said, Let 
 her alone. Why do you cause her trouble? She per- 
 formed a noble act on me. 7 For always have you 
 the poor with yourselves, and whenever you will 
 you ran benefit them ; but me you have not always. 
 'What >\u- had [in her power], she did. She antici- 
 
126 MARK XIV. 
 
 pated anointing my body for the burial. 9 And verily 
 I say to you, wherever the Good News should be pro- 
 claimed in the whole world, what also this [woman] 
 did shall be told for a memorial of her. 
 
 10 And Judas Iscariot, who [was] one of the twelve, 
 went away to the chief priests, that he might deliver 
 him up to them. n And they on hearing [him] were 
 glad, and promised to give him money. And he was 
 seeking how he might opportunely deliver him up. 
 
 12 And on the first day of the Unleavened Bread, 
 when they slaughtered the paschal lamb, his disci- 
 ples say to him, Where wilt thou [that] we go and 
 make ready for thee to eat the passover? 13 And he 
 sends away two of his disciples, and says to them, Go 
 into the city, and there will meet you a man carrying 
 ajar of water; follow him: 14 and, wherever he enter, 
 say to the master of the house, The Teacher says, 
 Where is my lodging-place, in which I may eat the 
 passover with my disciples? 15 And he himself will 
 show you a large, furnished upper-room ready: and 
 there make you ready for us. 16 And the disciples went 
 out and came into the city, and found as he had told 
 them ; and they made ready the passover. 
 
 17 And at evening he comes with the twelve. 18 And 
 as they were reclining at table and eating, Jesus said, 
 Verily I say to you, that one of you will deliver me 
 U p — he who [is] eating with me. 19 They began 
 to be grieved, and to say to him, one by one, Is it I? 
 20 But he said to them, [It is] one of the twelve — he 
 who is dipping with me into the dish. 21 Because the 
 Son of man goes, as it stands written concerning him : 
 
MARK XIV. L27 
 
 but woe to that man through whom the Son of man is 
 delivered up! Well for him, if that man had not been 
 born ! 
 
 -And while they were eating, having taken a loaf 
 he invoked a blessing, and broke and gave to them, 
 and said. Take; this is my body. - 3 And taking a 
 cup he offered thanks and gave to them, and they ail 
 drank of it. M And he said to them, This is my cove- 
 nant-blood, which is poured out in behalf of many. 
 "Verily I say to you, that no more do I drink at all of 
 the product of the vine, until that day when I drink it 
 new in the kingdom of God. 
 
 26 And having sung, they came out to the Mount of 
 Olives. '-"And says Jesus to them, You will all take 
 offense : because it stands written, 
 
 I will smite the shepherd, 
 
 And the sheep will be scattered abroad. 
 
 28 But after I have risen. I will go before you into 
 Galilee. M And Peter said to him. If even all shall 
 take offense, at least not I. 30 And says Jesus to him, 
 Verily I say to thee, that thou to-day, this very night, 
 before a cock has twice crowed, wilt thrice deny me. 
 31 But he continued speaking with excessive vehe- 
 mence, If I must die with thee, I will not at all deny 
 thee. And in the same manner also all spoke. 
 
 88 And they come to a spot, whose name [is] Geths - 
 mane ; and he says to his disciples, Sit here, until I 
 pray. :;:; And he takes along with him Peter and James 
 and John, and began to be quite startled and full of 
 disquiet; "and he says to them. My soul is very 
 rowful, to the point of death. Stay here and watch. 
 
128 MARK XIV. 
 
 35 And going forward a little, he fell upon the ground, 
 and prayed that, if it is possible, the hour should pass 
 away from him; 38 and he said, Abba, Father! all 
 things [are] possible to thee : bear hence this cup 
 from me ! But not what I will, but what Thou [wilt]. 
 37 And he comes and finds them asleep, and says to 
 Peter, — Simon, art thou asleep? Hadst thou not 
 strength to watch one hour? 38 Watch and pray, that 
 you come not into trial ! The spirit [is] eager, but the 
 flesh weak. 39 And again going away, he prayed, say- 
 ing the same word. 40 And returning he found them 
 asleep again ; for their eyes were weighed down, and 
 they knew not what to answer him. 41 And he comes 
 the third time, and says to them, Sleep on, and take 
 your rest : it suffices : the hour had come : lo, the Son 
 of man is delivered up into the hands of the sinners. 
 42 Rise, let us be going. Behold, he that delivers me 
 up is just at hand. 
 
 43 And immediately, while he was yet speaking, 
 Judas Iscariot, one of the twelve, presents himself, 
 and with him a crowd, with swords and bludgeons, 
 from the chief priests and the scribes and elders. 
 44 Now his betrayer had given them a concerted signal, 
 saying, Whom I shall chance to kiss, he it is ; appre- 
 hend him, and lead [him] away securely. 45 And 
 having come, immediately approaching him he says, 
 Rabbi ! and fondly kissed him. 46 And they thrust 
 their hands on him and apprehended him. 47 But a 
 certain one of those standing by, drawing his sword, 
 smote the servant of the high priest and took off his 
 ear. 48 And Jesus answering said to them, Came you 
 out as upon a robber, with swords and bludgeons, to 
 
MARK XIV. 129 
 
 arrest me? 49 Daily I was with you in the temple, 
 teaching, and you did not apprehend me. But [it is] 
 that the Scriptures should be fulfilled. 50 And leaving 
 him they all lied. 
 
 51 And a certain one, a young man, was accompany- 
 ing him, having thrown a linen cloth round himself 
 over [his] nakedness; and they apprehend him : 5 -'but 
 leaving the linen cloth behind, he fled naked. 
 
 53 And they led away Jesus to the high-priest, and all 
 the chief priests and the elders and the scribes assem- 
 ble. 54 And Peter at a distance followed him as far as 
 within into the court of the high-priest, and was sit- 
 ting with the police officers, and warming himself 
 at the blaze. 
 
 66 And the chief priests and the whole Sanhedrim 
 were seeking testimony against Jesus, for the pur; 
 of putting him to death, and they found none. 56 For 
 many testified falsely against him, and the testimony 
 was not alike. 57 And some rising up testified falsely 
 against him, saying, 5S We heard him asserting. I will 
 demolish this Sanctuary that was made with hands, 
 and in the course of three days will build another not 
 made with hands. re And not even so was their testi- 
 mony alike. 60 And the high- priest, rising up into 
 [the] midst, asked Jesus, saying. Answerest thou 
 nothing to what these testify against thee? n But he 
 continued silent, and answered nothing. Again the 
 high -priest asked him, and says to him, Art thou 
 tin- Christ, the Son of the Adored? " J An«l J< - - 
 said, I am [he] ; and you shall see the Son of man sit- 
 ting at the right hand of power, and coming amid the 
 clouds of the sky. '"'And the high-priest, rending his 
 
 9 
 
130 MARK XV. 
 
 robes, says, Why have we further need of witnesses? 
 64 You heard the blasphemy. What is your opinion? 
 And they all condemned him to be liable to [sentence 
 of] death. 
 
 65 And some began to spit on him, and blindfold 
 him, and buffet him, and to say to him, Prophesy. 
 And the police officers, with slaps on the face, took 
 him [in charge]. 
 
 6G And Peter being down below in the court, one of 
 the servant girls of the high-priest comes, 67 and, see- 
 ing Peter warming himself, after looking at him says, 
 Thou also wast with the Nazarene, Jesus. 68 But he 
 denied, saying, I neither know [him], nor understand 
 what thou sayest. And he went forth out into the 
 vestibule, and a cock crowed. 69 And the servant girl 
 seeing him, began again to say to those standing by, 
 This is [one] of them. But he again denied. 70 And 
 again after a little [while] those standing by said to 
 Peter, Truly thou art [one] of them ; for thou art also 
 a Galilean. 71 But he began to utter imprecations on 
 himself, and to swear, I do not know this man of 
 whom you speak. 72 And immediately a cock crowed 
 a second time. And Peter recollected the word, how 
 Jesus said to him, Before a cock has crowed twice, 
 thou wilt deny me thrice. And casting [thought] 
 thereon, he wept. 
 
 XV.— XVI. 8. 
 
 *And immediately in the morning, the chief priests, 
 with the elders and the scribes, even the whole San- 
 hedrim, having matured their deliberations, bound 
 
MARK XV. L31 
 
 Jesus, and bore away and delivered [him] up to 
 Pilate. 2 And Pilate asked him, Art thou the king 
 of the Jews? And he answering says to him, Thou 
 savest [it]. 3 And the chief priests accused him of 
 many things. 4 And Pilate again asked him, Answer- 
 est thou nothing? See, of how many things they 
 accuse thee ! 5 But Jesus made no further answer to 
 any thing, so that Pilate wondered. 
 
 c Xow at the feast he usually released to them one 
 prisoner, for whom they interceded. 7 And there was 
 bound with the insurgents, who had committed mur- 
 der in the insurrection, the [so] called Barabbas. 
 8 And the crowd, going up, began to ask [him to do] 
 as he was accustomed to do for them. 9 And Pilate 
 answered them, saying, Do you wish [that] I should 
 release to you the kins: of the Tews? 10 For he knew 
 that through jealousy the chief priests delivered him 
 up. "But the chief priests incited the crowd [to de- 
 mand] that he should in preference release Barabbas 
 to them. 12 But Pilate again answering said to them, 
 What therefore do you wish [that] I should do with 
 [him] whom you call the king of the Jews? 13 And 
 thev again shouted, Crucify him ! "And Pilate said to 
 them, For what evil did he? But they shouted ex- 
 cessively, Crucify him ! 15 And Pilate, being disposed 
 to do what was satisfactory to the crowd, released to 
 them Barabbas, and delivered up Jesus, after scourging 
 [him], to be crucified. 
 
 16 And the soldiers led him away within the court, 
 which is [the] Prsetorium, and they call together the 
 whole cohort. "And they clothe him in a purple robe, 
 and braiding a thorn-crown put [it] round his brow, 
 
132 MARK XV. 
 
 18 and began to salute him, All hail, king of the Jews ! 
 19 And they repeatedly struck on his head with a 
 reed, and spit on him, and bending the knees wor- 
 shipped him. 20 And, when they had made sport of 
 him, they stripped off from him the purple robe, 
 and put on him his own garments. 
 
 And they lead him out to crucify [him]. 21 And they 
 press into service a certain Simon of Cyrene, passing 
 on his way, coming from [the] country, — the father 
 of Alexander and Rufus, — to carry his cross. 22 And 
 they bring him to the Golgotha - place, which inter- 
 preted is, Skull-place. ^And they gave him myrrhed 
 wine, but he took not. 24 And they crucify him, 
 and distribute his garments, casting lots for them, [to 
 see] who should take what. 25 Now it was [the] third 
 hour when they crucified him. 26 And the title of his 
 accusation was inscribed, THE KING OF THE 
 JEWS. 
 
 27 And with him they crucify two robbers, one on 
 [his] right hand and one on his left. ^And the pass- 
 ers-by railed at him, shaking their heads, and saying, 
 Ah, the demolisher of the Sanctuary and [its] builder 
 in three days! 30 save thyself, by coming down from 
 the cross. 31 In like manner also the chief priests, 
 making sport one with another, along with the scribes, 
 said, Others he saved, himself he cannot save: 32 let 
 the Christ, the king of Israel, come down now from 
 the cross, that we may see and believe. And those 
 crucified together with him taunted him. 
 
 83 And at the sixth hour there came on a darkness 
 over the whole land until [the] ninth hour. 34 And on 
 the ninth hour, Jesus exclaimed with loud voice, Eloi, 
 
MARK XV. 133 
 
 Eloi, lema sabachthani ! which interpreted is. Mv 
 God! my God! why didst thou forsake me? K And 
 some of the by-standers, on hearing [it] said, See, 
 he is calling for Elijah! "And some one, having 
 run and rilled a sponge with sour wine, put it about a 
 reed and was giving him to drink, saying, Hold ! let 
 us see whether Elijah comes to take him down. ,77 And 
 Jesus, uttering a loud cry, expired. 38 And the vail 
 of the Sanctuary was rent in two, from top to bottom. 
 39 And the centurion, who stood by in front of him, 
 perceiving that he so expired, said, Truly this man 
 was [the] Son of God. 
 
 40 And there were also women looking on from a 
 distance, among whom [were] both Mary the Magda- 
 lene, and Mary the mother of James the Little and of 
 Joses, and Salome, — 41 who, when he was in Galilee, 
 followed him and ministered to him, — and main- 
 others, who went up with him to Jerusalem. 
 
 4 And evening having already arrived, since it was 
 Preparation[-day], which is [day] before Sabbath, 
 43 Joseph, who was from Arimathea, having come, — 
 a distinguished councillor, who himself also was ex- 
 pecting the kingdom of God, — entered boldly to 
 Pilate, and asked for the body of Jesus. ""But Pilate 
 wondered whether he was already dead ; and, calling 
 to [him] the centurion, he inquired of him whether 
 he had been long dead. 45 And on ascertaining from 
 the centurion, he presented the corpse to Joseph. 
 46 And, having bought linen, he took him down and 
 wrapped [him] in the linen, and deposited him in a 
 tomb which had been hewn out of a rock, and rolled 
 a stone to the entrance of the tomb. 47 And Mary the 
 
134 MARK XVI. 
 
 Magdalene, and Mary the [mother] of Joses, beheld 
 where he was laid. 
 
 XVI. *And the Sabbath having passed, Mary 
 the Magdalene, and Mary the [mother] of James, 
 and Salome, bought aromatics in order to go and 
 anoint him. 2 And very early on the first [day] of the 
 week, they come to the tomb, the sun having [just] 
 risen. 3 And they were saying among themselves, 
 Who will roll back for us the stone out of the entrance 
 of the tomb? 4 And looking up, they behold that the 
 stone has been rolled back ; for it was very large. 
 5 And entering into the tomb, they perceived a young 
 man sitting on the right side, having a white robe 
 thrown around him, and they were quite startled. 
 6 But he says to them, Be not startled. You seek Jesus, 
 the Nazarene, who was crucified. He had risen, he is 
 not here. See, the place where they laid him ! 7 But 
 go, tell his disciples, and [particularly] Peter, that he 
 goes before you into Galilee. There you will see him, 
 as he told you. 8 And having come out they fled from 
 the tomb ; for trembling and excitement had posses- 
 sion of them : and to no one said they any thing ; for 
 they were afraid. 
 
 [SUPPLEMENT. 
 
 XVI. 9^20. 
 
 9 And having arisen early on the first day of the 
 week, he appeared first to Mary the Magdalene, from 
 
MARK XVI. 135 
 
 ■whom he had cast out seven demons. 10 She went and 
 carried the news to those who had been with him, as 
 they were mourning and weeping. 11 And they, on 
 hearing that he was alive, and had been seen by her, 
 disbelieved. 
 
 u And after these events he was manifested in a 
 different form to two of them, as they were walking, 
 going into [the] country. 13 And those departing car- 
 ried the news to the rest : nor even those did they 
 believe. 
 
 14 Afterwards he was manifested to the eleven them- 
 selves, as they were reclining at table ; and he re- 
 proved their disbelief and stubbornness, because they 
 believed not those who had seen him risen. lj And he 
 said to them, Go into all the world, and proclaim the 
 Good News to the whole creation. 16 He who believed 
 and was baptized will be saved ; but he who disbe- 
 lieved will be condemned. 17 And these signs shall 
 • mpany those having believed : in my name they 
 shall cast out demons ; shall speak with new tongues ; 
 18 shall take up serpents, and should they drink any 
 thing deadly it should not at all harm them ; shall lay 
 hands on invalids, and they shall be well. 
 
 19 The Lord therefore, after he spoke to them, was 
 received up into heaven, and he sat at the right hand 
 of God. L, °But they on their part went forth and 
 preached everywhere, the Lord co- working, and 
 confirming the word through the accompanying signs.] 
 
ACCORDING TO LUKE. 
 
 I., II. 
 
 1 Since many had undertaken to draw up a narra- 
 tive of the facts fully assured among us, 2 as those 
 handed [them] down to us, who from [the] beginning 
 became eyewitnesses, and assistants of the word, 3 I 
 also determined, having traced every thing accurately 
 from the very first, to write to thee in a consecutive 
 manner, most excellent Theophilus, 4 that thou might- 
 est fully know the ground of certainty in relation to 
 the accounts of which thou wast informed. 
 
 6 There was in the days of Herod, king of Judaea, a 
 certain priest Zachariah by name, of [the] daily course 
 of Abijah ; and he had a wife from among the daugh- 
 ters of Aaron, and her name [was] Elizabeth. 6 And 
 they were both righteous before God, walking in all 
 the commandments and statutes of the Lord blame- 
 less. 7 And they had no child, inasmuch as Elizabeth 
 was barren ; and they both were advanced in years. 
 
 8 And it came to pass, when he performed the 
 office of priest in the order of his daily course before 
 God, 9 [that] according to the custom of the priesthood 
 
LUKE I. 137 
 
 he had it assigned him by lot to burn incense, entering 
 into the Sanctuary of the Lord. 10 And the whole 
 multitude of the people were praying outside, at the 
 hour of incense. 11 And there appeared to him an 
 angel of [the] Lord, standing at the right of the altar 
 of incense. 1J And Zachariah was agitated on seeing 
 [him], and fear fell on him. 13 But said the angel 
 to him, 
 
 Fear not. Zachariah ; 
 
 Because thy prayer had been heard, 
 
 And thy wife Elizabeth shall bear a son to thee, 
 
 And thou shalt call his name John : 
 14 And there shall be joy to thee and gladness, 
 
 And many shall rejoice at his birth. 
 15 For he shall be great in the sight of [the] Lord, 
 
 And wine and strong liquor he should not drink; 
 
 And he shall be filled with [the] Holy Spirit 
 
 Onward from his mother's womb ; 
 16 And many of the sons of Israel 
 
 Shall he turn to [the] Lord, their God. 
 17 And himself shall proceed before Him, 
 
 In [the] spirit and power of Elijah, 
 
 To turn fathers' hearts to children, 
 
 And [cause the] disobedient [to walk] in [the] wisdom of 
 [the] righteous, 
 
 To make ready for [the] Lord a people prepared. 
 
 18 And said Zachariah to the angel, By what shall I 
 know this? For I am an old man, and my wife is 
 advanced in years. 19 And the angel answering said 
 to him, I am Gabriel, wiio stand in the presence of 
 God ; and I was sent to speak to thee, and to announce 
 to thee these glad tidings. "And lo, thou shalt he 
 silent and unable to speak, until the day in which 
 
138 LUKE I. 
 
 these things come to pass, in return for not having be- 
 lieved my words, which will be fulfilled against their 
 [appointed] time. 21 And the people were expect- 
 ing Zachariah, and wondering at his delay in the 
 Sanctuary. 22 And on coming out he was unable to 
 speak to them, and they discovered that he had seen 
 a vision in the Sanctuary ; and he himself made signs 
 to them, and continued dumb. ^And it came to pass, 
 when the days of his service were completed, [that] 
 he departed to his home. 
 
 24 And after these days Elizabeth his wife conceived, 
 and kept herself secluded five months, saying, 25 Thus 
 has [the] Lord dealt with me, in days in which he 
 looked on [me], to take away my reproach among 
 men. 
 
 26 And in the sixth month the angel Gabriel was sent 
 from God to a city of Galilee, the name of which was 
 Nazareth, 27 to a virgin betrothed to a man whose name 
 was Joseph, of the house of David ; and the virgin's 
 name was Mary. 28 And entering to her the angel 
 said, Hail, highly favored ! The Lord [is] with thee. 
 29 But she was greatly agitated at the address, and was 
 considering what kind of a salutation this was. 30 And 
 said the angel to her, 
 
 Fear not, Mary ! 
 
 For thou didst find favor with God. 
 31 And lo, thou shalt conceive and bear a son, 
 
 And call his name Jesus. 
 82 This [same] will be great, and be called Son of [the] Most 
 High, 
 And [the] Lord God will give to him the throne of David 
 his father, 
 
LUKE I. 139 
 
 83 And he shall reign over the house of Jacob forever, 
 And of his kingdom there shall be no end. 
 
 84 And said Mary to the angel, How shall this be, since 
 I know not a husband? 35 And the angel answering 
 said to her, 
 
 [The] Holy Spirit will come upon thee, 
 
 And the power of [the] Most High overshadow thee : 
 
 Wherefore also the Holy [one] born 
 
 Shall be called [the] Son of God. 
 36 And lo, Elizabeth thy kinswoman, 
 
 Herself also having conceived a son in her old age! 
 
 And this is the sixth [month] to her, 
 
 The barren [so] called. 
 ^Because no word from God will be impossible. 
 
 88 And said Mary, Lo, the handmaid of [the] Lord! 
 Let it befall me according to thy word ! And the angel 
 departed from her. 
 
 89 And Mary rising up in these days went into the 
 hill-country with haste, into a city of Judah, 40 and 
 entered into the house of Zachariah, and sainted 
 Elizabeth. 41 And it came to pass, as Elizabeth heard 
 the salutation of Mary, [that] the babe leaped in her 
 womb. And Elizabeth was filled with [the] Holy 
 Spirit, 4 -and she lifted up her voice with a loud shout, 
 and said, 
 
 Blessed, thou among women ; 
 
 And blessed the fruit of thy womb ! 
 41 And whence to me is this. 
 
 That the mother of my Lord should come to me? 
 44 For lo. as the voice of thy salutation came into my cars, 
 
 The babe in my womb leaped with gladness. 
 
140 LUKE I. 
 
 45 And happy, she who believed that there will be a fulfilment 
 To the things spoken to her from [the] Lord. 
 
 40 
 
 And said Mary, 
 
 My soul magnifies the Lord ; 
 
 47 And my spirit exulted in God, my Savior, 
 
 48 Because He looked on the low estate of his handmaid. 
 For lo, henceforth all the generations will call me happy, 
 
 49 Because the Mighty [one] did great things for me. 
 And holy [is] his name; 
 
 50 And his mercy [is] for generations and generations 
 To those who fear Him. 
 
 51 He exerted strength with his arm, 
 
 He dispersed [the] arrogant in their heart's conceit; 
 
 52 He cast down potentates from thrones, 
 And exalted [the] low; 
 
 53 [The] hungry He replenished with good things, 
 And [the] rich He sent away empty. 
 
 64 He succored Israel his servant, 
 To remember, 55 even as he spoke to our fathers, 
 [His] mercy to Abraham and to his offspring forever. 
 
 56 And Mary tarried with her about three months, 
 and returned to her home. 
 
 57 Now to Elizabeth was completed the time for her 
 delivery, and she bore a son. 68 And her neighbors 
 and kindred heard that [the] Lord had magnified his 
 mercy in her behalf, and they rejoiced with her. 59 And 
 it came to pass on the eighth day, [that] they came to 
 circumcise the young child ; and they proceeded to call 
 him Zachariah, after the name of his father. 60 And 
 his mother answering said, No ; but he shall be called 
 John. 61 And they said to her, There is none of thy 
 kindred who is called by this name. 62 And they made 
 sig-ns to his father, how he misrht wish him to be called. 
 
LUKE I. 141 
 
 68 And asking for a writing- tablet he wrote, saying, 
 John is his name. And all wondered. M And his 
 mouth was instantly opened, and his tongue [loosed], 
 and he spoke, blessing God. w Aiul fear came upon 
 all those dwelling about them ; and in the whole 
 hill-country of Judaea all these matters were spoken 
 of far and wide, 66 and all who heard laid [them] 
 up in their heart, saving, What then will this young 
 child be? For even [the] hand of [the] Lord was 
 with him. 
 
 67 And Zachariah his father was filled with [the] 
 Holy Spirit, and he prophesied, saying, 
 
 ^Blessed, [the] Lord, the God of Israel, 
 
 That he visited and wrought redemption for his people, 
 6,1 And raised a horn of salvation for us 
 
 In [the] house of David his servant, 
 70 As he spoke by mouth of his holy prophets of old, — 
 71 A salvation from our enemies, 
 
 And out of [the] hand of all who hate us, — 
 7 -To deal mercifully with our fathers, 
 
 And to remember his holy covenant, 
 73 [The] oath which He swore to Abraham our father, 
 
 To grant to us that, 74 free from fear, 
 
 Rescued from [the] enemies' hand, we should serve Him 
 75 In holiness and righteousness in his sight, all our days. 
 T "And thou too, child, shall be called prophet of [the] Most 
 High ; 
 
 For thou shalt proceed before [the] face of [the] Lord, 
 
 To prepare his ways ; 
 77 To give knowledge of salvation to his people 
 
 In remission of their sins, through [the] tender mercy of our 
 God, 
 "Whereby [the] sun-rise from on high visited us, 
 79 To shine on thov L - sitting in j the \ darkness of death-shade, 
 
 To direct our feet into [the] path of peace. 
 
142 LUKE II. 
 
 80 And the young child grew, and became more and 
 more strong in spirit, and was in the deserts until 
 [the] day of his manifestation to Israel. 
 
 II. *And it came to pass in those days, [that] an 
 edict issued from Augustus Caesar, that all the [Roman] 
 world should register themselves. 2 This registration 
 [was the] first [that] occurred, Quirinius being gov- 
 ernor of Syria. 3 And all went to register themselves, 
 each one to his own city. 4 And Joseph also went up 
 from Galilee, out of [the] city of Nazareth, to Judaea, 
 to [the] city of David which is called Bethlehem, — 
 because he was of [the] house and lineage of David, — 
 5 to register himself with Mary, his betrothed, being 
 [then] pregnant. 6 And it came to pass while they 
 were there, [that] the days were completed for her 
 delivery, 7 and she brought forth her first-born son, 
 and swathed him, and laid him in a manger be- 
 cause there was not room for them in the lodging- 
 place. 
 
 8 And there were shepherds in that region, staying 
 
 out in the fields and keeping watch by night over their 
 
 flock. 9 And an angel of [the] Lord [came and] 
 
 stood near them, and [the] glory of [the] Lord shone 
 
 around them, and they feared with great fear. 10 And 
 
 said the angel to them, 
 
 Fear not; 
 
 For lo, I bring you Good News of a great joy, 
 
 Which shall be to all the people, 
 
 11 That there was born to you to-day, in the city of David, 
 A Savior, who is Christ [the] Lord. 
 
 12 And this [is] the sign for you — 
 
 You will find a babe, swathed, in a manger. 
 
LUKE II. 143 
 
 ls And suddenly there came to be with the angel a 
 multitude of [the] heavenly host, praising God and 
 saying, 
 
 14 Glory in [the] highest to God; 
 And on earth [the] peace of [his] good will among men ! 
 
 And it came to pass, as the angels departed from 
 them into heaven, [that] the shepherds said to one 
 another, Let us go over now unto Bethlehem, and see 
 this matter that has come to pass, which the Lord 
 made known to us. 16 And they came with haste, and 
 found both Mary and Joseph, and the babe lying in 
 the manger. 17 And on seeing [it], they made known 
 about the word that was spoken to them concerning 
 this young child. u And all who heard wondered at 
 the things spoken to them by the shepherds. 19 And 
 Mary kept all these sayings, pondering [them] in 
 her heart. L "°And the shepherds returned, glorifying 
 and praising God for all which they heard and saw, 
 as had been told them. 
 
 11 And when eight days were completed for cir- 
 cumcising him. his name was also called Jesus — the 
 [name so] called by the angel, before he was con- 
 ceived. --'And when the days of their purification 
 were completed, according to the Law of Moses, they 
 brought him up to Jerusalem, to present [him] to the 
 Lord, — *as it stands written in [the] Law of [the] 
 Lord, that every male opening [the] matrix 
 
 SHALL BE CALLED HOLY TO THE LORD, — - 4 and to 
 offer a sacrifice according to what is said in the Law 
 of [the] Lord; a pair of turtle-doves, or two 
 
 YOIAi. PIGEONS. 
 
144 LUKE II. 
 
 25 And behold, there was a man in Jerusalem whose 
 name was Simeon ; and this man [was] righteous and 
 devout, waiting for [the] consolation of Israel, and [the] 
 Holy Spirit was upon him : 26 and there was a response 
 given to him by the Holy Spirit, that he should not 
 see death before he should see the Christ of [the] 
 Lord. ^And he came in the Spirit into the temple : 
 and on the parents bringing in the young child Jesus, 
 to do for him according to the rite of the Law, 28 he 
 also received him into his arms, and blessed God, 
 and said, 
 
 29 Now release thy servant, [O] Sovereign, 
 
 According to thy word, in peace ! 
 30 Because my eyes had seen thy salvation, 
 
 31 Which Thou madest ready in presence of all the peoples — 
 
 32 A Light to be unveiled to Gentiles, 
 And Glory of thy people Israel. 
 
 33 And his father and his mother were in wonder at the 
 things spoken of him. 34 And Simeon blessed them, 
 and said to Mary his mother, 
 
 Behold, this [one] is set for a falling, 
 And rising up, of many in Israel ; 
 And for a sign spoken, against; 
 35 And a sword will pierce also thy own very soul; 
 That thoughts out of many hearts should be disclosed. 
 
 36 And there was Anna a prophetess, daughter of 
 Phanuel, of [the] tribe of Asher : this [woman was] 
 far advanced in life, having lived with a husband seven 
 years from her virginity, 37 and herself a widow up to 
 eighty-four years of age, who departed not from the 
 temple ; serving, with fastings and prayers, night and 
 day. 38 And standing by at this very hour, she in turn 
 
LUKE II. 145 
 
 made acknowledgment to God, and spoke of him to 
 all who were waiting for [the] redemption of Jeru- 
 salem. 
 
 30 And when they had finished all things according 
 to the Law of [the] Lord, they returned to Galilee, to 
 their own city Nazareth. 40 And the young child grew, 
 and became more and more strong, being filled with 
 wisdom ; and the favor of God was upon him. 
 
 41 And his parents went yearly to Jerusalem, at the 
 feast of the Passover. 42 And when he became twelve 
 years old, they going up according to the custom of 
 the feast 43 and having completed the days, on their 
 return the lad Jesus tarried behind in Jerusalem, and 
 his parents knew [it] not. 44 And supposing him to 
 be in the company of travellers, they came a day's 
 journey, and began to search for him among their 
 kindred and acquaintances; 45 and not finding [him], 
 they returned to Jerusalem in search of him. 46 And 
 it came to pass, after three days, [that] they found 
 him in the temple, sitting in the midst of the teachers, 
 both hearing them and asking them questions; 47 and 
 all those hearing him were full of admiration at his 
 understanding and answers. 48 And on seeing him 
 they were struck with astonishment; and said his 
 mother to him, Child, why didst thou deal with 
 us so? Lo. thv father and I in distress were seekine 
 thee. **And he said to them, How [is it] that you 
 were seeking me? Knew you not, that I must be 
 [engaged] in the affairs of my Father? M And they 
 themselves understood not the word which he spoke 
 to them. °'And he wenl down witli them, and came 
 
 I-. 
 
146 LUKE III. 
 
 to Nazareth, and was in subjection to them. And his 
 mother kept carefully all the words in her heart. 
 62 And Jesus advanced in wisdom, and stature, and 
 [in] favor with God and men. 
 
 III. 
 
 iNow in the fifteenth year of the government of 
 Tiberius Caesar, Pontius Pilate governing Judasa, and 
 Herod being tetrarch of Galilee, and Philip his brother 
 tetrarch of Ituraea and [of] the district of Trachonitis, 
 and Lysanias tetrarch of Abilene, 2 in the time of high- 
 priest Annas and of Ka'iaphas, there came [the] word 
 of God to John, the son of Zachariah, in the Desert ; 
 3 and he went into all the surrounding region of the 
 Jordan, proclaiming baptism of repentance unto for- 
 giveness of sins; 4 as it stands written in [the] book 
 of [the] words of Isaiah the prophet : 
 
 A Crier's voice in the Desert, — 
 Make ready the way of [the] Lord, 
 Make straight his paths ! 
 
 5 Every ravine shall be filled, 
 
 And every mountain and hill be made low; 
 
 And the crooked [places] shall be made into straight, . 
 
 And the rough into smooth, paths; 
 
 6 And all flesh shall see the salvation of God. 
 
 7 Accordingly he said to the crowds going out to be 
 baptized by him, Brood of vipers ! who intimated to 
 you to flee from the coming wrath? 8 Bear fruits there- 
 fore worthy of repentance. And do not begin to say 
 in yourselves, We have Abraham [for] a father ; for I 
 say to you, that God is able out of these stones to 
 
LUKE III. 147 
 
 raise up children to Abraham. 9 And already also 
 the axe is laid at the root of the trees : every tree 
 therefore not bearing fine fruit is cut down, and cast 
 into [the] fire. 
 
 10 And the crowds asked him. saying. What there- 
 fore should we do? n And he answering said to them, 
 He that has two tunics, let him share with him that 
 has none ; and he that has articles of food, let him do 
 likewise. 1J And tribute - collectors also came to be 
 baptized ; and they said to him, Teacher, what should 
 we do? 13 And he said to them, Exact nothing more 
 than what has been ordered vou. 14 And also men of 
 the army asked him, saving. What should we also do? 
 And he said to them, Vex no one ; extort from no one 
 by threats of informing; and be content with your 
 wages. 15 And the people being in expectation, and 
 all reasoning in their hearts about John, whether he 
 was the Christ, 16 John answered, saying to all, I 
 indeed baptize you with water. But there is coming 
 the Mightier than I, the thong of whose sandals I am 
 not fit to untie — he himself will baptize you in [the] 
 Holy Spirit and fire: 1T whose winnowing-fork [is] in 
 his hand, to clean off thoroughly his threshing-floor, 
 and to srather the wheat into his sfarner ; but the chaff 
 he will burn up with unquenchable fire. 
 
 "Making, moreover, many other exhortations, he 
 continued proclaiming the Good News to the people. 
 19 But Herod the tetrarch, being reproved by him about 
 Herodias, the wife of his brother, and about all [the] 
 evil things which Herod did, '-^inflicted also this in 
 addition to all, [that] he shut up John in prison. 
 
148 LUKE III. 
 
 21 And it came to pass, when all the people had been 
 baptized, [that] Jesus also having been baptized, and 
 praying, the sky was opened, 22 and the Holy Spirit 
 descended in a bodily form as a dove upon him, and a 
 voice came out of the sky, Thou art my beloved Son ; 
 with thee I became well pleased. 
 
 23 And Jesus himself, commencing [his ministry], 
 was about thirty years old, being son, as was consid- 
 ered, of Joseph, the son of Helei, 24 the son of Math- 
 thath, the son of Levei, the son of Melchei, the son of 
 Jannai, the son of Joseph, 25 the son of Mattathias, the 
 son of Amos, the son of Naoum, the son of Eslei, 
 the son of Naggai, 26 the son of Maath, the son of 
 Mattathias, the son of Semeein, the son of Josech, the 
 son of Joda, 27 the son of Joanan, the son of Rhesa, 
 the son of Zorobabel, the son of Salathiel, the son of 
 Nerei, 28 the son of Melchei, the son of Addei, the son 
 of Kosam, the son of Elmadam, the son of Er, 29 the 
 son of Jesous, the son of Eliezer, the son of Joreim, 
 the son of Maththath, the son of Levei, 30 the son of 
 Symeon, the son of Jouda, the son of Joseph, the son 
 of Jonam, the son of Eliakeim, 31 the son of Melea, 
 the son of Menna, the son of Mattatha, the son of 
 Natham, the son of Daveid, 32 the son of Jessai, the 
 son of Jobed, the son of Boos, the son of Sala, the son 
 of Naasson, 33 the son of Aminadab, the son of Admein, 
 the son of Arnei, the son of Esrom, the son of Phares, 
 the son of Jouda, 34 the son of Jakob, the son of 
 Isaak, the son of Abraam, the son of Thara, the son 
 of Nachor, 35 the son of Serouch, the son of Ragav, the 
 son of Phalek, the son of Eber, the son of Sala, 
 
LUKE IV. 149 
 
 ^the son of Kainam, the son of Arphaxad, the son of 
 
 Sem, the son of Noe, the son of Lamech, 37 the son 
 of Mathousala, the son of Enoch, the son of Jaret, 
 the son of Meleleel, the son of Kainam, 3 *the son of 
 Enos, the son of Seth, the son of Adam, the son 
 of God. 
 
 IV.— V. 1 6. 
 
 1 And Jesus, full of [the] Holy Spirit, returned from 
 the Jordan, and was led by the Spirit in the Desert, 
 2 forty days tempted by the Devil. And he ate noth- 
 ing in those days ; and when they were fully ended he 
 was hungry. 8 And said the Devil to him, If thou art 
 [the] Son of God, bid this stone become a loaf [of 
 bread]. 4 And Jesus made answer to him, It stands 
 written, 
 
 Not on bread alone shall man live. 
 
 5 And leading him up he showed [him] all the king- 
 doms of the habitable world in an instant of time ; 
 6 and said the Devil to him, To thee will I give all this 
 authority and [all] their glory, because it has been 
 delivered to me, and I give it to whomsoever I please. 
 1 1f therefore thou bow down before me, it shall all be 
 thine. 8 And Jesus answering said to him, It stands 
 written. 
 
 Thou shalt worship [the] Lord, thy God, 
 And Him alone thou shalt serve. 
 
 9 And he led him into Jerusalem, and set [him] on 
 the pinnacle of the temple, and said to him. If thou 
 art [the] Son of God, throw thyself hence down be- 
 low ; 10 for it stands written, 
 
150 LUKE IV. 
 
 He will command his angels concerning thee, to keep thee 
 safely, 
 11 And on [their] hands they will bear thee up, 
 Lest thou dash thy foot against a stone. 
 
 12 And Jesus answering said to him, It has been said, 
 
 Thou shalt not put to trial [the] Lord, thy God. 
 
 13 And having finished every temptation, the Devil 
 kept aloof from him for a time. 
 
 14 And Jesus returned in the power of the Spirit to 
 Galilee ; and a report went out through all the sur- 
 rounding region concerning him. 15 And he himself 
 taught in their synagogues, applauded by all. 
 
 16 And he came to Nazareth, where he had been 
 brought up ; and he entered, according to his custom 
 on the Sabbath-day, into the synagogue, and rose up 
 to read. 17 And there was handed to him a volume of 
 the prophet Isaiah ; and unrolling the volume he found 
 a passage, where it was written, — 
 
 18 [The] Spirit of [the] Lord [is] upon me ; 
 Because he anointed me to publish good news to [the] poor, 
 Has sent me 19 to proclaim release to captives, 
 And recovery of sight to blind, 
 To let [the] oppressed go fiee, 
 To proclaim [the] welcome year of [the] Lord. 
 
 20 And rolling up the volume, giving [it] back to the 
 assistant, he sat down ; and the eyes of all in the syna- 
 gogue were gazing at him. 21 And he began to say to 
 them, To-day this Scripture has been fulfilled in your 
 ears. 22 And all bore testimony to him, and wondered 
 
LUKE IV. 151 
 
 at the words of grace that proceeded out of his mouth ; 
 and they said, Is not this [the] sou of Joseph? 
 
 28 And he said to them, At all events you will utter 
 this proverb to me, Physician^ heal thyself! What- 
 ever we heard having occurred at Kapharnaum, do 
 also here in thy father-land. - 4 Ancl he said, Verily 
 I say to you, that no prophet is welcome in his own 
 father-land. '-"But of a truth I say to you, that many 
 widows were in Israel in the days of Elijah, when the 
 sky was shut for three years and six months, while 
 there occurred a great famine over all the land ; L '°and 
 to no one of them was Elijah sent, except to a widow 
 at Zarephath, of Sidonia. - ; And many lepers were in 
 Israel in the time of Elisha the prophet ; and none of 
 them was cleansed, except Naaman the Syrian. ffl And 
 all in the synagogue were filled with rage at hearing 
 these things; a and rising up they cast him out of 
 the city, and led him as far as [the] brow of the hill, 
 on which their city was built, so as to throw him head- 
 long down. 30 But he passing through the midst of 
 them, went his way. 
 
 31 And he came down to Kapharnaum, a city of 
 Galilee, and commenced teaching them on the Sab- 
 bath : M and they were struck with astonishment at 
 his teaching, because his word was accompanied with 
 authority. 
 
 8:5 And there was in the synagogue a man having a 
 spirit of an unclean demon, and he exclaimed with 
 loud voice, ;l Ha! what have we to do with thee, 
 Jesus, Nazarene? Camest thou to destroy us? L 
 know thee, who thou art — the Holy [one] of God, 
 
152 LUKE IV. 
 
 36 And Jesus rebuked it, saying, Hush, and come out 
 from him ! And the demon, hurling him into the 
 midst, came out from him, doing him no harm. 
 36 And amazement came upon all, and they conversed 
 one with another, saying, What [is] this word, that 
 with authority and power he orders the unclean spir- 
 its, and they come out? 37 And there went forth a ru- 
 mor about him into every place in the country around. 
 
 38 And rising up from the synagogue, he entered into 
 the house of Simon. And Simon's wife's mother was 
 confined with a violent fever, and they asked him in 
 her behalf. 39 And standing by, over her, he rebuked 
 the fever, and it left her : and directly rising up she 
 ministered to them. 
 
 40 And at sunset, all who had [any] sick with vari- 
 ous diseases brought them to him ; and he, putting 
 his hands on each one of them, cured them. 41 And 
 demons also came out from many, crying out and say- 
 ing, Thou art the Son of God. And rebuking [them] 
 he did not suffer them to speak, because they knew 
 him to be the Christ. 
 
 42 And, when it became day, coming out he went 
 into a desert place, and the crowds went in pursuit of 
 him ; and they came to where he was, and tried to 
 detain him, so that he should not go away from them. 
 4,3 But he said to them, I must publish the Good News 
 of the kingdom of God to the other cities also ; be- 
 cause for this I was sent. 44 And he continued preach- 
 ing in the synagogues of Galilee. 
 
LUKE V. L58 
 
 V. 1 And it came to pass, while the crowd was 
 environing him and hearing the word of God, [that] 
 he himself stood by the lake -shore of Gennesaret ; 
 2 and he saw two small boats stopping by the lake- 
 shore ; and the fishermen having gone out of them 
 had rinsed the nets. 8 And going on board one of the 
 boats, which was Simon's, he asked him to put out a 
 little from the land ; and seating himself in the boat, 
 he continued teaching the crowds. 
 
 4 And when he had ceased speaking, he said to 
 Simon, Put out into the deep water, and let down 
 your nets for a draught. 5 And Simon answering said, 
 Master, toiling through [the] whole night we caught 
 nothing; but at thy word I will let down the nets. 
 *'And having done this they inclosed a great multi- 
 tude of fishes, and their nets were beginning to burst. 
 7 And they made signs to their partners in the other 
 boat, to come and help them : and they came and 
 filled both the boats, so that they were sinking. 8 And 
 Simon Peter, seeing [it], fell at the knees of Jesus, sav- 
 in-. Depart from me; because I am a sinner. Master. 
 9 For at the draught of the fishes which they had 
 caught, amazement seized him, and all those with 
 him, w and likewise also James and John, sons of 
 Zebedee, who were partners with Simon. And said 
 Jesus to Simon, Fear not ; henceforward thou shalt 
 be a capturer of men. u And drawing up the boats 
 upon tin- land, they left all and followed him. 
 
 lJ And it came t<> pass while he was in one of the 
 
 cities, [that] behold also, [there was] a man full of 
 
154 LUKE V. 
 
 leprosy ; and seeing Jesus he fell on [his] face and 
 entreated him, saying, Master, if thou will, thou canst 
 cleanse me. 13 And reaching out his hand he touched 
 him, saying, I will ; be [thou] cleansed : and immedi- 
 ately the leprosy departed from him. 14 And he com- 
 manded him to tell no one, but Go [said he], and 
 show thyself to the priest, and offer for thy cleansing 
 as Moses directed, for a testimony to them. 15 And 
 the account about him circulated the more, and large 
 crowds came together, to hear, and to be cured of 
 their infirmities. 16 And he himself was wont to be in 
 retirement in the deserts, and in prayer. 
 
 V. 17— VI. 11. 
 
 17 And it came to pass, on one of the days, [that] he 
 himself was teaching ; and there were Pharisees and 
 teachers of the Law sitting, who had come out of 
 every village of Galilee and Judaea, and [particularly] 
 Jerusalem ; and [the] power of [the] Lord was 
 [present] for him to heal. 18 And behold, men bring- 
 ing upon a bed a man who was paralyzed ; and they 
 were seeking to bring him in, and place [him] before 
 him. 19 And not finding how they should bring him 
 in, on account of the crowd, going up to the house- 
 top they let him down with the cot through the tiles 
 into the midst before Jesus. 20 And perceiving their 
 faith he said, Man, thy sins have been forgiven 
 thee. 21 And the scribes and the Pharisees began to 
 reason, saying, Who is this that speaks blasphemies? 
 Who can forgive sins but God alone? 22 But Jesus, 
 aware of their reasonings, answering said to them, 
 
LUKE V. 155 
 
 What are you reasoning in your hearts? B Which is 
 easier, to say, Thy sins have been forgiven thee ; or to 
 Bay, Rise and walk? - 4 But that you may know that 
 the Son of man has authority on the earth to forgive 
 sins, — he said to the [man] paralyzed, — I say to 
 thee, rise, and taking up thy cot go to thy house. 
 - And having directly risen up before them, taking up 
 what he had been lying down on, he departed to his 
 house, glorifying God. ^And excitement took posses- 
 sion of all, and they glorified God, and were filled 
 with fear, saying, We saw strange things to-dav. 
 
 27 And after these [occurrences] he went out. and 
 noticed a tribute-collector, Levi by name, sitting at 
 the tribute-office ; and he said to him, Follow me. 
 28 And leaving every thing, he rose up and followed 
 him. "And Levi made a great reception for him at 
 his house, and there was a large crowd of tribute- 
 collectors and others, who were reclining at table with 
 them. "And the Pharisees and their scribes com- 
 menced murmuring to his disciples, saving, Why do 
 you eat and drink with the tribute-collectors and sin- 
 ners? 31 And Jesus answering said to them, The 
 healthy have no need of a physician, but thev that 
 are ill. M I have not come to call righteous [persons], 
 but sinners, to repentance. 
 
 "And they said to him, The disciples of John fast 
 often, and make prayers; likewise those also of the 
 Pharisees ; but thine eat and drink. 34 But Jesus said to 
 them. Can you induce the guests of the bride-chamber, 
 while the bridegroom is with them, to fast? *But 
 there will come days — and, when the bridegroom 
 
156 LUKE VI. 
 
 should be taken away from them, then will they fast 
 in those days. 
 
 36 And he spoke also a parable to them — that no 
 one having torn off a piece of cloth from a new gar- 
 ment patches [it] on an old garment : else, both will 
 he tear the new, and the piece that is from the new 
 will not match with the old. 37 And no one pours 
 new wine into old wine-skins : else, the new wine will 
 burst the skins, and itself be spilt, and the skins be 
 lost. 38 But new wine must be poured into new skins. 
 89 And no one, having drunk old, wishes new ; for he 
 says, The old is serviceable. 
 
 VI. 1 And it came to pass on the second-first Sab- 
 bath, [that] he was proceeding through grain-fields, 
 and his disciples plucked off the heads of grain and 
 ate, rubbing [them] in their hands. 2 And some of 
 the Pharisees said, Why are you doing what it is not 
 allowable to do on the Sabbath? 3 And Jesus answer- 
 ing said to them, Had you not even read of that which 
 David did, when he was hungry, himself and they 
 that were with him — 4 how he entered into the house 
 of God, and took the show-bread, and ate, and gave 
 also to those with him ; which it is not allowable that 
 [any] except the priests alone eat? 5 And he said 
 to them, The Son of man is Master also of the 
 Sabbath. 
 
 6 And it came to pass on another Sabbath, [that] he 
 entered into the synagogue and taught. And there 
 was a man there, and his right hand was withered. 
 7 And the Scribes and the Pharisees were watching 
 
LUKE VI. lo7 
 
 closely, whether he cures on the Sabbath ; that they 
 might find [whereof] to accuse him. 8 But he knew 
 their reasonings; and he said to the man who had the 
 withered hand, Rise and stand into the midst : and 
 rising up he stood. 9 And Jesus said to them, I ask 
 you whether it is allowable on the Sabbath to do 
 good, or to do harm? to save, or to destroy life? 
 And looking round on them all, he said to him, 
 Reach out thy hand. And he did [so], and his hand 
 was restored. n And they themselves were filled 
 with infatuation ; and they conferred with one another, 
 what perchance they might do with Jesus. 
 
 VI. 12-49. 
 
 12 And it came to pass in those days, [that] he went 
 out to the mount to pray, and passed the night in 
 prayer to God. 13 And when it became day he called 
 to [him] his disciples. And having chosen from 
 them twelve, whom he also named apostles, — 14 Simon, 
 whom he also named Peter, and Andrew his brother, 
 and James and John, and Philip and Bartholomew, 
 15 and Matthew and Thomas, and James [son] of 
 Alpheus, and Simon the zealot [so] called, w and 
 Jude [son] of James, and Judas Iscariot who became 
 a betrayer, — h and having descended with them, he 
 stood on a level spot : and [there was] a great crowd 
 of his disciples, and a great multitude of the people 
 from all Judaea, and Jerusalem, and the Bea-coast of 
 Tyre and Sidon, who came to hear him. ami to bo 
 healed of their diseases. l8 And those infested with 
 unclean spirits were cured; "and the whole crowd 
 
158 LUKE VI. 
 
 sought to touch him, because a power went out from 
 him and healed all. 
 
 20 And he himself lifting up his eyes unto his disci- 
 ples, said, — Happy [you] who are poor ; because 
 yours is the kingdom of God. 
 
 21 Happy [you] who hunger now ; because you shall 
 be satisfied. 
 
 Happy [you] who weep now ; because you shall 
 laugh. 
 
 22 Happy are you when men should hate you, and 
 when they should separate you from [them], and re- 
 proach [you], and cast out your name as evil, for the 
 sake of the Son of man. 23 Rejoice in that day and 
 leap for joy ; for lo, your reward [is] great in heaven : 
 for in the same way their fathers treated the prophets. 
 
 24 But woe to you who are rich; because you have 
 in full your consolation. 
 
 25 Woe to you who are filled now ; because you shall 
 hunger. 
 
 Woe [to you] who laugh now ; because you shall 
 mourn and weep. 
 
 26 Woe, when all men should speak well of you; 
 for in the same way their fathers treated the false 
 prophets. 
 
 27 But I say to you who hear, love your enemies; 
 treat those kindly who hate you; 28 bless those who 
 curse you ; pray for those who act despitefully towards 
 you. 29 To him who strikes thee on the cheek, offer 
 also the other ; and from him who takes away thy 
 cloak, do not withhold the tunic also. 30 To every one 
 that asks thee, give ; and from him that takes away 
 thy goods, demand [them] not back. 31 And as you 
 
LUKE VI. 159 
 
 wish that men should do to you, do you also to them 
 in like manner. M And if you love them who love 
 you, what sort of thanks do you deserve? For the 
 sinners also love those who love them. ::3 For if you 
 should also do good to those who do good to you, 
 what sort of thanks do you deserve? The sinners also 
 do the same. 34 And if you should lend to those from 
 whom you hope to receive, what sort of thanks do 
 you deserve? Sinners also lend to sinners, in order 
 to receive equal benefits. 35 But love your enemies, 
 and do good and lend, excluding none from hope ; and 
 your reward shall be great, and you shall be sons of 
 [the] Most High : because He is kind to the thankless 
 and evil. ^Become compassionate, as your Father is 
 compassionate. 
 
 37 And judge not, and you would not be judged ; and 
 condemn not, and you would not be condemned. Re- 
 lease, and you will be released. 38 Give, and it will 
 be given you — good, pressed, shaken, overflowing 
 measure will they give into your bosom ; for with 
 the measure with which you measure, it will be 
 measured to you in return. 
 
 ^And lie spoke also a parable to them. Can a 
 blind [man] lead a blind [man]? Will not both fall 
 into a pit? 40 A disciple is not above the teacher; but 
 thoroughly trained every one will be as his teacher. 
 
 41 And why dost thou behold the straw that is in thy 
 brother's eye, but not mind the beam in thy own eve? 
 12 How canst thou say to thy brother. Brother, permit 
 me to cast out the straw that is in thy eye, thyself not 
 beholding the beam in thy own eye? Hypocrite, cast 
 out first the beam from thy own eye, and then thou 
 
160 LUKE VII. 
 
 wilt see clearly to cast out the straw that is in thy 
 brother's eye. 
 
 43 For there is no fine tree bearing corrupt fruit, nor 
 again a corrupt tree bearing fine fruit. 44 For each 
 tree is known from its own fruit. For not from thorns 
 do they gather figs, neither from a bramble-bush do 
 they pick a cluster of grapes. 45 The good man out of 
 the good treasury of the heart produces what is good, 
 and the evil [man] out of the evil produces what is 
 evil. For out of [the] heart's abundance his mouth 
 speaks. 
 
 46 But why call you me, Master, Master, and do not 
 the things which I say? 47 Every one that comes to 
 me, and hears my words, and does them, I will indi- 
 cate to you what he is like. 48 He is like a man build- 
 ing a house, who dug and went deep, and placed a 
 foundation on the rock ; and a flood arising, the stream 
 burst upon that house, and was not able to shake it, 
 because of its having been well built. 49 But he who 
 heard and did not, is like a man having built a house 
 on the ground, without a foundation ; on which the 
 stream burst, and immediately it tumbled, and the 
 crash of that house became great. 
 
 VII. 
 
 1 When he had concluded all his words in the hear- 
 ing of the people, he entered into Kapharnaum. 
 
 2 And a certain centurion's servant, who was very 
 dear to him, being ill, was at the point of death. 
 3 And having heard about Jesus, he sent to him elders 
 of the Jews, asking him that he would come and bring 
 
LUKE VII. 161 
 
 his servant safe through. 4 And they presenting them- 
 selves to Jesus asked him urgently, saying, He is a 
 worthy man for whom thou shouldst do this; 5 for 
 he loves our nation, and he himself built the syna- 
 gogue for us. °And Jesus went with them. And 
 when he was already not far from the house, the cen- 
 turion sent friends, saving, Master, worry not thy- 
 self; for I am not tit to have thee enter under my roof: 
 7 wherefore neither did I esteem myself worthy to 
 come to thee. But say [it] with a word, and let my 
 boy he healed. 8 For I also am a man set under au- 
 thority, having under myself soldiers, and I say to this 
 [one], Go, and he goes ; and to another, Come, and he 
 comes ; and to my servant, Do this, and he does [it]. 
 
 9 And on hearing these things, Jesus wondered at him, 
 and, turning round to the crowd following him, said, I 
 tell vou, not even in Israel found I so great faith. 
 
 10 And those sent, having returned to the house, found 
 the servant well. 
 
 11 And it came to pass on the succeeding day, [that] 
 he went to a city called Nain, and there went with 
 him a good many of his disciples, and a large crowd. 
 12 And when he had come near to the gate of the city, 
 behold also there was borne out, dead, [one that was] 
 an only son to his mother, and this [mother] was a 
 widow ; and quite a crowd of the [people of the] 
 city was with her. 18 And, seeing her, the Master 
 was moved with pity on her, and said to her, Weep 
 not. M And approaching he touched the bier, and 
 those carrying it stopped; and he said, Young man, 
 I say to thee, rise ! u And the dead sat up, and began 
 
 ii 
 
162 LUKE VII. 
 
 to speak ; and he gave him to his mother. 16 And fear 
 took possession of all, and they glorified God, saying, 
 A great prophet had risen among us ; and, God had 
 visited his people. 17 And there went forth this ac- 
 count about him in all Judasa and all the surrounding 
 country. 
 
 18 And to John his disciples had reported concerning 
 all these things. 19 And calling to him some two of 
 his disciples, John sent to the Master, saying, Art thou 
 he that is coming, or may we expect another? 20 And 
 presenting themselves to him the men said, John the 
 Baptist sent us to thee, saying, Art thou he that is 
 coming, or may we expect another? 21 In that hour 
 he cured many of diseases, and complaints, and evil 
 spirits, and on many blind he bestowed the favor to 
 see. ^And answering he said to them, Go and re- 
 port to John what you saw and heard, that blind 
 [men] recover sight, lame walk, lepers are cleansed, 
 deaf hear, dead are raised, [the] poor receive Good 
 News. 23 And happy is whoever should not take 
 offense at me. 
 
 24 And the messengers of John having gone away, 
 he began to say to the crowds concerning John, What 
 have you gone out into the Desert to view ? A reed 
 shaken by [the] wind? 25 But what have you gone 
 out to see? A man attired in soft garments? Behold, 
 they who flourish in splendid apparel and luxury are 
 in the royal palaces. * But what have you gone out 
 to see? A prophet? Yes, I say to you, and a great 
 deal more than a prophet. 27 This it is concerning 
 whom it stands written, 
 
LUKE VII. 163 
 
 Behold, I send forth my messenger before thy face, 
 Who shall prepare thy way before thee. 
 
 28 1 say to you, a greater prophet among women- 
 born than John there is none. But the lesser in 
 the kingdom of God is a greater than he. ^And all 
 the people on having heard [him], even the trib- 
 ute-collectors, ascribed righteousness to God, having 
 been baptized with the baptism of John. 30 But the 
 Pharisees and the lawyers rejected the purpose of 
 God toward themselves, not having been baptized by 
 him. 
 
 31 To what therefore shall I compare the men of this 
 generation, and what are they like? 3 -'Thev are like 
 young children who sit in [the] market place, and call 
 to one another, saying, We played on the pipe to 
 you, and you did not dance ; we made lamentation, 
 and you did not weep. a5 For John the Baptist has 
 come not eating bread nor drinking wine, and you 
 say, He has a demon. 34 The Son of man has come 
 eating and drinking, and you say, Behold, a glutton 
 and a wine-bibber, a friend of tribute-collectors and 
 sinners. ^And wisdom received justification from all 
 her children. 
 
 86 And a certain one of the Pharisees asked him to 
 eat with him ; and entering into the Pharisee's house, 
 he reclined [at table]. 37 And behold, a woman, who 
 was in the city, a sinner! and knowing that he was 
 reclining [at table] in the house of the Pharis 
 having procured an alabaster-vase of ointment, w and 
 standing behind by his fret weeping, she began to 
 wet his feet with her tears, and wiped [them] with 
 
164 LUKE VII. 
 
 the hair of her head, and fervently kissed his feet, and 
 anointed [them] with the ointment. 39 And the Phari- 
 see who had invited him, seeing it, spoke within him- 
 self, saying, If this was a prophet, he would have 
 known who, and what sort of character, the woman 
 [is], who is touching him — that she is a sinner. 
 40 And Jesus answering said to him, Simon, I have 
 something to say to thee. And says he, Teacher, 
 say [it]. 
 
 41 A certain money-lender had two debtors: the one 
 owed five hundred denarii, and the other fifty. 42 As 
 they had not [the means] to pay, he gave [the debt] as 
 a favor to both. Which of them therefore will love 
 him most? 43 Simon answering said, I suppose that 
 [he] to whom he gave the most. And he said to him, 
 Thou hadst judged correctly. ^And turning to the 
 woman he said to Simon, Beholdest thou this woman? 
 I entered into thy house : water for my feet thou 
 gavest not, but she with her tears wet my feet, and 
 with her hair wiped [them]. 45 A kiss thou gavest me 
 not : but she from the time I entered did not leave off 
 fervently kissing my feet. 46 My head with oil thou 
 didst not anoint : but she with ointment anointed my 
 feet. 47 Wherefore, I say to thee, her many sins have 
 been forgiven ; because she loved much. But [he], to 
 whom little is forgiven, little loves. 48 And he said 
 to her, Thy sins have been forgiven. 
 
 49 And those reclining at table with him began to 
 say in themselves, Who is this that also forgives sins? 
 50 But he said to the woman, Thy faith has saved thee. 
 Go thy way into peace ! 
 
LUKE VIII. 165 
 
 VIII. 
 
 *And it came to pass subsequently, [that] he also 
 journeyed throughout city and village, preaching, and 
 announcing the Good News of the kingdom of God ; 
 also the twelve with him, a and certain women who 
 had been cured of evil spirits and infirmities, — Mary 
 the Magdalene [so] called, from whom seven demons 
 had gone out, 3 and Joanna wife of Chuzas, steward of 
 Herod, and Susanna, and many others, — who minis- 
 tered to them out of the property they had. 
 
 4 And a large crowd also of those, who from various 
 cities were proceeding to him, being convened, he said 
 by parable, 5 The sower came out to sow his seed. 
 And, in his sowing, one [portion] fell by the wax- 
 side, and was trampled down, and the birds of the air 
 devoured it. 6 And another fell down on the ledsre, 
 and. having sprung up, withered on account of not 
 having moisture. 7 And another fell in [the] midst of 
 the thorns, and the thorns simultaneously springing 
 up choked it. s And another fell into the good soil, 
 and having sprung up produced a crop of a hundred 
 fold. Having said these things he exclaimed, He that 
 has ears to hear, let him hear. 
 
 9 And his disciples asked him what this parable 
 meant. 10 And he said, To you it has been given to 
 know the mysteries of the kingdom of God ; but 
 to the rest in parables: that seeing they may not see, 
 and hearing may not understand. u Now the parable 
 means this: — Tin- seed is the word of God. "And 
 they by til,- way-side are they that have heard; then 
 Come> the devil and takes away the word from their 
 
166 LUKE VIII. 
 
 heart, that they may not believe and be saved. 13 And 
 they on the ledge [are they] who whenever they hear 
 receive with joy the word, and these have no root ; 
 who believe for a while, and in time of trial fall away. 
 14 And that which fell in among the thorns, — these are 
 they who have heard, and going [away] are choked 
 by life's anxieties and riches and pleasures, and do not 
 ripen. 15 And that on the fine soil, — these are they 
 who, having heard with a trusty and good heart, re- 
 tain the word, and bear a crop with constancy. 
 
 16 And no one having lighted a lamp covers it with a 
 vessel, or puts [it] underneath a couch, but puts [it] 
 on a lamp-stand, that those going in may see the light. 
 17 For there is not a secret thing which shall not be- 
 come manifest, nor hidden away which should not 
 be known and come into public view. 18 Take heed 
 therefore how you hear : for whoever may have, to 
 him will be given ; and whoever may not have, — 
 even what he thinks to have will be taken away 
 from him. 
 
 19 And his mother and his brothers came to him, 
 and could not get to him on account of "the crowd. 
 
 20 And it was announced to him, Thy mother and thy 
 brothers are standing outside, wishing to see thee. 
 
 21 But he answering said to them, My mother and my 
 brothers are these who hear and do the word of God. 
 
 22 And it came to pass on one of the days, [that] 
 both himself and his disciples went on board a boat, 
 and he said to them, Let us cross over to the other 
 side of the lake: and they launched forth. ^ And he 
 
LUKE VIII. 167 
 
 fell asleep as they sailed ; and a squall of wind came 
 down upon the lake, and they were filling and in peril. 
 84 And coming to [him] they waked him up, saying, 
 Master, Master, we are perishing. And he being 
 waked up rebuked the wind and the dashing of the 
 water ; and they ceased, and there came on a calm. 
 26 And he said to them, Where [is] your faith? But 
 they feared and wondered, saying to one another, Who 
 then is this, that he orders even the winds and the 
 water, and they obey him? 
 
 "And they sailed down to the country of the Gera- 
 senes, which is opposite Galilee. 27 And on his having 
 gone out upon the land, there met him a certain man 
 out of the city, who had demons ; and for a consider- 
 able time he had worn no garment, and dwelt in no 
 house, but in the tombs. "And on seeing Jesus, hav- 
 ing lifted up a cry he fell down before him, and said 
 with a loud voice, What have I to do with thee, Jesus, 
 Son of the Most High God? I entreat thee, do not 
 torment me. -°For he began to command the unclean 
 spirit to come out from the man : for many times it 
 had seized powerful hold of him, and he was bound 
 with chains and fetters, being kept guarded ; and 
 snapping asunder the bonds he was driven by the 
 demon into the deserts. w And Jesus asked him say- 
 ing, What is thy name? And he said. Legion : because 
 many demons had entered into him. n And they be- 
 sought him not to order them to depart into the abyss. 
 Now there was there a herd of a good many swine 
 feeding on the mountain, and they besought him to 
 permit them to enter into those. And he permitted 
 them. And tin demons going out from the man 
 
168 LUKE VIII. 
 
 entered into the swine, and the herd rushed down the 
 steep slope into the lake, and were drowned. 34 And 
 the herdsmen seeing the event fled, and carried the 
 news into the city and into the hamlets. 35 And they 
 came out to see the event ; and they came to Jesus, 
 and found the man, from whom the demons came out, 
 clothed and sane in mind, sitting at the feet of Jesus ; 
 and they became afraid. 36 And they that saw [it] 
 reported to them how the demoniac was restored. 
 
 37 And the whole multitude of the surrounding region 
 of the Gerasenes asked him to depart from them: be- 
 cause they were seized with a great panic. 
 
 And he himself going on board a boat returned. 
 
 38 And the man from whom the demons had come out 
 begged of him to be with him ; but he dismissed him, 
 saying, 39 Return to thy home, and narrate how great 
 things God did for thee. And he departed, proclaim- 
 ing throughout the whole city how great things Jesus 
 did for him. 
 
 40 And it came to pass, on the return of Jesus, [that] 
 the crowd welcomed him ; for all were expecting him. 
 41 And behold, there came a man whose name was 
 Jairus, and was himself a ruler of the synagogue ; 
 and falling at the feet of Jesus, he entreated him to 
 enter into his house, 42 because he had an only daugh- 
 ter, about twelve years old, and this [daughter] was 
 dying. And as he went the crowds choked up his 
 way. 43 And a woman being in a [complaint of] 
 blood- flowing for twelve years previous, who after 
 having spent her entire living on physicians could 
 not be cured by any one, ^coming to [him] behind 
 touched the fringe of his garment ; and instantly her 
 
LUKE IX. 160 
 
 blood-flowing stopped. 45 And said Jesus, Who [is it] 
 that touched me? And all denying [it], Peter and 
 those with him said. Master, the crowds are confining 
 and jostling thee. 46 But Jesus said, Some one touched 
 me ; for I became aware of power having gone out 
 from me. 47 And the woman, perceiving that she was 
 not concealed, came trembling, and falling down to 
 him told before all the people for what cause she 
 touched him. and how she was instantly healed. 
 48 And he said to her, Daughter, thy faith has restored 
 thee : go thy way into peace. 
 
 49 While he is yet speaking, some one comes from 
 the synagogue-ruler's, saying, Thy daughter has died ; 
 worry the Teacher no longer. 50 But Jesus on hear- 
 ing [it] answered him, Fear not; only believe, and 
 she will be restored. 51 And coming to the house, 
 he suffered no one to enter with him, except Peter and 
 John and James, and the father and the mother of the 
 young maiden. 52 And all were weeping and bewail- 
 ing her. But he said, Weep not : she had not died, 
 but is asleep. 53 And they laughed at him, knowing 
 that she had died. 54 But he himself taking hold of 
 her hand called out, saying, Young maiden, rise. 
 66 And her spirit returned, and she instantly rose up ; 
 and he directed that [something] be given her to eat. 
 66 And her parents were transported [with joy], and he 
 commanded them to tell the event to no one. 
 
 IX. 
 
 *And having called together the twelve, lie gave to 
 them power and authority over all the demons, and 
 
170 LUKE IX. 
 
 to cure diseases. 2 And he sent them to proclaim the 
 kingdom of God and to heal; 3 and he told them, 
 Take nothing for the journey, neither staff', nor wallet, 
 nor bread, nor money; nor to have two tunics apiece. 
 4 And into whatever house you enter, there abide and 
 thence depart. 5 And whoever may not receive you, 
 on your coming out from that city shake off even the 
 dust from your feet, for a testimony against them. 
 6 And departing they went through the various vil- 
 lages, announcing the Good News, and curing every- 
 where. 
 
 7 And Herod the tetrarch heard of all the events; 
 and he was in perplexity, because it was said by 
 some that John had risen from [the] dead, 8 and 
 by some that Elijah had appeared, and [by] others 
 that some prophet of those of ancient times had risen 
 up. 9 But said Herod, John I beheaded; but who is 
 this of whom I hear such things? And he sought to 
 see him. 
 
 10 And the apostles returning narrated to him how 
 great things they had done. And taking them, he 
 withdrew privately to a city called Bethsaida. n And 
 the crowds on knowing it followed him ; and welcom- 
 ing them he talked to them of the kingdom of God, 
 and those having need of cure he healed. 12 And the 
 day began to decline. And the twelve coming said 
 to him, Dismiss the crowd, that going into the vil- 
 lages and hamlets around they might lodge, and find 
 a supply of food ; because we are here in a desert 
 place. 13 And he said to them, Give them, you your- 
 selves, [something] to eat. But they said, We have 
 
LUKE IX. 171 
 
 not more than five loaves and two fishes ; unless we 
 ourselves go and buy eatables for all this people. 
 14 Now there were about live thousand men. And 
 he said to his disciples. Make them recline by parties 
 of fifty each. 1: 'Aiul they did so, and made all recline. 
 w And having taken the five loaves and the two fishes, 
 looking up to heaven he invoked a blessing on them, 
 and broke and gave to the disciples to set before the 
 crowd. 1T And all ate and were satisfied; and there 
 was taken up the overplus to them of broken pieces, 
 twelve hand-baskets [full]. 
 
 l8 And it came to pass, while he was praying in a 
 lone place [that] his disciples were present with him ; 
 and he asked them saying, Whom do the crowds pro- 
 nounce me to be? 19 And they answering said, John 
 the Baptist ; but others, Elijah ; and others [say] that 
 some prophet of those of ancient times had risen up. 
 - And he said to them, But whom do you pronounce 
 me to be? And Peter answering said, The Christ of 
 God. n And admonishing them, he commanded [them] 
 to tell this to no one, "saying, The Son of man must 
 suffer many things, and be rejected on the part of the 
 elders and chief priests and scribes, and be killed, and 
 on the third day rise. 
 
 And he said to all, If any one wishes to come after 
 me, let him deny himself, and take up his cross daily, 
 and follow me. M For whoever would save his life 
 will lose it; but whoever should lose his life for my 
 sake, this [one] will save it. -•''For what is a man 
 profited, having gained the whole world, but lost or 
 forfeited himself. * For whoever should be ashamed 
 
172 LUKE IX. 
 
 of me and my words, of this [one] will the Son of 
 man be ashamed, whenever he should come in his 
 glory, and [in the glory] of the Father and the holy 
 angels. ^But I say to you truly, there are some of 
 those standing in this place, who should not taste 
 death until they shall have seen the kingdom of God. 
 
 28 And it came to pass after [he had spoken] these 
 words — [it was] about eight days — that taking 
 with [him] Peter and John and James, he also went 
 up the mountain to pray. ^And while he was 
 praying, the appearance of his countenance became 
 different, and his clothing white, gleaming out as 
 lightning. 30 And behold, two men were conversing 
 with him, who were Moses and Elijah ; 31 who appear- 
 ing in glory spoke of his departure, which he was 
 about to accomplish in Jerusalem. 32 Now Peter and 
 his companions were weighed down by sleep ; but, 
 keeping awake throughout, they saw his glory, and 
 the two men who were standing with him. 33 And 
 it came to pass, as they were separating from him, 
 [that] Peter said to Jesus, Master, it is an excellent 
 thing that we are here ; and let us make three booths, 
 one for thee, and one for Moses, and one for Elijah — 
 not knowing what he was saying. 34 And while he 
 was saying these things, a cloud came and over- 
 shadowed them ; and they were afraid when they 
 entered into the cloud. 35 And there came a voice out 
 of the cloud, saying, This is my chosen Son, hearken 
 to him. 36 And when the voice had come, Jesus was 
 found alone. And they themselves became silent 
 [about it], and to no one reported they in those days 
 any thing of what they saw. 
 
LUKE IX. 173 
 
 37 And it came to pass on the succeeding day. when 
 they had come down from the mountain, [that] a large 
 crowd met him. 3S And behold, a man from the crowd 
 shouted, saying, Teacher, I entreat thee, look on my 
 son; for he is my only -begotten : 39 and lo, a spirit 
 takes him, and suddenly cries out, and convulses him, 
 amid foaming, and hardly retires from him after hav- 
 ing bruised him all up. 40 And I entreated thy disci- 
 ples to cast it out, and they were unable. 41 And Jesus 
 answering said, O unbelieving and perverse genera- 
 tion ! how long shall I be with you, and endure you ? 
 Lead hither thy son. 4 ' 2 And, while he was still ap- 
 proaching, the demon threw him into spasms, and 
 convulsed him altogether. But Jesus rebuked the 
 unclean spirit, and healed the lad, and gave him back 
 to his father. c And all were struck with astonish- 
 ment at the greatness of God. 
 
 And while all were wondering at all the things 
 which he did, he said to his disciples, 44 Put you these 
 words into your ears — namely, the Son of man is 
 about to be delivered up into men's hands. 45 But they 
 were ignorant of [the import of J this declaration, and 
 it was concealed from them, that they might not per- 
 ceive it ; and they were afraid to ask him about this 
 declaration. 
 
 46 And there entered among them a suggestion, which 
 of them perchance might be greater [than the rest]. 
 47 And Jesus, knowing the suggestion of their heart. 
 took a young child and placed it by his side. 4s and 
 said to them, Whoever should receive this little child 
 
174 LUKE IX. 
 
 upon my name, receives me ; and whoever should 
 receive me, receives Him who sent me : for he that is 
 the lesser among you all, — this [one] is great. 
 
 49 And John answering said, Master, we saw some 
 one, upon thy name, casting out demons ; and we 
 forbade him, because he does not follow with us. 
 60 And Jesus said to him, Forbid not; for he who is 
 not against you is for you. 
 
 51 And it came to pass, when the days for his assump- 
 tion [into heaven] were being completed, he himself 
 also steadfastly set his face to go to Jerusalem ; 52 and 
 he sent messengers before his face. And going their 
 way they entered into a village of Samaritans, so as 
 to make ready for him. 53 And they received him not, 
 because his face was directed towards Jerusalem. 
 54 And his disciples, James and John, seeing [it], 
 said, Master, wilt thou that we bid fire descend from 
 heaven and consume them? 55 But turning round he 
 rebuked them. 56 And they proceeded to another vil- 
 lage. 
 
 57 And as they were proceeding on the way, said 
 some one to him, I will follow thee whithersoever 
 thou depart. 58 And said Jesus to him, The foxes have 
 holes, and the birds of the air nests ; but the Son of 
 man has not where he may lay the head. 59 And he 
 said to another, Follow me. And the [person] said, 
 Permit me first to go and bury my father. 60 But he 
 said to him, Suffer the dead to bury their own dead ; 
 but go thou and publish abroad the kingdom of God. 
 61 And said also another, I will follow thee, Master; 
 but first permit me to take leave of those at my home. 
 62 But said Jesus to him, No one putting his hand to a 
 
LUKE X. 175 
 
 plough, and looking back, is qualified for the kingdom 
 of God. 
 
 X. 
 
 1 And after these things the Master designated 
 seventy others also, and sent them forth two by two 
 before his face into every city and place, whither he 
 himself was about to come. -And he said to them, 
 The harvest [is] large, but the laborers [are] few : 
 pray therefore the Lord of the harvest, that He 
 would dispatch laborers into his harvest. 3 Go your 
 way ; behold, I send you forth as lambs in [the] midst 
 of wolves. 4 Carry no purse, no wallet, no sandals ; do 
 not salute any on the road. 5 And into whatever house 
 you enter, first say, Peace to this house! c And if a 
 son of peace be there, your peace shall rest upon it: 
 otherwise, it shall come back to you. 7 And in that 
 house abide, eating and drinking what they provide; 
 for the laborer is worthy of his reward. Remove not 
 from house to house. 8 And into whatever city you 
 enter, and they receive you, eat what is set before 
 you, 9 and cure the sick in it. and say to them, The 
 kingdom of God has approached near to you. w And 
 into whatever city you enter, and they receive you not, 
 going out into its streets say, "Even the dust of your 
 city, that cleaves to us on our feet, we wipe off to 
 you: nevertheless know this — that the kingdom of 
 God has approached near. 12 But I say to you. that 
 more tolerable will it have been in that day for Sodom 
 than for that city. l8 Woe to thee, Chorazin ! woe to 
 thee, Bethsaida! because if in Tyre and Sidon had 
 taken place the mighty deeds, which took place in you, 
 
176 LUKE X. 
 
 they would long ago have repented, sitting in sackcloth 
 and ashes. 14 Nevertheless, more tolerable will it have 
 been in the judgment for Tyre and Sidon than for you. 
 15 And thou, Kapharnaum ! shalt thou exalt thyself to 
 heaven? Thou shalt be brought down to the under- 
 world. 
 
 16 He that hears you, hears me ; and he that rejects 
 you, rejects me : but he that rejects me, rejects Him 
 who sent me. 
 
 17 And the seventy returned with joy, saying, Master, 
 even the demons submit themselves to us in thy name. 
 18 And he said to them, I viewed Satan, fallen like 
 lightning out of the sky. 19 Behold, I have given you 
 authority to tread upon serpents and scorpions, and 
 against all the power of the enemy, and nothing shall 
 at all harm you. 20 Nevertheless, rejoice not in this, 
 that the spirits submit themselves to you, but rejoice 
 that your names have been inscribed in heaven. 
 
 21 In that hour he exulted in the Holy Spirit, and 
 said, I acknowledge to thee, Father, Lord of heaven 
 and earth, that Thou didst conceal these things from 
 wise and sagacious [men], and disclose them to babes : 
 yes, Father, that so came to pass [thy purpose of] 
 good will before Thee ! 22 And turning himself to the 
 disciples he said, All things were delivered to me by 
 my Father ; and no one knows who the Son is but 
 the Father, and who the Father is but the Son, and he 
 to whom the Son may be disposed to reveal [Him]. 
 23 And turning himself to the disciples in private he 
 said, Happy the eyes that behold what you behold ! 
 24 For I say to you, that many prophets and kings 
 
LUKE X. 177 
 
 wished to see what you behold, and saw not; and to 
 hear what you hear, and heard not. 
 
 - And lo. a certain lawyer rose up, putting him to 
 trial, saving, Teacher, [by] doing what shall I inherit 
 eternal life? -"And he said to him, How stands it 
 written in the Law? How readest thou? - T And 
 he answering said, Thou shalt love [the] Lord 
 thy God out of thy whole heart, and with thy 
 whole soul, and with thy whole strength, and 
 with thy whole mind ; and thy neighbor as thy- 
 SELF. "And he said to him, Thou answeredst cor- 
 rectly : do this, and thou shalt live. a But he wishing 
 to justify himself said to Jesus, And who is my neigh- 
 bor? "And Jesus in reply said, A certain man was 
 going down from Jerusalem to Jericho, and fell among 
 robbers, who, having both stripped him and inflicted 
 blows, went away leaving [him] half-dead. 31 And by 
 chance a certain priest was going down on that road, 
 and, when he saw him, passed by on the opposite side. 
 32 And in like manner also a Levite happening at the 
 place, when he came and saw, passed by on the oppo- 
 site side. ^But a certain Samaritan journeying came 
 along by him, and, when he saw, was moved with 
 pity, M and coming to [him] bound up his wounds, 
 pouring on oil and wine ; and, mounting him on his 
 own beast, he brought him to an inn, and took care 
 of him. K And on the morrow, throwing out two 
 denarii, he gave [them] to the host and said. Take 
 care of him : and, whatever in addition thou expend, 
 1 when I come back again will repay thee. "Which 
 of these three seems to thee to have proved neighbor of 
 
 I 2 
 
178 LUKE XL 
 
 him who fell in with the robbers? 37 And he said, 
 He who did the deed of mercy in his behalf. And 
 said Jesus to him, Go, and do thou likewise. 
 
 38 And it came to pass, as they journeyed, [that] he 
 also entered into a certain village. And a certain 
 woman, by name Martha, welcomed him into her 
 house. 39 And she had a sister called Mary, who 
 having: seated herself at the feet of the Master was 
 listening to his discourse. 40 But Martha was distracted 
 about much serving ; and stopping near [him] she 
 said, Master, carest thou not that my sister left me to 
 serve alone? Tell her therefore that she assist me. 
 41 But the Master answering said to v her, Martha, 
 Martha, thou art anxious and disturbed about many 
 things ; 42 but of one thing there is need. For Mary 
 chose the good part, which shall not be taken away 
 from her. 
 
 XL 
 
 *And it came to pass, when he was in a certain 
 place praying, [that] as he ceased some one of his 
 disciples said to him, Master, teach us to pray, as 
 John also taught his disciples. 2 And he said to them, 
 Whenever you pray, say, 
 
 Father, hallowed be thy name. 
 
 Thy kingdom come. 
 
 3 Give us day by day our daily bread. 
 
 4 And forgive us our sins ; for we ourselves also for- 
 give every one in debt to us. 
 
 And do not bring us into trial. 
 
 6 And he said to them, Who of you shall have a 
 
LUKE XL 179 
 
 friend, and shall go to him at midnight and say to 
 him, Friend, supply me with three loaves, 6 since a 
 friend of mine had arrived from a journey to me, and 
 I have not [any thing] which I may set before him ; — 
 "and that [friend] from within answering should 
 saw Give me no trouble ; the door is now bolted, 
 and my children with me are [gone] to bed ; I cannot 
 get up and give thee? 8 I say to you, if even he 
 shall not get up and give to him on account of being 
 his friend, vet at least on account of his importunity 
 he will rise, and give him as many as he wants. 
 B And I to you say, ask, and it shall be given to you ; 
 seek, and you shall find ; knock, and it shall be opened 
 to you. 10 For every one that asks receives, and he 
 that seeks finds, and to him that knocks it shall be 
 opened. n And of what father from among you shall 
 the son ask a loaf, — will he thereupon give him a 
 stone? or a fish also, — will he instead of a fish give 
 him a serpent? ^or shall also ask an egg^ — will he 
 give him a scorpion? 13 If you therefore, being evil, 
 know how to give good gifts to your children, how 
 much more will the Father who is from heaven give 
 the Holy Spirit to them that ask Him ! 
 
 14 And he was casting out a demon, and it was 
 dumb ; and it came to pass that, the demon having 
 come out, the dumb [man] spoke. And the crowds 
 wondered. 15 But some of them said, He casts out 
 the demons by Beelzebul, the ruler of the demons. 
 w And others, trying him, sought from him a sign out 
 of [the] sky. 17 But he knowing their devices said to 
 them, Every kingdom divided against itself is deso- 
 lated ; and house, against house, falls. 18 And if Satan 
 
180 LUKE XI. 
 
 also had become divided against himself, how shall 
 his kingdom stand? Because you say that by Beelze- 
 bul I cast out the demons. 19 But, if I by Beelzebul 
 cast out the demons, by whom do your sons cast 
 out? Wherefore they themselves shall be your judges. 
 
 20 But if by [the] finger of God I cast out the demons, 
 then the kingdom of God had already reached you. 
 
 21 Whenever the strong [man] fully armed may guard 
 his own court, his possessions are in peace; 2J but, 
 whenever a stronger than he assail and conquer him, 
 he takes away his panoply on which he had relied, 
 and distributes his spoils. 
 
 23 He that is not with me is against me, and he that 
 gathers not with me scatters. 
 
 24 Whenever the unclean spirit should come out from 
 the man, it roams through waterless places, seeking 
 rest; and not finding [it] says, I will return into my 
 house, whence I came out: 25 and, having come, finds 
 [it] swept and put in order. 26 Then it goes and takes 
 with [it] seven other spirits more wicked than itself, 
 and they enter and dwell there ; and the last state of 
 that man becomes worse than the first. 
 
 27 And it came to pass, when he said these things, 
 [that] a certain woman out of the crowd lifting up 
 [her] voice said to him, Happy the womb that carried 
 thee, and breasts which thou didst suck. 28 But he 
 said, Happy, rather, they that hear the word of God 
 and keep [it]. 
 
 29 And the crowds being gathered thickly together, 
 he began to say, This generation is an evil generation ; 
 it seeks a sign : and no sign shall be given to it but 
 the sign of Jonah. ^For even as Jonah became a sign 
 
LUKE XL 181 
 
 to the Ninevites, so shall also the Son of man be to 
 this generation. 31 A queen of [the] South will rise 
 in the judgment with the men of this generation, and 
 condemn them ; because she came from the ends of 
 the earth to hear the wisdom of Solomon : and behold, 
 more than a Solomon [is] here. 32 Men of Nineveh 
 will rise up in the judgment with this generation, and 
 condemn it ; because they repented at the preaching 
 of Jonah, and behold, more than a Jonah [is] here. 
 
 33 No one having lighted a lamp puts [it] into a 
 covert place, neither under the measure, but on the 
 lamp-stand ; that those going in may see the light. 
 
 34 Thy eye is the lamp of the body. Whenever 
 thy eye be free from blemish, thy whole body also 
 is in the light ; but whenever it be bad, thy body 
 also [is] in the dark. ^Consider therefore lest the 
 light in thee is darkness. 06 If, then, thy whole body 
 is in the light, not having any part dark, it will all be 
 in the light, as when the lamp by its gleaming gives 
 light to thee. 
 
 :3T And. when he had spoken, a Pharisee asks him 
 to dine with him : and entering he reclined at table. 
 88 And the Pharisee, noticing, wondered that he did 
 not first bathe before the dinner. 39 But the Master 
 said to him, Xow you Pharisees make clean the out- 
 side of the cup and of the platter, but the inner [part] 
 of you is full of greed and wickedness. 40 Inconsider- 
 ate ! did not he who made the outer make also the 
 inner? tt But give the contents in alms, and lo, all 
 things are clean to you. •'-But woe to you Pharisees! 
 beeause you tithe the mint und the rue and every gar- 
 
182 LUKE XL 
 
 den-herb, and pass by justice and the love of God. 
 These you ought to have done, and not omit those. 
 ^Woe to you Pharisees ! because you like the first 
 seat in the synagogues, and the salutations in the 
 market-places. ^VVoe to you, because you are as 
 the unobserved sepulchres, and the men that walk 
 over [them] know [it] not. 
 
 45 And a certain one of the lawyers answering says 
 to him, Teacher, in saying these things thou dost 
 abuse us also. 46 And he said, To you lawyers also, 
 woe ! because you load men with burdens difficult to 
 carry, and you yourselves will not touch the burdens 
 with one of your fingers. 47 Woe to you, because you 
 build the sepulchres of the prophets, and your fathers 
 killed them. 48 Then are you witnesses, and approve 
 the deeds, of your fathers, that they killed them ; but 
 you build. 49 Wherefore also said the Wisdom of 
 God, I will send to them prophets and apostles, and 
 [some] of them they will kill, and persecute; 50 that 
 the blood of all the prophets, which has been poured 
 out from the foundation of the world, may be required 
 of this generation, 51 from [the] blood of Abel unto 
 [the] blood of Zachariah, who perished between the 
 altar and the House : yes, I say to you, it will be re- 
 quired of this generation. 
 
 52 Woe to you, lawyers ! because you took away the 
 key of knowledge : you yourselves did not enter, and 
 those entering you forbade. 
 
 53 And on his coming out from that place, the 
 scribes and the Pharisees began to be bitterly in- 
 censed, and to push him with questions about many 
 
LUKE XII. 183 
 
 tilings more, 54 lying in wait to catch something out of 
 his month. 
 
 XII. 
 
 1 Meanwhile, the myriads of the crowd having 
 assembled in such a mass, that they trod upon one 
 another, he began to say to his disciples, first : Take 
 heed to yourselves of the leaven of the Pharisees, 
 which is hvpocrisy. 2 Now there is nothing covered 
 up. which will not be uncovered ; and secret, which 
 will not be known. 3 Wherefore, whatever you said in 
 the darkness will be heard in the light, and what you 
 spoke to the ear in the chambers will be proclaimed 
 on the housetops. 4 And I say to you who are my 
 friends, do not be afraid of them who kill the body, 
 and afterwards have nothing more remaining to do. 
 6 But I will indicate to you whom you should fear: 
 fear Him who after having killed has authority to cast 
 into hell. Yes, I say to you, fear this [one]. G Are 
 not five sparrows sold for two pence? and not one 
 of them has been forgotten in the presence of God. 
 7 But even the hairs of your head have all been num- 
 bered. Be not in fear: you are of more value than 
 manv sparrows. 
 
 8 And I say to you, every one who should confess in 
 my behalf before men, the Son of man will also con- 
 fess in his behalf before the angels of God. 9 But 
 he that has denied me in the presence of men will 
 be denied in the presence of the angels of God. w And 
 everv one who shall say a word against the Son of 
 man, it will be forgiven him ; but to him that has 
 
184 LUKE XII. 
 
 blasphemed against the Holy Spirit, it will not be 
 forgiven. 
 
 11 And whenever they should bring you to the syna- 
 gogues, and the magistracies, and the authorities, be 
 not anxious how or what to plead in defense, or what 
 to say; 12 for the Holy Spirit will teach you in that 
 hour what it is needful to say. 
 
 13 And said some one out of the crowd to him, 
 Teacher, tell my brother to divide with me the inherit- 
 ance. 14 But he said to him, Man, who appointed me 
 judge or divider over you? 15 And he said to them, 
 Look you [to it], and keep yourselves from all covet- 
 ousness : because, in the abundance that any one has, 
 his life is not [a part] of the possessions that he has. 
 16 And he spoke a parable to them, saying, A certain 
 rich man's tract of land yielded abundantly. 17 And he 
 reasoned within himself, saying, What shall I do, that 
 I have not where to store my crops? 18 And he said, 
 This will I do : I will tear down my garners, and 
 build larger, and will store there all my products 
 and my goods ; 19 and will say to my soul, Soul ! thou 
 hast many goods laid up for many years : take thy 
 rest, eat, drink, be merry. 20 But said God to him, 
 Inconsiderate ! this very night, thy life they demand 
 of thee : and what thou madest ready, whose will it 
 be? 21 So is he who lays up treasure for himself, and 
 is not rich unto God. 
 
 22 And he said to his disciples, On this account I say 
 to you, be not anxious for the life, what you should 
 eat ; nor for the body, with what you should be 
 clothed. 23 The life is more than the 'food, and the 
 body than the clothing. 24 Take notice of the ravens, 
 
LUKE XII. is;, 
 
 that they neither sow nor reap, to whom is not 
 chamber nor garner ; and God feeds them. Of how 
 much more value are you than the birds ! 25 And who 
 of you, [bv] being anxious, can add a cubit to his 
 length of life? -°If therefore you can do not even a 
 very small thing, why are you anxious about the rest? 
 27 Take notice of the lilies, how they neither spin nor 
 weave. But I say to you, not even Solomon in all his 
 glory was arrayed as one of these. 28 Now if the grass 
 in the field, flourishing to-day and to-morrow cast into 
 the oven, God so attires, how much more [will He] 
 you, [O] little in faith 1 ^And seek you not what 
 you should eat, and what you should drink, and live 
 not in suspense. 30 For these things all the nations 
 of the world seek after : and your Father knows that 
 you need these. 81 But seek his kingdom, and these 
 will be added to you. 32 Fear not, little flock! Be- 
 cause your Father became well pleased to give you 
 the kingdom. 83 Sell your possessions, and give alms ; 
 make for yourselves purses not becoming old, an un- 
 failing treasure in heaven, where no thief approaches, 
 nor moth destroys. 34 For where your treasure is, there 
 also your heart will be. 35 Let your loins stand girt, 
 and your lamps burning, 36 and you yourselves like 
 men expecting their own master, whenever he should 
 return home from the wedding- feast, that on his 
 coming and knocking they immediately open to him. 
 :;: 1 lappy those servants whom the master, on coming, 
 shall find keeping watch. Verily I say to you that he 
 will gird himself, and cause them to recline at table, 
 and drawing near will minister to them. 38 And if in 
 the second, and if in the third watch, he come and so 
 
186 LUKE XII. 
 
 find [them], happy are they. 39 But know this — that 
 if the master of the family had been aware at what 
 particular hour the thief was coming, he would not 
 have suffered his house to be dug through. 40 Become 
 you yourselves also ready, because at an hour that you 
 do not suppose the Son of man comes. 
 
 41 And said Peter to him, Master, to us speakest 
 thou this parable, or also to all? 42 And said the Mas- 
 ter, Who then is the faithful, the prudent steward, 
 whom the master shall appoint over his domestic ser- 
 vice, to give at [the proper] time the allowance of 
 food? ^ Happy that servant, whom his master on 
 coming shall find so doing. 44 I tell you truly, that 
 he will appoint him over all his possessions. 45 But if 
 that servant say in his heart, My master delays com- 
 ing, and begin to beat the men-servants and the maid- 
 servants, and to eat and drink and carouse, 46 the 
 master of that servant will come in a day that he does 
 not expect, and in an hour that he does not know, and 
 will cut him in two, and assign his portion with the 
 faithless. 47 And that servant who knew the will of 
 his master, and did not make ready, or do according 
 to his will, shall be beaten with many [stripes]. 48 But 
 he who knew not, and did things worthy of stripes, 
 shall be beaten with few. And in respect to every one 
 to whom much was given, of him much will be re- 
 quired ; and in respect to whom much was intrusted, 
 they will demand of him more. 
 
 49 1 came to cast fire on the earth ; and what choose 
 I, if it already had become kindled? 50 And I have a 
 baptism to be baptized with ; and how pressed am I 
 until it be accomplished ! 51 Think you that I presented 
 
LUKE XIII. 1-7 
 
 myself to bestow peaee on the earth? No, I say to 
 you, nought but division. 6 -'For henceforward there 
 will be rive divided in one house — three against two, 
 and two against three, 53 will they be divided; father 
 against son, and son against father; mother against 
 daughter, and daughter against mother ; mother-in- 
 law against the bride, and bride against the mother- 
 in-law. 
 
 54 And he said also to the crowds, Whenever you 
 see a cloud springing up in the West, you immedi- 
 ately say, A shower is coming, and it comes to pass 
 so; w and, whenever a southerly wind blowing, you 
 say, It will be hot weather, and it comes to pass. 
 56 Hypocrites ! the face of the earth and the sky you 
 know how to examine ; but how examine you not 
 this time? 
 
 57 And why even of yourselves judge you not what 
 is right? 58 For as thou goest with thy adversary to a 
 magistrate, endeavor on the way to obtain release from 
 him, lest he drag thee to the judge, and the judge 
 shall deliver thee up to the sheriff, and the sheriff 
 throw thee into prison. 59 I say to thee, thou wilt not 
 have come out thence until thou shalt have paid the 
 last quarter-farthing. 
 
 XIII. 
 
 1 Xow at that time some were present informing him 
 of the Galileans, whose blood Pilate mingled with 
 their sacrifices. '-'And answering he said to them, 
 Suppose you that these Galileans became sinners be- 
 yond all the Galileans, that they have suffered these 
 
188 LUKE XIII. 
 
 calamities? 3 I tell you, No; but unless you repent, 
 you will all in like manner perish. 4 Or those eighteen, 
 on whom fell the tower in Siloam, and killed them — 
 suppose you that they on their part became delin- 
 quents beyond all the men who dwell in Jerusalem? 
 5 1 tell you, No ; but unless you repent, you will all 
 even so perish. 
 
 6 And he spoke this parable. A certain man had a 
 fig-tree, planted in his vineyard, and he came seeking 
 fruit on it and found none. r And he said to the vine- 
 dresser, Lo, [it is] three years that I have been coming 
 in search of fruit on this fig-tree, and find none ; cut 
 it down: why also is it rendering the land useless? 
 8 But he answering says to him, Master, suffer it this 
 year also, until I dig about it and apply manure — 9 if 
 indeed it should but produce fruit for the future ; 
 otherwise, thou shalt cut it down. 
 
 10 And he was teaching in one of the synagogues on 
 the Sabbath. n And lo, [there was] a woman having 
 a spirit of infirmity for eighteen years, and she was 
 bent double, and altogether unable to erect herself. 
 12 And, on seeing her, Jesus called and said to her, 
 Woman, thou hast become released from thy infirmity ; 
 13 and he put his hands on her: and instantly she be- 
 came straight, and glorified God. "But the ruler of 
 the synagogue, indignant that Jesus had cured on the 
 Sabbath, answering said to the crowd, There are six 
 days in which it is proper to work ; in them therefore 
 come and be cured, and not on the Sabbath - day. 
 15 And the Master answered him and said, Hypocrites! 
 does not each one of you on the Sabbath loose his ox 
 or ass from the stall, and lead awav and water? 16 And 
 
LUKE XIII. 189 
 
 this woman, being a daughter of Abraham, whom 
 Satan had bound, lo, for eighteen years, — was it not 
 proper, that she should be released from this bond on 
 the Sabbath-day? 17 And on his saving these things 
 all those opposed to him became ashamed, and all the 
 crowd rejoiced at all the illustrious deeds coming to 
 pa^s by him. 
 
 18 He said therefore, To what is the kingdom of 
 God like? 19 And to what shall I compare it? It is 
 like a grain of mustard, which a man having taken 
 cast into his own garden ; and it grew, and became a 
 tree, and the birds of the air lodged in its branches. 
 
 20 And he again said, To what shall I compare the 
 kingdom of God? 2l It is like leaven, which a woman 
 having taken hid in three measures of flour, until [the] 
 whole was leavened. 
 
 22 And he proceeded on his way throughout cities 
 and villages, teaching, and making progress towards 
 Jerusalem. "And some one said to him, Master, [are 
 there] few who are saved? And he said to them, 
 24 Strive hard to enter through the narrow door; be- 
 cause many, I say to you, will seek to enter, and will 
 not be able. 25 From whatever time the master of the 
 family should rise and shut the door, and you begin to 
 stand outside and knock at the door, saying, Master, 
 open to us, — he also answering will say to you, I 
 know you not whence you are. 26 Then you will 
 begin to say, We ate and drunk in thy presence, and 
 thou didst teach in our streets. "And he will say. I 
 tell you I know you not whence you arc: stand aloof 
 from me, all workers of iniquity ! "There will be 
 
190 LUKE XIV. 
 
 the weeping and the gnashing of the teeth, when you 
 shall see Abraham and Isaac and Jacob, and all the 
 prophets, in the kingdom of God, but you yourselves 
 excluded. a And they will come from [the] East and 
 [the] West, and [the] North and [the] South, and re- 
 cline at table in the kingdom of God. 80 And lo, there 
 are last who will be first, and there are first who will 
 be last. 
 
 31 In that hour came some Pharisees, saying to him, 
 Depart and journey hence ; because Herod wishes to 
 kill thee. 3 ' 2 And he said to them, Go and tell that 
 fox, Behold, I cast out demons, and complete cures 
 to-day and to-morrow, and the third day I finish. 
 ^Nevertheless, I must to-day and to-morrow and the 
 succeeding [day] journey, because it is not admissible 
 that a prophet perish outside of Jerusalem. ^Jeru- 
 salem ! Jerusalem ! the slayer of the prophets, and that 
 stones those sent to her, — how often would I have 
 gathered together thy children as a hen her own brood 
 under her wings, and you would not! 35 Behold, your 
 house is left [solitary] to you. I say to you, that you 
 should not see me, until there shall come [a time] 
 when you say, Blessed, he that comes in [the] name 
 of [the] Lord. 
 
 XIV. 
 
 « 
 
 x And on his coming into [the] house of a certain 
 one of the chief [men] of the Pharisees, on the Sab- 
 bath, to eat bread, it came to pass [that] they also 
 were closely watching him. 2 And lo, a certain man 
 before him was dropsical. 3 And Jesus answering 
 
LUKE XIV. 191 
 
 addressed the lawyers and Pharisees, saying, Is it 
 allowable to cure on the Sabbath, or not? But they 
 became silent. 4 And he took and healed him. and 
 sent him away. 5 And answering he said to them, Of 
 what one of you shall a son or an ox fall into a pit, 
 and he will not immediately draw him up on the Sab- 
 bath day? 'And they were unable to answer in oppo- 
 sition to these things. 
 
 7 And he spoke a parable to those invited, marking 
 how they selected the principal seats at table, saying 
 to them, 8 Whenever thou shouldst be invited by any 
 one to a wedding-feast, do not recline thyself upon the 
 principal seat, lest a more honored than thou have 
 been invited by him, 9 and he who invited thee and him 
 shall come and say to thee, Give place to this [man] : 
 and then wilt thou begin with shame to seize eagerly 
 the lowest place. 10 But, whenever thou shouldst be 
 invited, go and recline upon the lowest place, that, 
 whenever he who invited thee should come, he shall 
 say to thee, Friend, go up higher : then thou wilt have 
 applause in the presence of all thy fellow - guests. 
 11 Because every one that exalts himself shall be hum- 
 bled, and he that humbles himself shall be exalted. 
 
 12 And he said also to him that invited him, When- 
 ever thou make a dinner or supper, call not thy 
 friends, neither thy brothers, nor thy kinsmen, nor rich 
 neighbors, lest thev themselves also invite thee in re- 
 turn, and a requital ensue to thee. 13 But whenever 
 thou make a reception, invite [the] poor, crippled, 
 lame, blind : u and happy shalt thou be, because they 
 have no [means] to requite thee ; but requital will be 
 made thee at the resurrection of the righteous. 
 
192 LUKE XIV. 
 
 15 And some one of the guests, having heard these 
 things, said to him, Happy, he who eats bread in the 
 kingdom of God ! 16 But he said to him, A certain 
 man made a great supper, and invited many ; 17 and 
 he sent his servant at the supper-hour to say to the 
 invited, Come ; because [things] are now ready. 
 18 And with one accord they all began to excuse them- 
 selves. The first said to him, I just bought a field ; 
 and I am obliged to go and see it. I pray thee, hold 
 me excused. 19 And another said, I bought five yoke 
 of oxen, and I am going to try them ; I pray thee, 
 hold me excused. 20 And another said, I just married 
 a wife, and for this reason I am unable to come. 
 
 21 And the servant presenting himself informed his 
 master of these things. Then the master of the family, 
 being angry, said to his servant, Go out quickly into 
 the streets and lanes of the city, and lead in hither the 
 poor, and crippled, and blind, and lame. 22 And said 
 the servant, Master, what thou didst direct is done, 
 and yet there is room. 23 And said the master to the 
 servant, Go out into the roads and hedge-paths, and 
 compel [them] to come in, that my house may be 
 filled. 24 For I say to you, that none of those men 
 who have been invited, shall taste my supper. 
 
 25 And large crowds were journeying in company 
 with him; and turning round he said to them, 26 If 
 any one comes to me, and does not hate his father and 
 mother, and wife and children, and brothers and sis- 
 ters, and, further, his own life also, he cannot be my 
 disciple. 27 Whoever does not carry his own cross, 
 and come after me, cannot be my disciple. 28 For 
 
LUKE XV. 193 
 
 what one of you, wishing to build a tower, does not 
 first sit down and estimate the expense, whether he 
 has [means] for completion; ^lest perchance, on his 
 having laid a foundation, and being unable to finish, 
 all who view [it] may begin to make sport of him, 
 ^saying, This man began to build, and was not able 
 to finish? 31 Or what king, going to engage in war 
 with another king, will not sit down and first deliber- 
 ate, whether with ten thousand he is able to encounter 
 him who with twenty thousand is coming: against him? 
 "Else, while he is yet far off, sending an embassy 
 he requests the conditions for peace. 33 So therefore 
 every one of you. who does not bid farewell to all his 
 own possessions, cannot be my disciple. 
 
 84 An excellent thing therefore is salt : but if even the 
 salt lose its savor, with what shall it be seasoned? w It 
 is suitable neither for soil, nor for manure ; thev throw 
 it away. He that has ears to hear, let him hear. 
 
 XV. 
 
 j And there were drawing near to him all the tribute- 
 collectors and the sinners, to hear him. 2 And both the 
 Pharisees and the scribes began to murmur, saying, 
 This [man] receives sinners and eats with them. 
 3 And he told this parable to them, saying, 4 \Vhat man 
 of you, having a hundred sheep, and losing one of 
 them, does not leave the ninety-nine in the desert, and 
 go after the lost one until he find it? 6 And on finding 
 he puts [it] on his shoulders, rejoicing, 8 and coming 
 home calls together the friends and the neighbors, say- 
 ing to them. Rejoice with me, that I found my lost 
 
 "3 
 
194 LUKE XV. 
 
 sheep. 7 I say to you, that so there will be joy in 
 heaven over one repenting sinner, [rather] than over 
 ninety-nine righteous [persons] who have no need of 
 repentance. 8 Or what woman, having ten silver 
 drachmas, if she lose one drachma, does not light 
 a lamp, and sweep the house, and search carefully 
 until she find it? 9 And on finding it she calls together 
 the female friends and neighbors, saying, Rejoice with 
 me, that I found the drachma which I lost. 10 So, I 
 say to you, there arises joy in the presence of the 
 angels of God over one repenting sinner. 
 
 "He said moreover, A certain man had two sons. 
 12 And said the younger of them to the father, Father, 
 give me the allotted portion of the estate. And he 
 divided to them his living. 13 And after not many 
 days, having gathered every thing together, the 
 younger son went abroad to a far country, and there 
 squandered his means, living in revelry. u And, when 
 he had expended all, there arose a severe famine 
 throughout that country, and he began to be in want. 
 15 And he went and attached himself to one of the 
 citizens of that country, and he sent him into his fields 
 to tend swine. 16 And he longed to fill his stomach 
 with a portion of the carobs which the swine ate, and 
 no one gave to him. 17 But coming to himself he said, 
 How many hired [men] of my father's have bread 
 enough and to spare, and I am here perishing with 
 famine ! 18 I will arise and go to my father, and say 
 to him, Father, I sinned against heaven, and in thy 
 sight ; 19 No longer am I worthy to be called thy son : 
 make me as one of thy hired [men]. 20 And he rose up 
 and came to his father. And, when he was yet a great 
 
LUKE XV. 195 
 
 way off, his father saw him, and was moved with pity, 
 and running fell on his neck and fondly kissed him. 
 a And said the son to him, Father, I sinned against 
 heaven, and in thv sight ; I am no longer worthy to 
 
 be called thy son. "But said the father to his servants, 
 Bring forth a robe, the best [one], and put [it] on 
 him. and give [him] a ring for his hand, and sandals 
 for the feet, ^and bring the fatted calf, slaughter [it], 
 and let us eat and make merry. 24 Because this my 
 son was dead, and he lived again ; was lost, and had 
 been found. And they began to make merry. 
 
 '^Xow his elder son was in [the] field ; and as he 
 came and drew near the house, he heard music and 
 dancing. -'"'And calling to [him] one of the servant- 
 boys, he inquired what these things meant. - : And he 
 said to him. Thy brother is come ; and thv father 
 slaughtered the fatted calf, because he had received 
 him safe and sound. - s And he was angry and would 
 not go in ; and his father came out and entreated him. 
 29 But he answering said to the father, Lo, for so many 
 years have I been serving thee, and never transgressed 
 thy command ; and to me thou never gavest a kid, that 
 I should make merry with my friends. : " But when 
 this thy son came, who devoured thy living with har- 
 lots, thou didst slaughter for him the fatted calf. 
 31 But he said to him, [My] child, thou art always 
 with me, and all mine are thine. 3 -But it was proper 
 to make merry and rejoice : because this thy brother 
 was dead, and he lived; lost, and had been found. 
 
196 LUKE XVI. 
 
 XVI. 
 
 *And he said also to the disciples, There was a cer- 
 tain rich man, who had a steward ; and this [steward] 
 was represented to him as squandering his posses- 
 sions. 2 And calling him he said to him, What is this 
 I hear about thee? Render the account of thy stew- 
 ardship ; for thou canst no longer be steward. 3 And 
 said the steward within himself, What shall I do, 
 because my master takes away the stewardship from 
 me? To dig I have not strength; to beg I am 
 ashamed. 4 It just came to my mind what I will do, 
 in order that, whenever I be removed from the stew- 
 ardship, they receive me into their own homes. 5 And, 
 having summoned each one of the debtors of his own 
 master, he said to the first, How much owest thou to 
 my master? 6 And he said, A hundred baths of oil. 
 And he said to him, Take thy bond, and sitting down 
 quickly write fifty. 'Then he said to another, And 
 how much owest thou? And he said, A hundred 
 homers of wheat. He says to him, Take thy bond, 
 and write eighty. 8 And the master praised the un- 
 principled steward, because he had acted prudently : 
 because the sons of this age are more prudent by far 
 than the sons of the light, toward their own genera- 
 tion. 9 And I to you say, make to yourselves friends 
 out of the Mammon [which becomes occasion] of un- 
 righteousness, that, whenever it fail, they should receive 
 you into the eternal abodes. 10 The faithful in ver 
 tie is also faithful in much, and the unrighteous in \ cry 
 little is also unrighteous in much. n If, accordingly, 
 you become not faithful in the unrighteous Mammon, 
 
LUKE XVI. X9T 
 
 who will intrust to you the true? u And if you be- 
 came not faithful in what is another's, who will give 
 you that [which shall be] your own? 13 No house- 
 hold dependant can serve two masters ; for either he 
 will hate the one and love the other, or he will adhere 
 to one and despise the other. You cannot serve God 
 and Mammon. 
 
 14 And the Pharisees, being money-lovers, heard the 
 whole of this, and sneered at him. 16 And he said to 
 them, You are they who make yourselves righteous 
 in the sight of men, but God knows your hearts : be- 
 cause what is exalted among men is an abomination 
 in the sight of God. 10 The Law and the Prophets 
 [were] until John : from that time the Good News is 
 published of the kingdom of God, and every one is 
 forcing his way into it. 
 
 17 And it is easier for heaven and earth to pass away, 
 than for one tip of [a letter of] the Law to fall. 
 18 Every one who puts away his wife and marries 
 another commits adultery ; and he who marries a 
 woman, put away from a husband, commits adultery. 
 
 ly Moreover, there was a certain rich man, and he 
 wore purple and fine linen, making merry daily in a 
 sumptuous manner. ffl An(l a certain poor man, Laza- 
 rus by name, had been thrown down at his gate-way, 
 full of ulcers, a and longing to satisfy himself with 
 some of the droppings from the rich man's table : yea, 
 the very dogs came and licked his ulcers. --'And it 
 came to pass that the poor man died, and was borne 
 away by the angels into Abraham's bosom : and the 
 rich man also died and was buried. B And in the 
 under-world lifting up his eyes, being in tortures, lie 
 
198 LUKE XVII. 
 
 sees Abraham from afar, and Lazarus in his bosom. 
 24 And he himself calling out said, Father Abraham, 
 have mercy on me, and send Lazarus, to dip the end 
 of his finger in water, and cool down my tongue ; be- 
 cause I suffer agony in this flame. 25 But said Abra- 
 ham, Child, remember that thou receivedst in full thy 
 good things in thy life, and Lazarus likewise the bad ; 
 and now he is here consoled, and thou art suffering 
 agony: 26 and, in addition to all this, between us and 
 you a great chasm is fixed, in order that those wishing 
 to cross from here to you should not be able, neither 
 those from there cross over to us. 27 And he said, I 
 therefore beg thee, father, to send him to the house of 
 my father — 28 for I have five brothers — in order that 
 he testify to them fully, that they themselves also come 
 not to this place of torture. ^And says Abraham, 
 They have Moses and the Prophets ; let them hearken 
 to them. 30 But he said, Nay, father Abraham, but if 
 some one from [the] dead should go to them, they will 
 repent. 31 But he said to him, If they hearken not to 
 Moses and the Prophets, not even if some one should 
 rise up from the dead will they be persuaded. 
 
 XVII. 
 
 iAnd he said to his disciples, It is impossible that 
 offenses should not come ; but woe [to him] through 
 whom they come. 2 It profits him if a millstone is 
 hung about his neck, and he is flung into the sea, 
 [rather] than that he cause one of these little ones to 
 offend. 3 Take heed to yourselves. If thy brother sin, 
 rebuke him ; and if he repent, forgive him. 4 And if 
 
LUKE XVII. L99 
 
 seven times in the day he sin against thee, and seven 
 times return to thee, saying, I repent, thon shalt for- 
 give him. 
 
 5 And said the apostles to the Master, (Jive its more 
 and more faith. ''And said the Master, [f you have faith 
 as a grain of mustard, you might say to this mulberry- 
 tree, Be up-rooted and be planted in the lake, and it 
 would obey vou. 7 Bnt what one [is there] of you, 
 having a servant ploughing, or tending a flock, who 
 will say to him as he enters out of the field. Come 
 immediately and recline at table? 8 On the contrary 
 will he not say to him, Make ready what I shall have 
 for supper, and girding thyself wait on me until I cat 
 and drink, and afterwards thou [thyself] shalt eat and 
 drink? 9 Has he thanks for the servant, because he 
 did the things appointed? 10 So also you [yourselves], 
 when vou shall have done all the things appointed you, 
 say, We are unprofitable servants ; we have done what 
 we were under obligation to do. 
 
 11 And it came to pass, in going to Jerusalem, [that] 
 he himself was pursuing his way between Samaria 
 and Galilee. M And as he entered into a certain vil- 
 lage, there met him ten lepers, who stood far off; 
 18 and they on their part lifted up [their] voice, say- 
 ing. Jesus, Master, have mercy on us ! 14 And perceiv- 
 ing [them] he said to them, Go and show yourselves 
 to the priests. And it came to pass [that] while 
 going their way they were cleansed. w And one of 
 them, perceiving that he was healed, turned back, 
 glorifying God with a loud voice; ie and he fell on 
 [the] face at his feet, thanking him : and he him- 
 self was a Samaritan. w And Jesus answering said, 
 
200 LUKE XVII. 
 
 Were not the ten cleansed? Where [are] the nine? 
 18 Were not [any] found having turned back to give 
 glory to God, except this [man] of another race? 
 19 And he said to him, Rise up, and go thy way: thy 
 faith has restored thee. 
 
 20 And being asked by the Pharisees, When is the 
 kingdom of God coming? — he answered them and 
 said, The kingdom of God comes not with watching 
 [for it] ; 21 neither shall they say, Lo, here ! or, There ! 
 for lo, the kingdom of God is among you. 
 
 22 And he said to the disciples, There will come 
 days when you will long to see one of the days of 
 the Son of man, and will not see [it]. 23 And they 
 will say to you, Lo, there ! Lo, here ! Do not go 
 away, nor follow. 24 For just as the lightning flashing 
 out of the [one quarter] under the sky shines to the 
 [other] under [the] sky, so will be the Son of man in 
 his day. 25 But first must he suffer many things, and 
 be rejected on the part of this generation. 26 And as 
 it happened in the days of Noah, so will it be also 
 in the days of the Son of man: 27 they were eating, 
 were drinking, were marrying, were married, until the 
 day that Noah entered into the ark, and the Deluge 
 came and destroyed all. 28 In like manner, as it hap- 
 pened in the days of Lot, — they were eating, were 
 drinking, were buying, were selling, were planting, 
 were building, 29 but on the day that Lot came out 
 from Sodom it rained fire and sulphur from [the] sky, 
 and destroyed all, — 30 in the same way will it be on 
 the day in which the Son of man is revealed. 31 In that 
 
LUKE XVIII. 201 
 
 dav he who shall be on the house-top, and his effects 
 in the house, let him not come clown to take them 
 away ; and he that is in [the] field, let him likewise 
 not turn back. ^Remember the wife of Lot. B Who- 
 ever should seek to gain his life will lose it, and 
 whoever shall lose will produce it alive. Si I say to 
 you, [that] on that night there will be two [men] 
 on one bed ; one will be taken away, and the other 
 be left. 35 There will be two [women] grinding to- 
 gether ; the one will be taken away, but the other 
 be left. 37 And answering they say to him, Where, 
 Waster? And he said to them, Where the body [is], 
 there also the vultures will be gathered together. 
 
 XVIII. 
 
 *And he spoke a parable to them, to the end that 
 thev ought always to pray, and not be discouraged : 
 2 saying, In a certain city there was a certain judge, 
 not fearing God, and not regarding man. 8 And there 
 was in that citv a widow : and she came again and 
 again to him saving, Vindicate me from my adversary. 
 4 And for awhile he would not ; but afterwards he said 
 in himself, If even I fear not God, nor regard man, 
 6 vet, at any rate, because this widow is troublesome to 
 me, I will vindicate her, that she may not to the end 
 come and belabor me. G And said the Master, Hear 
 what the unprincipled judge says ! 7 And should God 
 not effect the vindication of his chosen, who cry to him 
 day and night : and does he bear long on their behalf? 
 8 1 sav to you that he will effect their vindication 
 speedily. Nevertheless, will the Son of man, on 
 having come, really find faith on the earth? 
 
202 LUKE XVIII. 
 
 9 And to certain ones also who were confident in 
 respect to themselves, that they were righteous, and 
 made nought of the rest, he spoke this parable. 10 Two 
 men went up into the temple to pray, the one a Phar- 
 isee, and the other a tribute-collector. u The Pharisee 
 taking his stand, to himself prayed thus: O God, I 
 thank thee that I am not as the rest of men, extor- 
 tioners, unjust, adulterers, or even as this tribute-col- 
 lector. 12 I fast twice in the week, I pay tithes of all 
 that I acquire. 13 And the tribute-collector stood at 
 a distance, and would not even lift up his eyes to 
 heaven, but repeatedly smote his breast, saying, O 
 God, be merciful to me the sinner [that I am]. 14 I 
 say to you, this [man] went down to his house jus- 
 tified rather indeed than that : because every one who 
 exalts himself will be humbled, but he who humbles 
 himself will be exalted. 
 
 15 And they were bringing to him infants also, that 
 he might touch them ; and on seeing [it] the disciples 
 rebuked them. 16 But Jesus called for them, saying, 
 Suffer the young children to come to me, and forbid 
 them not : for to such belongs the kingdom of God. 
 17 Verily I say to you, whoever should not receive the 
 kingdom of God as a young child, should in no wise 
 enter into it. 
 
 18 And a certain ruler asked him, saying, Good 
 Teacher, [by] doing what shall I inherit eternal life.'' 
 19 And said Jesus to him, Why call me good? None 
 [is] good but One, God. 20 Thou knowest the com- 
 mandments, DO NOT COMMIT ADULTERY, DO NOT 
 MURDER, DO NOT STEAL, DO NOT TESTIFY FALSELY, 
 
LUKE XVIII. 203 
 
 HONOR THY FATHER AND THY MOTHER. 21 Alld he 
 
 said, These all had I kept from youth. "And on 
 hearing [it] Jesus said to him, Still is one thing lack- 
 ing to thee : sell all whatever thou hast, and distribute 
 to [the] poor, and thou shalt have treasure in heaven : 
 and come, follow me. "But he on hearing these things 
 became very sad ; for he was exceedingly rich. 24 And 
 observing him Jesus said, With what difficulty do those 
 having wealth enter into the kingdom of God ! ,25 For 
 it is easier that a camel enter through a needle's eye, 
 than that a rich [man] enter into the kingdom of God. 
 "And they on hearing [it] said, And who can be 
 saved? "But he said, The things impossible with 
 men are possible with God. 28 And said Peter, Be- 
 hold, we having left our own followed thee. "And 
 he said to them, Verily I say to you, there is no one 
 who left house, or wife, or brothers, or parents, or 
 children, for the sake of the kingdom of God, ^who 
 surelv would not receive manifold more in this [pres- 
 ent] time, and, in the coming age, eternal life. 
 
 31 And taking with [him] the twelve he said to them, 
 Behold, we are going up to Jerusalem, and all the 
 things written by the prophets in reference to the Son 
 of man will be finished. 32 For he will be delivered 
 up to the Gentiles, and be made sport of, and abused, 
 and spit on; ""and after they have scourged they will 
 kill him. and on the third day he will rise up. M And 
 they understood none of these things, and this declara- 
 tion was hidden from them, and they knew not the 
 things spoken. 
 
204 LUKE XIX. 
 
 35 And it came to pass, when he drew near to Jeri- 
 cho, [that] a certain blind man sat by the way-side 
 begging. 36 And on hearing a crowd proceeding 
 through, he inquired what this meant. 37 And they 
 informed him that Jesus the Nazoraean was passing 
 along by. 38 And he cried out, saying, Jesus, Son of 
 David, have mercy on me ! 39 And those leading on 
 before began to rebuke him, in order that he should 
 be silent ; but he cried out much [the] more, Son of 
 David, have mercy on me! 40 And Jesus stopping 
 commanded him to be led to him. And when he had 
 drawn near he asked him, 41 What wilt thou [that] I 
 should do for thee? And he said, Master, that I should 
 recover sight. 42 And Jesus said to him, Recover sight : 
 thy faith has restored thee. And instantly he recov- 
 ered sight, and proceeded to follow him, glorifying 
 God. And all the people on seeing [it] gave praise 
 to God. 
 
 XIX. 
 
 *And having entered he was passing through Jeri- 
 cho. ^And lo ! [there was] a man called Zaccheus by 
 name ; and he himself was a chief tribute-collector, 
 and he was rich. 3 And he was seeking to see Jesus, 
 who he was ; and was unable from the crowd, be- 
 cause he was small in stature. 4 And, running on 
 before, he climbed up on a sycamore-tree to see him, 
 because he was to pass through [the city] that [way]. 
 5 And as he came to the place, Jesus looking up ob- 
 served him and said to him, Zaccheus, make haste 
 and come down : for to-day I must tarry at thy house. 
 6 And making haste he came down, and joyfully bade 
 
LUKE XIX. 205 
 
 him welcome. 7 And they all on seeing [it] began to 
 murmur, saying, He had gone in to lodge with a sin- 
 ner. B And Zaccheus, stopping, said to the Master, 
 Lo, the half of my possessions, Master, I give to the 
 poor; and if I had extorted any thing from anv one, 
 I pay back fourfold. °And said Jesus to him, To-day 
 had salvation come to this house, inasmuch as he also 
 is a son of Abraham. 10 For the Son of man came to 
 seek and to save what was lost. 
 
 "And while they were listening to these things 
 he spoke further a parable, because he was near to 
 Jerusalem, and they supposed that the kingdom of 
 God was instantly about to make its appearance. 
 ^Accordingly he said, A certain man, a nobleman, 
 went to a distant country, to receive for himself kingly 
 authority and to return. 13 And having called his own 
 ten servants he gave them ten mina?, and said to them, 
 Traffic while I am gone. 14 But his [fellow-] citizens 
 hated him, and sent an embassy in his steps, saying, 
 We are unwilling that this man reign over us. 15 And 
 it came to pass on his having come back thither, after 
 he had received the kingly authority, [that] he also 
 bade these servants, to whom he gave the money, to 
 be called to him, that he might know who had gained 
 by traffic, [and] what. lc And the first presented him- 
 self saying. Master, thy mina earned in addition ten 
 minae. 17 And he said to him, Very well done, good 
 servant : because thou wast faithful in a very small 
 [trust], have authority over ten cities. w And the 
 second came, saying, Thy mina, Master, made five 
 minae. 19 And he said also to this [one], And be 
 thou promoted over five cities. "And the next came, 
 
206 LUKE XIX. 
 
 saying, Master, behold, [here is] thy mina, which I 
 kept laid away in a handkerchief; 21 for I was afraid 
 of thee, because thou art a rigorous man : thou takest 
 up what thou didst not put down, and reapest what 
 thou didst not sow. 22 He says to him, Out of thy 
 mouth will I judge thee, evil servant ! Thou knewest 
 that I am a rigorous man, taking up what I did not 
 put down, and reaping what I did not sow? 23 And 
 why didst thou not commit my money to [the broker's] 
 table? And I on coming might have collected it with 
 interest. 24 And to those standing by he said, Take 
 away from him the mina, and give to him who has 
 the ten mina? ; — 25 and they said to him, Master, he has 
 ten minas ; — 26 for I say to you, that to every one who 
 has will be given ; but from him who has not, even 
 what he has will be taken away from him. 27 But 
 these enemies of mine, who were unwilling that I 
 should reign over them, lead hither, and slay them 
 before me. 
 
 28 And having said these things he proceeded on 
 before, going up to Jerusalem. 29 And it came to pass, 
 when he had drawn near to Bethphage and Bethany, 
 at the mount which is called [Mount] of Olives, he 
 sent away two of the disciples, 30 saying, Go into 
 the opposite village, in which, on entering, you will 
 find a colt tied, whereon no man had ever sat; and 
 having untied lead him along. 31 And if any one 
 asks you, Why are you untying [him]? thus shall 
 you say: The Master has need of him. 32 And 
 having departed, those sent found as he had told 
 them. 33 And as they were untying the colt, his own- 
 
LUKE XIX. 207 
 
 ers said to them. Why are you untying the colt? 
 84 And they said. The Master has need of him. 
 85 And they led him to Jesus, and. having flung their 
 garments on the colt, they mounted Jesus on [him]. 
 And as he rode along, they spread their garments 
 in the path. w And as he drew near, already, at the 
 descent of the Mount of Olives, the whole multitude 
 of the disciples began joyfully to praise God with a 
 loud voice for all the mighty deeds which they had 
 seen, 3 - saying, Blessed [be] the coming King in [the] 
 name of [the] Lord ! In heaven peace, and glory in 
 the highest! 3 ' J And some of the Pharisees from the 
 crowd said to him, Teacher, rebuke thy disciples. 
 40 And answering he said, I tell you that, if these shall 
 be silent, the stones will cry out. 
 
 41 And when he had come near, on seeing the city 
 he wept over it, saying, 42 If thou hadst known, even 
 thou, and indeed in this thy day, the necessary con- 
 ditions for thy peace ! But now were they hidden 
 from thy eyes. ^Because days will come upon thee 
 when thy enemies will throw a palisade about thee, 
 and encircle thee round, and hem thee in on every 
 side ; **and they will raze thee to the ground, and thy 
 children in thee, and not leave in thee a stone on a 
 stone — because thou knewest not the time of thy 
 visitation. 
 
 46 And entering into the temple he began to drive 
 out those [engaged in] selling, 46 saying to them, It 
 stands written, 
 
 And my House shall be a House of prayer; 
 But you made it a den of robbers. 
 
 47 And he taught daily in the temple: and the chief 
 
208 LUKE XX. 
 
 priests and the scribes, and the principal men of the 
 people, sought to destroy him, 48 and found not how 
 they should do [it] ; for the people all hung, listening, 
 on him. 
 
 XX. 
 
 *And it came to pass on one of the days, as he was 
 teaching the people in the temple, and proclaiming 
 the Good News, [that] the priests and the scribes, to- 
 gether with the elders, beset him, 2 and spoke, saying 
 to him, Tell us by what sort of authority thou doest 
 these things, or who it is that gave thee this authority. 
 3 And answering he said to them, I also will ask you 
 a word, and tell me: — 4 The baptism of John — of 
 heaven was [it], or of men? 5 And they argued 
 among themselves, saying, If we should say, Of 
 heaven, he will say, Why did you not believe him? 
 6 But if we should say, Of men, the people will all 
 stone us to death ; for they are persuaded that John 
 was a prophet. 7 And they answered, that they knew 
 not whence. 8 And Jesus said to them, Neither do I 
 on my part tell you by what sort of authority I do 
 these things. 
 
 9 And he began to speak to the people this para- 
 ble: — A man planted a vineyard, and let it to hus- 
 bandmen, and went abroad for a considerable time. 
 10 And in [due] season he sent to the husbandmen a 
 servant, in order that they shall give him of the yield 
 of the vineyard. But the husbandmen, having beaten 
 him, sent [him] away empty. n And he sent in addi- 
 tion another servant ; and him also, after they had 
 beaten and treated him shamefully, they sent away 
 
LUKE XX. 209 
 
 empty. u And he sent moreover a third: and this 
 [one] also they wounded and cast out. 18 And said 
 the owner of the vineyard, What shall I do? I will 
 send my beloved son : probably this [messenger] they 
 will respect. 14 But on seeing him the husbandmen 
 commenced reasoning one with another, saying, This 
 is the heir: let us kill him, that the inheritance may 
 become ours. J5 And thrusting him out of the vine- 
 yard they killed [him]. What then will the owner 
 of the vineyard do to them? 16 He will come and de- 
 stroy these husbandmen, and will give the vineyard to 
 others. And on hearing [it] they said, May it not 
 happen ! 17 And he, looking on them, said, What then 
 is this which stands written : 
 
 [The] stone which the builders rejected, 
 This came to be for head of the corner? 
 
 18 Every one who shall fall upon that stone will be 
 dashed in pieces ; but on whomsoever it should fall, 
 it will make chaff of him. 19 And the scribes and the 
 chief priests sought to thrust their hands on him in 
 that very hour, and they feared the people : for they 
 knew that to them he spoke this parable. 
 
 20 And watching their opportunity, they sent spies, 
 feigning themselves to be righteous [men], in order 
 to catch hold of him by a word, so as to deliver 
 him up to the chief power and to the authority of the 
 governor. a And they asked him, saying, Teacher, 
 we know that thou speakest and teachest rightly, and 
 dost not accept [the] personal appearance, but of a 
 truth teachest the way of God. --'Is it allowable that 
 we give tribute to Caesar or not? - :i I>ut discerning 
 
 *4 
 
210 LUKE XX. 
 
 their craftiness he said to them, 24 Show me a denarius. 
 Whose image and inscription has it? And answer- 
 ing they said, Caesar's. 25 And he said to them, There- 
 fore render what are Caesar's to Caesar, and what are 
 God's to God. 26 And they were not able to catch 
 hold of him by a word in presence of the people ; 
 and wondering at his answer they became silent. 
 
 27 And some of the Sadducees, having come to [him], 
 — those contending that there is not a resurrection, — 
 asked him, 28 saying, Teacher, Moses wrote us, If 
 
 ANY ONE'S BROTHER DIE HAVING A WIFE, AND THIS 
 
 [brother] be childless, that his brother take 
 
 THE WIFE AND RAISE UP OFFSPRING FROM [her] 
 
 to his brother. 29 There were accordingly seven 
 brothers. And the first having taken a wife died 
 childless. 80 And the second, 31 and the third, took her ; 
 and in the same manner also the seven left no chil- 
 dren, and died. 32 Afterwards also the wife died. 33 In 
 the resurrection, therefore, of which one of them does 
 the woman become wife ? For the seven had her as 
 wife. 34 And said Jesus to them, The sons of this 
 [present] age marry and are given in marriage, 35 but 
 those deemed worthy to attain to that [coming] age, 
 and to the resurrection which is from the dead, neither 
 marry nor are given in marriage ; 36 for neither can 
 they die any more, for they are equals of angels, and 
 are sons of God in being sons of the resurrection. 
 87 And that the dead rise, even Moses [in the passage] 
 at The Bush disclosed, when he calls [the] Lord the 
 God of Abraham and God of Isaac and God 
 of Jacob. 38 But he is not a God of dead [men], 
 but of living : for all live to him. 
 
LUKE XXL 211 
 
 39 And some of the Scribes answering' said, Teacher, 
 thou saidst well. ( w For they ventured no further to 
 ask him any tiling.) u And he said to them. How 
 say they that the Christ is son of David? 4 -'For David 
 himself says, in [the] book of Psalms, 
 
 Said the Lord to ray Lord, 
 
 Sit at my right hand, 
 43 Until I put thy enemies for thy footstool. 
 
 44 David therefore calls him Lord ; and how is he 
 his son? 
 
 45 And all the people listening, he said to the dis- 
 ciples, 46 Beware of the scribes, who delight to walk 
 in long robes, and are fond of salutations in the 
 market-places, and first seats in the synagogues, and 
 first reclining-places at the suppers; 47 who devour 
 the homes of widows, and in pretence make long 
 prayers : — these will receive a great deal more severe 
 judgment. 
 
 XXI. 
 
 ! Axd looking up he saw the rich casting their gifts 
 into the treasury. 2 And he saw a certain necessitous 
 widow, casting thither two bits of copper coin ; 3 and he 
 said, I tell you truly, that this poor widow cast [in] 
 more than all. 4 For all these, out of the surplus they 
 had, cast in among the gifts ; but she out of her pen- 
 urv cast [in] all the living which she had. 
 
 6 And some saying of the temple, that it stands 
 adorned with beautiful stones and offerings, he --aid. 
 6 As for these things which you arc viewing, there will 
 come days in which not a stone on a stone will be 
 
212 LUKE XXI. 
 
 left, which will not be thrown down. 7 And they 
 asked him, saying, Teacher, when therefore will these 
 things be? and what the sign when these things would 
 be about to happen? 8 And he said, See that you be 
 not misled : for many will come, upon my name, 
 saying, I am [he] ; and, The time is at hand. Do 
 not go after them. 9 And whenever you should hear 
 of wars and insurrections, be not dismayed. For 
 these must take place first, but not immediately [is] 
 the end. 
 
 10 Then he said to them, Nation will rise against 
 nation, and kingdom against kingdom, n and there 
 will be great earthquakes, and in various places there 
 will be famines and pestilences, and there will be 
 fearful portents and great signs from [the] sky. 
 12 But before all of this, they will thrust their hands 
 on you, and persecute [you], delivering [you] up into 
 synagogues and prisons, to be brought before kings 
 and governors for my name's sake. 13 It shall be to 
 you an opportunity for testimony. l4 Settle it in your 
 hearts, therefore, not to premeditate making a defense. 
 15 For I will give you an utterance and a wisdom, 
 which all who are opposed to you will not be able 
 to resist or contradict. 16 And you will be delivered 
 up even by parents, and brothers, and relatives, and 
 friends, and they will cause [some] of you to be put 
 to death. 17 And you will be hated by all, on account 
 of my name. 18 And [yet] a hair out of your head 
 should not be lost: 19 through your endurance you shall 
 gain your lives. 
 
 20 But whenever you should see Jerusalem encircled 
 by encamped armies, then know that her desolation 
 
LUKE XXI. 213 
 
 is at band. 21 Then let those in Judaea flee unto the 
 mountains, and those in the midst of her gfo out into 
 the country, and those in the country districts not enter 
 
 into her; "because these are days of vengeance, for 
 every thing that stands written to be finished. -"Woe 
 to those with child, and those with infants at the 
 breast, in those days. For there will be a great exi- 
 gency upon the land, and wrath to this people, - 4 and 
 they will fall by [the] edge of [the] sword, and be 
 carried captive into all the nations, and Jerusalem will 
 be trodden down by Gentiles until the appointed times 
 for the Gentiles be completed. - 5 And there will be 
 signs in sun and moon and stars ; and, on the earth, 
 anguish of nations, in perplexity at [the] roaring and 
 tossing of the sea ; - 6 men fainting from fear and ex- 
 pectation of the calamities coming on the habitable 
 world : for the hosts of the skies will be shaken. 
 "And then will they see the Son of man coming on a 
 cloud with great power and glory. 28 And when these 
 tilings begin to take place, stand erect and lift up your 
 heads, because your redemption draws nigh. 
 
 And he spoke a parable to them. See the fig-tree, 
 and all the trees. "Whenever they already put forth, 
 as you look you know of vourselves that the summer 
 is already near. 31 So also you, whenever you see 
 these things coming to pass, know that the kingdom 
 of God is near. 3 - Verily I say to you. that this gen- 
 eration should not pass away, until they should all 
 take place. 'Heaven and earth shall pass away, but 
 my words shall in no wise pass away. 
 
 ^But take heed to yourselves, lest your hearts be 
 heavy with surfeiting and drunkenness, and life's 
 
214 LUKE XXII. 
 
 anxieties, and that day fall upon you unforeseen, 35 as 
 a snare : for it will come on all that sit on the face of 
 all the earth. 36 But watch, in every season praying 
 that you might have strength to escape all these calam- 
 ities that are about to happen, and to stand before the 
 Son of man. 
 
 37 And during the days he was teaching in the tem- 
 ple, and on the nights he came out and lodged upon 
 the Mount which is called [Mount] of Olives. 38 And 
 all the people used to come early to him in the temple, 
 to hear him. 
 
 XXII. 
 
 *And the feast of the Unleavened Bread, the Pass- 
 over [so] called, was drawing near. 2 And the chief 
 priests and the scribes were seeking how to destroy 
 him ; for they were in fear of the people. 
 
 3 And Satan entered into Judas Iscariot [so] called, 
 being of the number of the twelve. 4 And going away 
 he conferred with the chief priests and commandants, 
 how to deliver him up to them. 5 And they were 
 glad, and agreed together to give him money. 6 And 
 he pledged himself, and began to seek an oppor- 
 tunity to deliver him up to them in the absence of 
 a crowd. 
 
 7 And the day of the Unleavened Bread came, in 
 which the passover must be sacrificed. 8 And he sent 
 Peter and John, saying, Go, and make ready the 
 passover for us, that we may eat. 9 And they said 
 
LUKE XXII. 215 
 
 to him, Where wilt thou that we make ready? 10 And 
 he said to them, Behold, on your entering into the city, 
 there will meet you a man carrying a jar of water: 
 follow him into the house into which he enters, n and 
 you shall sav to the master of the house, The Teacher 
 sa\ s to thee, Where is the lodging-place, where I may 
 eat the passover with my disciples. 12 And that [per- 
 son] will show you a large upper-room furnished : 
 there make ready. 13 And they went and found as he 
 had told them, and they made ready the passover. 
 
 14 And when the hour arrived, he reclined at table, 
 and the apostles with him. 15 And he said to them, I 
 very much desired to eat this passover with you before 
 I suffered. 16 For I sav to you that no more eat I of 
 it, until it become fulfilled in the kingdom of God. 
 17 And receiving a cup he offered thanks, and said, 
 Take this, and distribute among yourselves. 18 For 
 I sav to you, I drink not henceforth of the product of 
 the vine, until [the time] when the kingdom of God 
 shall have come. 19 And taking a loaf he offered 
 thanks, and broke and gave to them, saying, This is 
 my body, which is given for you : do this, to promote 
 remembrance of me. ^And the cup in the same man- 
 ner, after having supped ; saying, This cup [is] the new 
 covenant in my blood, which is poured out for you. 
 21 But behold, the hand of the [one] delivering me up 
 [is] with me on the table. "Because the Son of man 
 indeed goes, according to what has been determined: 
 but woe to that man through whom he is delivered 
 up. -'And they on their part began to inquire among 
 themselves, who of them it really was, that was about 
 to perpetrate this. 
 
216 LUKE XXII. 
 
 24 And there arose also a rivalry among them, as to 
 which one of them seemed likely to be greater [than 
 the rest]. ^ But he said to them, The kings of the 
 nations domineer over them, and they who exercise 
 authority over them are called benefactors; 26 but not 
 so you : on the contrary, let the greater [one] among 
 you become as the younger, and the leading [one] as 
 the ministering attendant. 27 For which is greater, the 
 [one] reclining at table, or the ministering attendant? 
 Is it not the [one] reclining at table? But I am in the 
 midst of you as the ministering attendant. 
 
 28 And you are they who have continued with me in 
 my trials. ^And I assign to you, as my Father as- 
 signed to me, a kingdom, 30 that you may eat and 
 drink at my table in my kingdom ; and you shall sit 
 on thrones judging the twelve tribes of Israel. 31 Simon, 
 Simon, behold, Satan demanded you [all] to sift as the 
 wheat; 32 but I prayed for thee, that thy faith fail not. 
 And do thou, when once returned, strengthen thy 
 brothers. ^And he said to him, Master, ready am I 
 to go forth with thee both to prison and to death. 
 34 And he said, I tell thee, Peter, not a cock will crow 
 to-day, until thou shalt have thrice denied having 
 known me. 
 
 35 And he said to them, When I sent you away 
 without purse, and wallet, and sandals, did you lack 
 any thing? 36 And they said, Nothing. And he said to 
 them, But now he that has a purse, let him take [it] ; 
 likewise also wallet : and he that has not, let him sell 
 his garment and buy a sword. 37 For I say to you, 
 that this which stands written must be accomplished 
 in me, — 
 
LUKE XXII. 217 
 
 And he was reckoned with the lawless. 
 For surely the [matter] in reference to me is having 
 an end. 3S And they said. Master, behold, here [are] 
 two swords. And he said to them, It is enough. 
 
 39 And on coming out he went out as usual to the 
 Mount of Olives : and the disciples also followed him. 
 40 And on having arrived at the place he said to them, 
 Pray to enter not into trial. 41 And he himself drew 
 away from them about a stone's throw, and bowing 
 his knees prayed, 4 - saying, Father, if thou art willing 
 to bear away this cup from me ! Nevertheless not my 
 will, but thine, come to pass ! ^And there appeared 
 to him an angel from heaven, strengthening him. 
 44 And being in agony be prayed more intensely; and 
 his sweat became as big drops of blood falling 
 down on the ground. ^And, having risen from 
 prayer, on coming to the disciples he found them 
 asleep, from sorrow; 46 and he said to them, Why 
 sleep you? Rise up and pray, that you enter not 
 into trial. 
 
 47 While he was yet speaking, behold, a crowd ! and 
 he who was called Judas, one of the twelve, went 
 before them, and drew near to Jesus, to kiss him. 
 48 And Jesus said to him, Judas, deliverest thou up the 
 Son of man with a kiss? 49 And those about him 
 perceiving what was to be, said, Master, shall we 
 smite with sword? 50 And a certain one of them smote 
 the high-priest's servant, and took oft* his right ear. 
 61 And Jesus answering said, Sutler as far as this ; and 
 touching the ear he healed it. M And said Jesus to 
 the chief priests and commandants of the temple, 
 
218 LUKE XXII. 
 
 and elders, who presented themselves before him, 
 Have you come out, as against a robber, with swords 
 and bludgeons? & While I was daily with you in 
 the temple you did not stretch out your hands upon 
 me. But this is your hour, and the authority of the 
 darkness. 
 
 54 And having arrested they led him away, and con- 
 ducted [him] into the house of the high-priest ; and 
 Peter followed at a distance. 55 And after they had 
 kindled a fire in the midst of the court, and sat down 
 together, Peter sat down among them. 5G And a cer- 
 tain servant-girl, seeing him seated at the blaze, 
 and gazing at him, said, This [man], too, was with 
 him. 57 But he denied him, saying, I do not know 
 him, woman. 58 And after a little while another [per- 
 son] seeing him said, Thou, too, art of them. But 
 Peter said, Man, I am not. 59 And about one hour 
 having elapsed, some one else protested, saying, Of 
 a truth this [man], too, was with him ; for he is 
 also a Galilean. 60 But Peter said, Man, I know not 
 what thou art saying. And instantly, while he was 
 yet speaking, a cock crowed, 61 and the Master turning 
 looked on Peter ; and Peter remembered the word of 
 the Master, how he said to him, Before a cock crows 
 to-day, thou wilt deny me thrice. 62 And, coming forth 
 outside, he wept bitterly. 
 
 63 And the men who held him in custody proceeded 
 to mock him, having beaten [him] ; 64 and, blindfold- 
 ing they asked him saying, Prophesy, who is it that 
 struck thee? 66 And many other things in their railing 
 they said against him. 
 
 66 And when it became day, the eldership of the 
 
LUKE XXIII. 219 
 
 people, both chief priests and scribes, assembled, and 
 conducted him up into their Sanhedrim, saying, If 
 thou art the Christ, tell us. C7 And he said to them, 
 If I should tell you, you would not believe at all ; 
 68 and, if I should ask a question, you would not 
 answer. 69 But henceforward will the Son of man be 
 seated at the right hand of the power of God. 70 And 
 they all said, Art thou then the Son of God? And he 
 said to them, You say that I am. 71 And they said, 
 Why have we further need of testimony? For we 
 ourselves heard from his own mouth. 
 
 XXIII. 
 
 *And the whole multitude of them rising up led 
 him to Pilate. 2 And they began to accuse him, say- 
 ing, This [man] we found perverting our nation, and 
 forbidding to give tribute to Cajsar, and saying that 
 he himself is Christ, a king. s And Pilate asked him, 
 saying, Art thou the king of the Jews? And he 
 answering him said, Thou sayest [it]. 4 And Pilate 
 said to the chief priests and the crowds, I find nothing 
 criminal in this man. 5 But they were urgent, saying, 
 He agitates the people, teaching throughout all Judasa, 
 and, commencing from Galilee, [proceeding] as far 
 as here. 
 
 6 Now Pilate, on hearing of Galilee, asked if the 
 man was a Galilean; 7 and finding out that he was 
 from Herod's jurisdiction, he sent him up to Herod; 
 [the latter] being himself also in Jerusalem in these 
 days. 8 And Herod on seeing Jesus was exceedingly 
 glad ; for he was for a long time wishing to see him, on 
 
220 LUKE XXIII. 
 
 account of hearing about him, and was hoping to 
 see some sign occurring by him. 9 And he put quite 
 a number of questions to him ; but he on his part 
 answered him nothing. 10 And the chief priests and 
 the scribes stood with intense eagerness accusing him. 
 11 And Herod also, after having, together with his 
 armed men, set him at nought and mocked [him], 
 threw about [him] a gorgeous robe, and sent him 
 back to Pilate. 12 And both Herod and Pilate became 
 friends on this very day with each other : for pre- 
 viously they were in mutual hostility. 
 
 13 And Pilate, having summoned the chief priests 
 and the rulers and the people, 14 said to them, You 
 brought this man to me as a perverter of the people ; 
 and behold, I on my part, having examined him before 
 you, found in this man nothing criminal in respect to 
 the things you allege against him. 15 But not even did 
 Herod ; for he sent him back to us. And lo, nothing 
 worthy of death has been done by him. 1G Having 
 therefore chastised, I will release him. 18 And they 
 raised a shout, — the whole multitude together, — say- 
 ing, Away with this [man], and release to us Barab- 
 bas ! — 19 who on account of a certain sedition arisen 
 in the city, and murder, had been put in the prison. 
 20 And again Pilate addressed [them], wishing to 
 release Jesus. 21 But they called out thereon, saying, 
 Crucify, crucify him! 22 And he a third time spoke 
 to them, For what evil had this [man] done? No 
 capital offense found I in him ; having therefore chas- 
 tised, I will release him. a3 But they insisted with loud 
 voices, demanding that he be crucified : and their voices 
 prevailed. 24 And Pilate decided thereon that their 
 
LUKE XXIII. 221 
 
 demand be carried into execution. ffi And he released 
 the [one] thrown into prison on account of sedition 
 and murder, whom they demanded ; but Jesus he de- 
 livered up to their will. 
 
 26 And as they led him away, they laid hold of a 
 certain Simon, a Cyrenian, coming from [the] coun- 
 try, and put on him the cross to bear after Jesus. 
 -And there followed him a great multitude of the 
 people, and of women who were smiting themselves 
 and lamenting him. 2S But turning to them Jesus said, 
 Daughters of Jerusalem ! weep not for me ; but weep 
 for yourselves, and for your children. ^Because lo, 
 days are coming in which they will say, Happy the 
 barren, and the wombs that never bore, and breasts 
 that had not nursed ! ^Then will they begin to say to 
 the mountains, Fall on us ! and to the hills, Cover us ! 
 31 Because if they do these things in [the case of] the 
 green tree, what would take place in the dry? 32 And 
 there were also led with him two others, malefactors, 
 to be executed. 
 
 33 And when they came to the place which was 
 called Skull, they there crucified him, and the male- 
 factors, one on the right and the other on the left. 
 34 And Tesus said, Father, forgive them ; for they know 
 not what they are doing. And, dividing his garments, 
 they cast lots [for them]. w And the people stood 
 looking on; and the rulers kept easting their sneers, 
 saying, Others he saved, let him save himself, if this 
 [man] is the Christ, the Chosen [one] of God. ;, 'And 
 the soldiers also made sport of him, coming to [him], 
 offering him sour wine, w and saving, If thou art the 
 king of the Jews, save thyself. And there was also 
 
222 LUKE XXIII. 
 
 an inscription over him, THE KING OF THE 
 JEWS, THIS. 
 
 39 And one of the suspended malefactors railed at 
 him, Art not thou the Christ? Save thyself and us! 
 40 But the other answering rebuked him and said, 
 Hast not thou even fear of God, because thou art 
 under the same sentence? 41 And we indeed justly; 
 for we are receiving the proper deserts for what 
 we did : but this man did nothing amiss. 42 And he 
 said, Jesus, remember me, whenever thou shouldst 
 come in thy kingdom. 43 And he said to him, Verily 
 I say to thee, to-day thou shalt be with me in Para- 
 dise. 
 
 44 And it was already about [the] sixth hour, and 
 there came on a darkness over all the land until [the] 
 ninth hour, 45 the sun being in eclipse, and the vail of 
 the temple was rent in the middle. 46 And calling 
 out with a loud voice, Jesus said, Father, into thy 
 hands I commit my spirit : and having said this, he 
 expired. 47 And the centurion on seeing the event 
 glorified God, saying, Really this man was a righteous 
 [man]. 48 And all the crowds present at this sight, 
 having viewed the transactions, smiting their breasts 
 returned. 49 And all his acquaintances stood at a dis- 
 tance, also women who followed him from Galilee, 
 viewing these things. 
 
 50 And behold, a man from Arimathaea, a city of the 
 Jews, Joseph by name, being a councillor, and a good 
 and righteous man ( 51 he had not assented to their counsel 
 and deed), who was expecting the kingdom of God, — 
 52 this [man] coming to Pilate asked for the body of 
 
LUKE XXIV. 223 
 
 Jesus. 53 And having taken it down he wrapped it in 
 linen; and he laid him in a rock-hewn tomb, where 
 no one had ever vet been laid. M And it was Prepara- 
 tion-day : and Sabbath was dawning. 
 
 55 And women, who had accompanied him out of 
 Galilee, followed after and beheld the tomb, and how 
 his body was laid; M and returning got in readiness 
 aromatics and ointments. And they rested during the 
 Sabbath, according to the commandment. 
 
 XXIV. 
 
 2 But on the first [dav] of the week, at day-break, 
 they came to the tomb, bringing the aromatics which 
 thev had sot in readiness. -And thev found the stone 
 rolled away horn the tomb, 3 and having gone in found 
 not the body of the Lord Jesus. 4 And it came to pass, 
 in their perplexity about this, behold also two men 
 stood by them in dazzling apparel, "'and on their be- 
 coming afraid, and bending their faces to the ground. 
 said to them. Why seek you the living [one] amid 
 the dead? c He is not here, but had risen. Re- 
 member how he spoke to you. while he was vet in 
 Galilee, T saving that the Son of man must be de- 
 livered up into the hands of sinners, and be crucified, 
 and on the third day arise. B And they remembered 
 his words; 'and, returning from the tomb, they re- 
 ported all these things to the eleven, and to all the 
 rest. l0 And they were the Magdalene Mary, and I >- 
 anna, and Mary the [mother] of James: and the rest 
 of the women with them told these things to the apos- 
 
224 LUKE XXIV. 
 
 ties. u And these words seemed in their view as idle 
 talk, and they disbelieved them. 12 But Peter rising 
 up ran to the tomb, and, stooping down, he sees the 
 linen clothes laid by themselves : and he departed to 
 his home, wondering at the event. 
 
 13 And lo, two of them were proceeding on this very 
 day to a village, the name of which was Emmaus, 
 about sixty furlongs distant from Jerusalem ; 14 and 
 they themselves were conversing with one another 
 about all these events. 15 And it came to pass, while 
 they were conversing and questioning, [that] also 
 Jesus himself, having drawn near, went in company 
 with them. 16 And their eyes were holden, so that 
 they did not recognize him. 17 And he said to them, 
 What [are] these words which you are exchanging 
 with one another, as you walk? And they stopped, 
 with a sad countenance. 18 And one, whose name was 
 Kleopas, answering said to him, Sojournest thou alone 
 in Jerusalem, and didst not know the transactions in 
 it in these days? 19 And he said to them, Of what 
 kind? And they said to him, Those concerning Jesus, 
 the Nazarene, who became a prophet mighty in work 
 and word before God and all the people — 20 how that 
 both our chief priests and rulers delivered him up to 
 sentence of death, and crucified him. 21 But we were 
 hoping that he himself was the [one] about to redeem 
 Israel. Nay indeed, even with all these, this is a third 
 day with him since these things occurred. 22 Nay fur- 
 ther, certain women from among us put us into ex- 
 citement, by having been early at the tomb; a3 and 
 not finding his body, they came saying that they had 
 also seen a vision of angels, who affirm that he is 
 
LUKE XXIV. 226 
 
 alive. - 4 Aiul some of those with us went away to 
 the tomb, and found it [to be] just as even the women 
 had said : but him they saw not. 
 
 25 And he himself said to them, O unthinking, and 
 slow with the heart to believe in all that the prophets 
 had spoken! -'"Was it not necessary that the Christ 
 should sutler these things, and enter into his glory? 
 87 And commencing from Moses and from all the 
 prophets, he interpreted to them in all the Scriptures 
 the things concerning himself. 
 
 88 And they had come near to the village whither 
 they were going, and he himself assumed to go farther. 
 29 And thev constrained him, saying, Stay with us, be- 
 cause it is towards evening, and the day has already 
 declined. And he went in to stay with them. 3J And it 
 came to pass that, as he reclined at table with them, 
 having taken the bread he invoked a blessing, and 
 broke, and thereupon gave to them. 31 And their 
 eves were thoroughly opened, and they recognized 
 him, and he himself passed out of their sight. ;j And 
 thev said one to another, Did not our heart burn in 
 us as he spoke to us on the way, as he clearly opened 
 to us the Scriptures? ^'And, rising up that very 
 hour, thev returned to Jerusalem, and found assembled 
 the eleven and those with them, w saying. The Master 
 had really risen, and been seen by Simon. "'And 
 they themselves narrated the [events] on the way, 
 and how he became known to them in the breaking 
 of the bread. 
 
 36 And, while thev were speaking these things, he 
 himself stood in the midst of them. 3r And becoming 
 dismayed and terrified, they supposed that they were 
 
226 LUKE XXIV. 
 
 viewing a spirit. 38 And he said to them, Why are 
 you troubled, and on what account do questionings 
 arise in your heart? 39 See my hands and my feet, 
 that it is I myself. Feel me and see ; because a spirit 
 has not flesh and bones, as you see me having. 41 And 
 while they still disbelieved from joy, and were wonder- 
 ing, he said to them, Have you any thing eatable here? 
 42 And they gave him part of a broiled fish. ^And he 
 took and ate before them. 
 
 44 And he said to them, These are my words, which 
 I spoke to you being still with you, that all the things 
 written in the Law of Moses, and Prophets, and 
 Psalms, concerning me, must be fulfilled. 45 Then he 
 thoroughly opened their mind to understand the Scrip- 
 tures, 46 and said to them, Thus it stands written, 
 that the Christ should suffer, and rise up from the 
 dead the third day, 47 and that on [the authority of] 
 his name repentance for remission of sins be pro- 
 claimed to all the nations, commencing from Jerusa- 
 lem. 48 You [are] witnesses of these things. 49 And 
 lo, I send forth the promise of my Father to you. 
 And do you abide in the city, until you shall have 
 become clothed from on high with power. 
 
 50 And he led them out as far as to Bethany; and 
 lifting up his hands he blessed them. 5l And it came 
 to pass that, while he was blessing them, he parted 
 from them. 52 And they themselves returned to Jerusa- 
 lem with great joy ; 53 and were continually in the 
 temple, praising God. 
 
ACCORDING TO JOHN. 
 
 I. 1-18. 
 
 1 In [the] beginning was the Word, and the Word 
 was with God, and God was the Word. 2 This was in 
 [the] beginning with God. 3 All things through it 
 arose into being, and without it arose not even one 
 thing which has arisen. 4 In it is Life, and the Life 
 was the Light of men. 5 And the Light shines on, 
 in the Darkness ; and the Darkness did not appre- 
 hend it. 
 
 6 There arose a man, sent from God, wiiose name 
 was John. 7 This [man] came for testimony, to bear 
 testimony concerning the Light, that all should believe 
 through him. 8 He was not the Light, but [came] to 
 bear testimony concerning the Liirht. 
 
 9 The true Light which enlightens every man, con- 
 tinued coming into the world. 10 It was in the world, 
 and the world through it arose into being, and the 
 world knew it not. "It came to its own peculiar 
 [home], and its own peculiar [people] received it 
 not. u But as many as received it, to them it gave au- 
 thority to become children of God, — to those believing 
 
228 JOHN I. 
 
 on its name ; 13 who not of [particular] race, neither 
 of will of flesh, nor of will of man, but of God, were 
 born. 
 
 14 And the Word became flesh, and tabernacled 
 among us — and we beheld his glory, a glory as of 
 an only-begotten [proceeding] from [the presence of] 
 a father — full of grace and truth. 15 John testifies con- 
 cerning him and exclaims, saying, This was [he] of 
 whom I said, He who comes after me has come to be 
 before me, because he was my superior. 16 Because 
 out of his fulness we all received, even grace succeed- 
 ing grace. n Because the Law was given through 
 Moses : the Grace and the Truth arose through Jesus 
 Christ. 18 No one has ever seen God : the only-begot- 
 ten Son, who is upon the bosom of the Father, he 
 declared [Him]. 
 
 I. 19-51. 
 
 19 And this is the testimony of John, when the Jews 
 of Jerusalem sent priests and Levites to ask him, Who 
 art thou? 20 And he confessed and denied not; and 
 confessed, I am not the Christ. 21 And they asked 
 him, What then? Art thou Elijah? He says, I am 
 not. Art thou the- Prophet? And he answered, No. 
 22 They said therefore to him, Who art thou? that we 
 may give an answer to those having sent us. What 
 sayest thou about thyself? 23 He said, I [am] 
 
 A Crier's voice in the Desert, — 
 Make straight the way of [the] Lord ! 
 
 as said Isaiah the prophet. 24 And [some of those] sent 
 
JOHN I. 229 
 
 were of the Pharisees ; " and they asked him and said 
 to him, Why then dost thou baptize, if thou art not 
 the Christ, neither Elijah, nor the Prophet? 2C John 
 answered them, saying, I baptize in water. In the 
 midst of you stands [one] whom you know not — 
 27 he who comes after me — the thong of whose sandal 
 I am not fit to untie. 
 
 28 These things took place in Bethany beyond the 
 Jordan, where John was baptizing. 
 
 29 The next day, he beholds Jesus coming to him, 
 and says, See ! the Lamb of God, that takes away the 
 sin of the world! ^This is [he] in behalf of whom 
 I said, After me comes a man who has come to be 
 before me, because he was my superior. 31 And I did 
 not know him ; but that he might be made manifest 
 to Israel, for this came I baptizing in water. 32 And 
 John bore testimony, saying, I have beheld the Spirit 
 descending as a dove out of [the] sky, and it remained 
 on him. &3 And I did not know him : but He who 
 sent me to baptize in water, He said to me, Upon 
 whomsoever thou see the Spirit descending, and re- 
 maining on him, this is he who baptizes in [the] Holy 
 Spirit. 84 And I have seen, and have borne testimony, 
 that this is the Son of God. 
 
 35 The next day, John was again standing, and two 
 of his disciples ; 86 and, looking at Jesus as he walked, 
 he says, See ! the Lamb of God ! w The two disci- 
 ples heard him as he spoke, and they followed Jesus. 
 88 Jesus, turning round and seeing them following, 
 says to them, What are you seeking? And they 
 
230 JOHN I. 
 
 said to him, Rabbi — that is to say, being interpreted, 
 Teacher — where art thou staying? 39 He says to 
 them, Come, and you shall see. They accordingly 
 came and saw where he was staying, and they stayed 
 with him that day: it was about [the] tenth hour. 
 40 Andrew, the brother of Simon Peter, was one of 
 the two who heard from John and followed him : 
 41 this [Andrew] first finds his own brother Simon, 
 and says to him, We have found the Messiah — 
 that is, interpreted, Christ [Anointed]. 42 He led 
 him to Jesus. Looking at him Jesus said, Thou art 
 Simon, the son of John; thou shalt be called Cephas 
 — which is interpreted Peter [Stone]. 
 
 43 The next day, he wished to depart into Galilee, 
 and he finds Philip ; and says Jesns to him, Follow 
 me. "Now Philip was from Bethsaida, of the city 
 of Andrew and Peter. 45 Philip finds Nathanael and 
 says to him, [Him] of whom Moses in the Law wrote, 
 and the Prophets, we have found — Jesns, son of 
 Joseph, who is from Nazareth. 46 Said Nathanael to 
 him, Can there be any thing good out of Nazareth? 
 Says Philip to him, Come and see. 47 Jesus saw 
 Nathanael coming to him, and he says of him, See ! 
 an Israelite in very truth, in whom is no guile ! 48 Says 
 Nathanael to him, Whence knowest thou me? Jesns 
 answered and said to him, Before Philip called thee, 
 when thou wast under the fig-tree, I saw thee. 49 Na- 
 thanael answered him, Rabbi, thou art the Son of God, 
 thou art King of Israel. ^ Jesns answered and said to 
 him, Because I told thee that I saw thee underneath 
 the fig-tree, believest thou? Thou wilt see greater 
 
JOHN II. 231 
 
 things than these. "And he says to him, Verily, 
 verily I say to von, yon will see heaven opened, and 
 the angels of God ascending and descending upon the 
 Son of man. 
 
 II. 
 
 'And on the third day, a wedding took place in 
 Cana of Galilee, and the mother of Jesns was there. 
 -And Jesns also was invited, and his disciples, to the 
 wedding. 3 And wine having fallen short, the mother 
 of Jesns says to him, They have no wine. 4 Says Jesns 
 to her, What have I to do with thee, woman? Not 
 vet had my hour come. 5 Says his mother to the 
 attendants, Whatever he may say to you, do. 6 Now 
 there were set there six stone water-jars, according 
 to the Jews' [custom of] purification, containing two 
 or three amphorae apiece. ' Says Jesns to them, Fill 
 the jars with water. And they filled them to the 
 brim. 8 And he says to them, Draw now. and bear to 
 the master of the feast. And they bore [it]. 9 And 
 as the master of the feast tasted the water become 
 wine, and knew not whence it was, — but the attend- 
 ants knew, who drew the water, — the master of the 
 feast calls the bridegroom 10 and says to him, Every 
 man first puts on the choice wine, and, whenever they 
 become drunken, the inferior : thou hast kept the 
 choice wine until now. 
 
 11 This commencement of the signs did Jesus make 
 in Cana of Galilee, and manifested his glory, and his 
 disciples believed on him. u After this he went down 
 to Kapharnaum, himself, and his mother, and his 
 
232 JOHN II. 
 
 brothers, and his disciples ; and they remained there 
 not many days. 
 
 13 And the Passover of the Jews was near, and Jesus 
 went up to Jerusalem. 14 And he found, in the temple, 
 those selling cattle and sheep and doves, and the bro- 
 kers sitting ; 15 and, having made a whip of rush-cords, 
 he drove all out of the temple, both the sheep and the 
 cattle, and spilled the brokers' coin, and overturned 
 the tables, 16 and said to those selling the doves, Take 
 these things hence : make not the house of my Father 
 a house of traffic. 17 His disciples remembered that it 
 stands written, 
 
 The zeal for thy House will consume me. 
 
 18 The Jews therefore answered and said to him, What 
 sign showest thou to us, [seeing] that thou doest these 
 things? 19 Jesus answered and said to them, Demolish 
 this sanctuary, and in three days I will raise it. 20 Said 
 the Jews therefore, This Sanctuary was built in forty- 
 six years ; and wilt thou raise it in three days? 21 But 
 he spoke of the sanctuary of his body. 22 When ac- 
 cordingly he had risen from [the] dead, his disciples 
 remembered that he said this ; and they believed the 
 Scripture, and the word which Jesus had spoken. 
 
 23 And while he was in Jerusalem, at the Passover, 
 at the feast, many believed on his name, beholding his 
 signs which he wrought. 24 But Jesus on his part did 
 not trust himself to them, because he knew all, 25 and 
 because he had no need that any one should bear 
 testimony of man ; for he himself knew what was 
 in man. 
 
JOHN III. 233 
 
 III. 
 
 1 Now there was a man of the Pharisees, Nicodemus 
 bv name, a ruler of the Jews. -This [man] came 
 to him by night, and said to him, Rabbi, we know 
 that thou hast come, a teacher, from God ; for no one 
 can do these signs which thou art doing, unless God 
 be with him. 3 Jesus answered and said to him, 
 Verily, verily I say to thee, unless one be born 
 from above, he cannot perceive the kingdom of God. 
 4 Says Nicodemus to him, How can a man be born 
 when he is old? Can he a second time enter into 
 his mother's womb and be born ? 5 Jesus answered, 
 Verily, verily I say to thee, unless one be born of 
 water and Spirit, he cannot enter into the kingdom 
 of God. 6 That which has been born of the flesh is 
 flesh, and that which has been born of the Spirit is 
 spirit. T Do not wonder that I said to thee, You must 
 be born from above. 8 The wind blows where it will, 
 and thou hearest the sound thereof, but knowest not 
 whence it comes, and where it goes : so is every one who 
 has been born of the Spirit. 9 Nicodemus answered 
 and said to him, How can these things come to pass? 
 
 10 Jesus answered and said to him, Art thou the 
 teacher of Israel, and knowest not these things? 
 "Verily, verily I say to thee, that we are speaking 
 of what we know, and bearing testimony of what we 
 have seen ; and our testimony you do not receive. 
 lJ If I told you the earthly [obvious] tilings and you 
 believe not, how. if I should tell you the heavenly, will 
 you believe? 13 And no one has ascended into heaven 
 but he who descended out of heaven, the Son of man 
 
234 JOHN III. 
 
 who is in heaven. 14 And as Moses lifted up the ser- 
 pent in the Desert, so must the Son of man be lifted 
 up, 15 that every one who believes in him may have 
 eternal life. 16 For God so loved the world as that he 
 gave the only-begotten Son, that every one who be- 
 lieves on him should not perish, but have eternal life. 
 
 17 For God did not send the Son into the world to judge 
 the world, but that the world be saved through him. 
 
 18 He who believes on him is not judged ; he who be- 
 lieves not has already been judged, because he has not 
 believed on the name of the only-begotten Son of God. 
 
 19 And this is the judgment, that the Light has come 
 into the world, and men loved the Darkness rather 
 than the Light : for their deeds were evil. 20 For every 
 one who commits base [deeds] hates the Light, and 
 does not come to the Light, lest his deeds be reproved. 
 21 But he who practises the truth comes to the Light, 
 in order that his deeds may become manifest, that they 
 have been wrought in God. 
 
 22 Afterwards, came Jesus and his disciples into the 
 Judaean district ; and he abode with them there, and 
 baptized. 23 Now John also was baptizing in y£non, 
 near Salim, because abundance of water was there, 
 and [people] were [constantly] arriving and were 
 baptized: 24 for not yet was John thrown into the 
 prison. 25 There arose thereupon a discussion of 
 John's disciples with a Jew about purification. 26 And 
 they came to John and said to him, Rabbi, he who 
 was with thee beyond the Jordan, to whom thou hast 
 borne testimony, see! this [one] baptizes, and all are 
 coming to him ! 27 John answered and said, No man 
 
JOHN IV. 235 
 
 can receive any thing unless it have been given him 
 out of heaven. 28 You yourselves bear me witness 
 that I said, I am not the Christ, but that I have been 
 sent before him. s He who has the bride is bride- 
 groom ; but the friend of the bridegroom, who stands 
 and hears him, rejoices w r ith joy on account of the 
 bridegroom's voice. This my joy has therefore been 
 made full. ^ He must increase, but I must decrease. 
 81 He who comes from above is over all ; he who is 
 of earthly origin is of the earthly nature, and speaks 
 of the earth. He who comes of heavenly origin 32 tes- 
 tifies of what he has seen, and had heard, and his 
 testimony no one receives. 83 He, who had received 
 his testimony, had set his seal that God is true. ^For 
 he, whom God sent, speaks the words of God ; for not 
 by measure does He give the Spirit. 35 The Father 
 loves the Son, and has given all things [to be] in his 
 hand. 36 He who believes on the Son has eternal life : 
 he who disobeys the Son shall not see life, but the 
 wrath of God remains on him. 
 
 IV. 
 
 1 When therefore Jesus knew that the Pharisees 
 had heard that Jesus was making and baptizing more 
 disciples than John — 2 although indeed Jesus himself 
 did not baptize, but his disciples — 3 he left Judaea and 
 went again into Galilee. 4 And he was obliged to pass 
 through Samaria. 5 Accordinglv lie comes to a city 
 of Samaria called Sychar, near the tract of land which 
 Jacob gave to his son Joseph. 6 And Jacob's well was 
 there. Jesus therefore having become fatigued by the 
 
236 JOHN IV. 
 
 journey, was sitting thus by the well. It was about 
 [the] sixth hour. 
 
 7 There comes a woman of Samaria to draw water. 
 Says Jesus to her, Give me to drink. — 8 For his disci- 
 ples had gone away into the city to buy provisions. — 
 9 Says the Samaritan woman to him, How dost thou, 
 being a Jew, ask drink from me, being a Samari- 
 tan woman? (For Jews hold no intercourse with 
 Samaritans.) 10 Jesus answered and said to her, If 
 thou hadst known the gift of God, and who it is that 
 says to thee. Give me to drink, thou wouldst have 
 asked of him, and he would have given thee living 
 water. n Says the woman to him, Sir, not even hast 
 thou a bucket, and the well is deep : whence hast 
 thou the living water? 12 Art thou greater than our 
 father Jacob, who gave us the well, and drank of it 
 himself, and his sons, and his droves? 13 Jesus an- 
 swered and said to her, Every one who drinks of this 
 water will thirst again: 14 but whoever should drink 
 of the water which I will give him will never thirst; 
 but the water which I will give him will become in 
 him a well of water, springing up into eternal life. 
 15 Says the woman to him, Sir, give me this water, 
 that I thirst not, nor come hither to draw. 16 He says 
 to her, Go, call thy husband, and come hither. 17 The 
 woman answered and said, I have not a husband. 
 Says Jesus to her, Thou saidst well, I have not a hus- 
 band. 18 For thou hadst had five husbands; and he 
 whom thou now hast is not thy husband. This thou 
 hast spoken true. 19 Says the woman to him, Sir, 
 I perceive that thou art a prophet. 20 Our fathers wor- 
 shipped on this mountain ; and you say, that in Jeru- 
 
JOHN IV. 237 
 
 salcm is the place where it is necessary to worship. 
 21 Says Jesus to her, Believe me, woman, that an hour 
 is coming, when neither on this mount nor in Jerusa- 
 lem will you worship the Father. 22 You worship 
 what you know not: we worship what we know ; be- 
 cause salvation is of the Jews. 2 ' ! But an hour is coming 
 and now is, when the true worshippers will worship 
 the Father in spirit and truth : for such is the Father 
 also seeking as his worshippers. 24 God is a Spirit, 
 and they who worship must worship in spirit and 
 truth. -"'Says the woman to him, I know that Mes- 
 siah is coming (the Christ [so] called) : whenever 
 he should come, he will tell us every thing. 26 Says 
 Jesus to her, I who speak to thee am [he]. ^And 
 upon this came his disciples, and wondered that he 
 was talking with a woman. Yet no one said, What 
 art thou seeking, or why art thou talking with her? 
 
 - The woman thereupon left her water-jar and went 
 away into the city, and says to the men, M Come, see 
 a man who told me all that I had done. Is this per- 
 chance the Christ? ^ They came out of the city, and 
 continued coming to him. 
 
 31 In the mean time the disciples were asking him, 
 saying, Rabbi, eat. 3J But he said to them, I have food 
 to eat which you know not of. 33 Said the disciples 
 therefore to one another, Had any one brought him 
 [any tiling] to eat? ' 4 Says Jesus to them, My meat is, 
 to do the will of Him who sent me, and to finish his 
 work. ^Say not you, It is four months more, and the 
 harvest comes? Lo, I say to you, lift up your eyes 
 and view the fields, that they are white for harvest. 
 ' Alivaik i-> the reaper receiving wages, and gathering 
 
238 JOHN IV. 
 
 fruit unto eternal life, that both the sower and the 
 reaper may rejoice together. 37 For herein is the say- 
 ing true, that one is the sower, and another the reaper. 
 3S I have sent you to reap that whereon you have not 
 labored : others have labored, and you have entered 
 into their labor. 
 
 39 And many of the Samaritans of that city believed 
 on him on account of the word of the woman testi- 
 fying, He told me all that I had done. 40 When there- 
 fore the Samaritans came to him, they asked him to 
 tarry with them ; and he tarried there two days. 41 And 
 many more believed on account of his [own] word, 
 42 and said to the woman, No longer because of thy 
 report do we believe ; for we ourselves have heard 
 [him], and we know that this is truly the Saviour of 
 the world. 
 
 43 And after the two days, he departed thence into 
 Galilee. ( 44 For Jesus himself had testified, that a 
 prophet has not honor in his own father-land.) 45 When 
 accordingly he came into Galilee, the Galilaeans wel- 
 come* him, having seen all that he did in Jerusalem, 
 at the feast : for they themselves also went to the feast. 
 46 He therefore came again into Cana of Galilee, where 
 he had made the water wine. 
 
 And there was a certain officer of the king's army, 
 whose son was sick, in Kapharnaum. 47 This [per- 
 son], having heard that Jesus had come out of JudaBa 
 into Galilee, went to him, and asked that he would 
 come down and heal his son ; for he was at the point 
 of death. 48 Said Jesus therefore to him, Unless you 
 
JOHN V. 239 
 
 should sec signs and wonders, you would not believe. 
 49 Says the king's officer to him, Sir, come down before 
 my child die. 50 Says Jesus to him, Go thy way; thy 
 son lives. The man believed the word which Jesus 
 spoke to him, and went his way. 51 And already, as 
 he was going down, the servants met him, and brought 
 word that his boy was living. 62 He therefore inquired 
 of them the hour in which he grew better. There- 
 upon they said to him, Yesterday, at the seventh hour, 
 the fever left him. 53 The father therefore knew, that 
 [it was] on that hour in which Jesus said to him, Thy 
 son lives. And he himself believed, and his whole 
 household. 54 This again, a second sign, wrought 
 Jesus, on having come out of Judaea into Galilee. 
 
 V. 
 
 1 Afterwards there was a feast of the Jews, and 
 Jesus went up to Jerusalem. 2 Now there is in Jeru- 
 salem, by the sheep-gate, a pool, which in Hebrew is 
 called Bethzatha, having five porches. 3 In these were 
 lying a multitude of the infirm, blind, lame, withered. 
 5 And a certain man was there, having passed thirty- 
 eight years in his infirmity. 6 Jesus, on seeing this 
 [man] as he lay, and knowing that he had already 
 passed a long time [thus], says to him, Dost thou 
 wish to become well? 7 The infirm man answered 
 him, Sir, I have no man, whenever the water should 
 become troubled, to cast me into the pool; but while 
 I am coming, another goes down before me. 8 Says 
 Jesus to him, Rise, take up thy bed and walk. ,J And 
 immediately the man became well, and took up his bed 
 and walked : and it was Sabbath on that day. 10 The 
 
240 JOHN V. 
 
 Jews therefore said to the [man] cured, It is Sabbath, 
 and it is not allowable for thee to take up the bed. u He 
 answered them, He who made me well, that [man] 
 said to me, Take up thy bed and walk. 12 They asked 
 him, Who is the man that said to thee, Take up and 
 walk? 13 But the infirm [man] knew not who it was ; 
 for Jesus had turned suddenly away, there being a 
 crowd in the place. 
 
 14 Afterwards, Jesus finds him in the temple ; and he 
 said to him, See, thou hast become well : sin no more, 
 that nothing worse befall thee. 15 The man went away 
 and said to the Jews, that it was Jesus who made 
 him well. 16 And the Jews persecuted Jesus on this 
 account — that he did these things on Sabbath. 17 But 
 he answered them, My Father is working until even 
 now, and I work. 18 On this account still more did the 
 Jews seek to kill him — that he not only was wont to 
 break the Sabbath, but also called God his own Father, 
 making himself equal to God. 
 
 19 Jesus thereupon answered and said to them, Veri- 
 ly, verily I say to you, the Son can do nothing of 
 himself, [nothing] except what he may behold the 
 Father doing ; for whatever things He may do, these 
 also the Son in like manner does. 20 For the Father 
 loves the Son, and shows him every thing which He 
 himself is doing; and greater works than these will 
 He show him, that you may wonder. 21 For as the 
 Father raises the dead and makes alive, so also the 
 Son makes alive whom he wishes. 22 For neither does 
 the Father judge any one, but has given the judgment 
 all to the Son, 23 that all may honor the Son as they 
 honor the Father. He who honors not the Son, 
 
JOHN V. 241 
 
 honors not the Father who sent him. 24 Verily, verily 
 I say to you, he that hears my word, and believes 
 Him who sent me, has eternal life, and comes not 
 into judgment, but has passed out of death into life. 
 -"Verily, verily I say to you, that an hour is coming, 
 and now is, when the dead shall hear the voice of the 
 Son of God, and they who have heard shall live. 
 20 For even as the Father has life in Himself, so he 
 gave also to the Son to have life in himself; ^and 
 He gave him authority to execute judgment, because 
 he is Son of man. ^Wonder not at this, that an 
 hour is coming, in which all who are in the sepulchres 
 shall hear his voice : L '' and they shall proceed forth 
 — they who did what was good, unto resurrection 
 to life ; they who practised what was base, unto resur- 
 rection to judgment. ^ I can of myself do nothing ; 
 as I hear I judge : and my judgment is just, because 
 I seek not my will, but the will of Him who sent 
 me. 
 
 31 If I testify concerning myself, my testimony is not 
 valid; 3 - there is another who testifies concerning me, 
 and you know that the testimony which he testifies 
 concerning me is true. 33 You have sent to John, and 
 he has testified to the truth. 
 
 ;4 1 however do not receive testimony from a man; 
 but I say these things in order that you should be 
 saved. M He was the burning and shining lamp, and 
 you were willing to exult for a season in his light. 
 
 lint I have testimony greater than John's; for the 
 Works which the Father has given me, in order that 
 I should accomplish them, these very works, which I 
 
 16 
 
242 JOHN VI. 
 
 am doing, testify of me, that the Father has sent me. 
 37 And the Father who sent me, He has testified of 
 me. Neither his voice have you ever heard, nor his 
 form seen, 38 and his word you have not abiding in 
 you ; because him whom He sent, this [one] you 
 believe not. 39 You search the Scriptures, because 
 you think to have in them eternal life : and those 
 are they that testify concerning me. 40 And [yet] 
 you are unwilling to come to me, that you may 
 have life. 
 
 "Applause from men I receive not; 42 but I know 
 you, that you have not the love of God in yourselves. 
 43 1 have come in the name of my Father, and you re- 
 ceive me not. If another come in his own name, that 
 [one] you will receive. 44 How can you believe, re- 
 ceiving applause from one another, and the applause 
 which is from the only God you seek not? 
 
 45 Think not that I will accuse you to the Father. 
 There is one that accuses you, Moses, on whom 
 you have relied. 46 For if you believed Moses, you 
 would believe me ; for concerning me he wrote. 
 47 But if you believe not his writings, how will you 
 believe my words? 
 
 VI. 
 
 1 After these things Jesus went away beyond the 
 Galikean lake of Tiberias; 2 and there followed him a 
 large crowd, because they saw the signs which he 
 was performing on the infirm. 3 And Jesus went 
 up the mount, and sat there with his disciples: 4 and 
 the Passover, the feast of the Jews, was near. 5 Jesus 
 
JOHN VI. 243 
 
 therefore, lifting up bis eyes, and perceiving that a 
 large crowd was coming to him, says to Philip, 
 Whence should we buy loaves, that these may eat? 
 6 And this he said, trying him ; for he himself knew 
 what he was about to do. "Philip answers him, 
 Two hundred denarii worth of loaves are insufficient 
 for them, that each may receive a little. s One of his 
 disciples, Andrew, the brother of Simon Peter, says 
 to him, 9 There is a lad here, who has five barley 
 loaves, and two fishes ; but what are these among so 
 many [persons]? 10 Said Jesus, Make the men recline. 
 Now there was much grass in the place. Accordingly 
 the men reclined, about five thousand in number. 
 11 Jesus thereupon took the loaves, and offered thanks, 
 and distributed to those reclining ; in like manner 
 also as much as they wished of the fishes. 12 And 
 when they were filled, he says to his disciples, Gather 
 up the broken pieces remaining over, that nothing 
 be lost. 1! They thereupon gathered [them] up, and 
 filled twelve hand-baskets with broken pieces of the 
 five barley loaves, which remained over to those who 
 had eaten. 
 
 14 The men therefore, having seen the sign which he 
 wrought, said, This is truly the Prophet, who was 
 coining into the world. u Thereupon Jesus, aware 
 that they were about to come and seize him, to make 
 a king [of him], withdrew again to the mount, him- 
 self alone. 
 
 16 And when evening came, his disciples went down 
 to the lake. IT and having gone on board a boat were 
 crossing the lake to Kaphamaum. And the darkness 
 had overtaken them, and Jesus had not yet come to 
 
244 JOHN VI. 
 
 them ; 18 and the lake was growing rough, a heavy wind 
 blowing. 19 Having accordingly rowed about twenty- 
 five or thirty furlongs, they discern Jesus walking on 
 the lake, and nearing the boat ; and they were afraid. 
 20 But he says to them, It is I ; be not afraid. 21 They 
 therefore gladly took him into the boat, and imme- 
 diately the boat arrived at the land to which they 
 were going. 
 
 22 The next day, the crowd that stood on the other 
 side of the lake, noticing that no other small boat was 
 there except one, and that Jesus did not enter into the 
 boat along with his disciples, but [that] his disciples 
 went away alone, — 23 other small boats however came 
 from Tiberias, near the place where they ate the bread, 
 after the Master gave thanks, — 24 when therefore the 
 crowd saw that Jesus was not there, nor his disciples, 
 they themselves went on board the small boats, and 
 came to Kapharnaum, seeking Jesus. 25 And having 
 found him on the other side of the lake, they said to 
 him, Rabbi, when didst thou arrive here? 
 
 26 Jesus answered them and said, Verily, verily I say 
 to you, You seek me not because you saw signs, but 
 because you ate of the loaves and were satisfied. 
 27 Work, not for the food that perishes, but for the food 
 that endures unto eternal life, which the Son of man 
 gives to you ; for upon this [one] the Father, God, 
 had set his seal. 28 They therefore said to him, What 
 are we to do, to work the works of God? 29 Jesus 
 answered and said to them, This is the work of God, 
 that you are to believe on whom He sent. 30 There- 
 upon they said to him, What sign performest thou, 
 that we should see [it] and believe thee? What 
 
JOHN VI. 245 
 
 dost thou work? 31 Our fathers ate the manna in the 
 
 Desert, as it stands written, — 
 
 Bread out of heaven he gave them to eat. 
 
 "Therefore said Jesus to them, Verily, verily I 
 say to you, Moses has not given you the bread out 
 of heaven, but my Father gives you the bread out of 
 heaven — the true [bread]. 33 For God's bread is that 
 which comes down out of heaven, and gives life to 
 the world. "They thereupon said to him, Master, 
 always give us this bread. 
 
 35 Said Jesus to them, I am the bread of life: he 
 who comes to me would in no wise hunger, and he 
 who believes on me will in no wise ever thirst. 3G But 
 I said to you, that you both have seen, and do not 
 believe. 87 All that the Father gives to me will come 
 to me, and him who comes to me I will in no wise 
 cast out; 38 because I have come down out of heaven 
 not that I should do my will, but the will of Him 
 who sent me. "And this is the will of Him who sent 
 me, that, in respect to all which He has given me, I 
 should not lose [any thing] of it, but raise it up in the 
 last day. *° For this is the will of my Father, that 
 every one, who beholds the Son and believes on him, 
 may have eternal life ; and I will raise him up in the 
 last day. 
 
 41 The Jews thereupon commenced murmuring at 
 him, because he said, I am the bread that came down 
 out of heaven ; c and they said, Is not this Jesus, the 
 son of Joseph, whose father and mother we know? 
 I low then does this [man] say, I have come down out 
 of heaven ? 
 
246 JOHN VI. 
 
 43 Jesus therefore answered and said to them, Mur- 
 mur not one with another. 44 No one can come to me, 
 unless the Father who sent me draw him : and I will 
 raise him up in the last day. 45 It stands written in 
 the prophets, 
 
 And they shall all be taught by God. 
 
 Every one, who has heard and learned from the Father, 
 comes to me. 46 Not that any one has seen the Father, 
 but he who is from God — this [one] has seen the 
 Father. 47 Verily, verily I say to you, he who be- 
 lieves has eternal life. 4S I am the bread of life. 49 Your 
 fathers ate the manna in the Desert, and died. 50 This 
 is the bread which comes down out of heaven, in 
 order that one should eat of it and not die. 51 I am 
 the living bread that came down out of heaven : if 
 any one eat of my bread, he will live for ever ; and 
 the bread also, which I will give for the world's life, 
 is my flesh. 
 
 52 Thereupon the Jews contended with one another, 
 saying, How can this [man] give us his flesh to eat? 
 53 Jesus therefore said to them, Verily, verily I say to 
 you, unless you eat the flesh of the Son of man, and 
 drink his blood, you have not life in yourselves. 54 He 
 who eats my flesh, and drinks my blood, has eternal 
 life ; and I will raise him up, the last day. 55 For 
 my flesh is true meat, and my blood is true drink. 
 56 He who eats my flesh, and drinks my blood, abides 
 in me, and I in him. 57 As the living Father sent me, 
 and I live owing to the Father, he also who cats me, 
 even that [man] will live owing to me. 58 This is the 
 bread which came down out of heaven : not as the 
 
JOHN VII. 247 
 
 fathers ate and died, — he who eats this bread will 
 live for ever. 
 
 69 These things he said, teaching in the synagogue in 
 Kapharnaum. '''■'Many therefore of his disciples said 
 on hearing [it], This is a hard speech ; who can hear 
 it? C1 Thereupon Jesus knew in himself that his dis- 
 ciples were murmuring about this, and he said to 
 them, Does this offend you? 62 If then you may behold 
 the Son of man ascending where he was before — ? &3 It 
 is the Spirit which makes alive ; the flesh avails not any 
 thing: the words which I have spoken to you are 
 Spirit and are life. 64 But there are some of you who 
 do not believe. (For Jesus knew from the beginning 
 who were thev that believed not, and who was the 
 [one] to deliver him up. 05 And he said, — ) For this 
 reason I have told you, that no one can come to me 
 unless it have been given him of the Father. 
 
 66 From this [time], many of his disciples went back, 
 and walked with him no more. 67 Therefore said Jesus 
 to the twelve, Do you, too, wish to go away ? G * Simon 
 Peter answered him, Master, to whom shall we go? 
 \\'<»rds of eternal life hast thou. 69 And we have 
 believed and known, that thou art the Holy One of 
 God. "°Jesus answered them, Chose not I you, the 
 twelve? and one of you is a devil. n Now he spoke 
 of Judas, [son] of Simon Iscariot ; for this [same] 
 was about to deliver him up, being one of the twelve. 
 
 VII. 
 
 1 After these things Jesus walked in Galilee; for 
 he would not walk in Judaea, because the Jews were 
 seeking to kill him. -And the Jews' feast of the 
 
248 JOHN VII. 
 
 Tabernacles was near. 3 His brothers therefore said 
 to him, Remove hence, and go into Judaea, [so] that 
 thy disciples also shall view thy works which thou art 
 doing. 4 For no one does any thing in secret, and 
 himself seeks to act with frankness. If thou doest 
 these things, manifest thyself to the world. ( 5 For not 
 even did his brothers believe on him.) 6 Thereupon 
 says Jesus to them, My time is not yet present, but 
 your time is always ready. 7 The world cannot hate 
 you ; but me it hates, because I testify of it that its 
 works are evil. 8 Go you up to the feast. I am not 
 going up to this feast, because my time is not yet 
 completed. 9 Having said these [words], he himself 
 remained in Galilee. 10 But when his brothers had 
 gone up to the feast, then he himself also went up, not 
 openly but as in secret. 
 
 11 The Jews therefore sought him at the feast, and 
 they said, Where is that [man]? 12 And there was 
 much murmuring in the crowd concerning him. Some 
 indeed said, He is a good [man] ; others said, No, 
 but he misleads the crowd. 13 Nevertheless, no one 
 spoke frankly about him, for fear of the Jews. 
 
 14 But when it was already the middle of the feast, 
 Jesus went up into the temple and commenced teach- 
 ing. 15 Thereupon the Jews wondered, saying, How 
 is this man acquainted with writings, not having 
 learned. 16 Jesus therefore answered them and said, 
 My teaching is not mine, but his who sent me. 17 If 
 any one wish to do his will, he shall know about the 
 teaching, whether its origin is of God, or I speak from 
 my mere self. 18 He who speaks from his mere self 
 seeks his own glory ; but he who seeks the glory of 
 
JOHN VII. 249 
 
 him who sent him, this [one] is true, and unrighteous- 
 ness in him there is not. w Has not Moses given you 
 the Law? And none of you keeps the Law. Why 
 are you seeking to kill me? ^The crowd answered, 
 Thou hast a demon. Who seeks to kill thee? 
 
 a Jesus answered and said to them, One work I did, 
 and you all wonder. 2 - Moses has given you the Cir- 
 cumcision for this reason — not because it has its 
 origin of Moses, but of the Fathers : and on a Sabbath 
 you circumcise a man. 23 If a man receives circum- 
 cision on a Sabbath, in order that the Law of Moses 
 should not be broken, are you angry with me because 
 on a Sabbath I made a man entirely sound? M Judge 
 not according to outward appearance, but judge right- 
 eous judgment. 
 
 25 Thereupon said some of the people of Jerusalem, 
 Is not this [he] whom they are seeking to kill? ' 26 And 
 see ! he speaks boldly, and they say nothing to him. 
 Did the rulers perchance truly know, that this is the 
 Christ? * But as to this [man], we know whence he 
 is ; and whenever the Christ come, no one knows 
 whence he is. 28 Thereupon exclaimed Jesus, teach- 
 ing in the temple and saying, You both know me, and 
 know whence I am ; and I have not come of myself: 
 but He who sent me is true, whom you know not. a I 
 know Him, because I am from Him, and He has 
 sent me. *' Thereupon they sought to arrest him; 
 and no one thrust the hand on him, because his 
 hour had not yet come.' 31 And many of the crowd 
 believed on him, and said, Whenever the Christ 
 should come, will he do more signs than what this 
 man does? 
 
250 JOHN VII. 
 
 82 The Pharisees heard the crowd murmuring these 
 things about him, and the chief-priests and the Phari- 
 sees sent police officers to arrest him. 33 Jesus there- 
 fore said, A little while longer am I with you, and I 
 go my way to Him who sent me. 34 You will seek 
 me, and not find [me] ; and where I am, you cannot 
 come. 35 The Jews thereupon said among themselves, 
 Where is this [man] about to go, that we shall not 
 find him ? Is he about to go to the dispersed among 
 the Greeks, and teach the Greeks? 36 What means 
 this word which he said, You will seek me, and not 
 find [me] ; and where I am, you cannot come? 
 
 37 And on the last day, the great [day] of the feast, 
 Jesus stood and cried aloud, saying, If any one thirst, 
 let him come to me and drink. 38 He who believes on 
 me, as said the Scripture, out of his breast shall flow 
 streams of living water. 39 Now this he said concern- 
 ing the Spirit, which those believing on him were 
 soon to receive. For not yet was [the] Spirit, be- 
 cause Jesus was not yet glorified. 
 
 40 [Some] of the crowd therefore, on hearing these 
 words, said, This is truly the Prophet. 41 Others said, 
 This is the Christ. Others said, [Not so ;] for does 
 the Christ come out of Galilee? 42 Had not the Scrip- 
 ture said, that of the offspring of David, and from the 
 village of Bethlehem, where David was, comes the 
 Christ? 43 A division therefore arose in the crowd on 
 account of him: 44 and some of them were wishing 
 to arrest him, but no one thrust the hands on him. 
 
 45 Thereupon the police officers came to the chief 
 priests and Pharisees; and said the latter to them, 
 For what reason did you not bring him? 46 The 
 
JOHN VIII. 251 
 
 police officers answered, Never so spoke a man as 
 this man. 4T The Pharisees answered them, Have you 
 also been misled? 48 Had any of the rulers believed 
 on him, or [any] of the Pharisees? 49 But this popu- 
 lace, that does not know the Law, are accursed. w Says 
 Nicodemus to them — he who had previously come to 
 him, being one of them — 51 Does our Law judge the 
 man except it first hear from him, and know what he 
 is doing? 52 They answered and said to him, Art 
 thou, too, out of Galilee? Search, and see, that no 
 prophet rises out of Galilee. 
 
 [VII. 53-VIII. i-n. 
 
 53 And each went to his home. VIII. x And Jesus 
 went to the Mount of Olives. 
 
 2 And at dawn he was again present at the temple, 
 and all the people came to him, and he sat and taught 
 them. 3 And the scribes and the Pharisees lead to him 
 a woman caught in adultery ; and having placed her 
 in [the] midst 4 they say to him, Teacher, this woman 
 was caught committing adultery, in the very act. 
 5 Now in the Law Moses commanded us that such 
 [women] be stoned; what therefore 'sayest thou? 
 6 And this they said, trying him, that they might have 
 [whereof] to accuse him. But Jesus stooping down, 
 proceeded to write with his finger on the ground. 
 7 And when they continued asking him, raising him- 
 self up he said to them, Let the [one] of you without 
 sin be the fust to cast the stone at her. "And again 
 stooping down he continued writing on the ground. 
 9 And they having heard, and being convicted by their 
 
252 JOHN VIII. 
 
 conscience, proceeded to go out one by one, beginning 
 frorfl the elders, even to the very last [of them] ; and 
 Jesus was left alone, and the woman standing in the 
 midst. 10 And Jesus raising himself up, and observing 
 none but the woman, said to her, Woman, where are 
 those, thy accusers? Had none condemned thee? 
 11 And she said, None, Master. And said Jesus to 
 her, Neither do I condemn thee. Go, and sin no 
 more.] 
 
 VIII. 12-59. 
 
 12 Again therefore spoke Jesus to them, saying, I 
 am the light of the world. He who follows me should 
 not walk in the darkness at all, but shall have the light 
 of life. 13 Thereupon said the Pharisees to him, Thou 
 bearest testimony concerning thyself; thy testimony is 
 not true. 14 Jesus answered and said to them, Even 
 if I bear testimony concerning myself, my testimony 
 is true, because I know whence I came, and whither I 
 go : you know not whence I come, or whither I go. 
 15 You judge according to the flesh; I judge no one. 
 16 But even if I myself judge, my judgment is true, 
 because I am not alone, but I and He who sent me. 
 17 And in your Law also it stands written, that the 
 testimony of two men is true. 18 1 am the [one] bear- 
 ing testimony concerning myself, and the Father who 
 sent me bears testimony concerning me. 19 Thereupon 
 they said to him, Where is thy Father? Jesus an- 
 swered, You know neither me, nor my Father. If 
 you knew me, you would know also my Father. 
 
 20 These words he spoke in the treasury, teaching in 
 
JOHN VIII. 253 
 
 the temple ; and no one arrested him, because his hour 
 had not yet come. 
 
 21 He therefore again said to them, I go my way, 
 and you will seek me, and in your sin you will die : 
 whither I go, you cannot come. ^Thereupon said the 
 Jews, Will he kill himself, that he says, Whither I go 
 you cannot come? "'And he said to them, You are 
 of the [regions] below, I am of the [regions] above ; 
 you are of this world, I am not of this world. ** There- 
 fore I said to you, that you will die in your sins. For 
 unless you believe that I am [he], you will die in your 
 sins. " 5 Thereupon they said to him, Who art thou? 
 Said Jesus to them, What at the first I [spoke and] 
 am also speaking to you. *I have much to speak and 
 to judge about you. But He who sent me is true, 
 and the things which I heard from Him, these I speak 
 to the world. 
 
 27 They knew not that he was discoursing to them 
 
 of the Father. 
 
 ^Therefore said Jesus, Whenever you should lift up 
 the Son of man, then you will know that I am [he], 
 and [that] of my mere self I do nothing, but as the 
 Father taught me I speak these things. ^And He 
 who sent me is with me ; He had not left me alone ; 
 because I always do the things pleasing to Him. 
 
 30 While he was thus speaking, many believed on 
 him. 31 Jesus thereupon said to the Jews who believed 
 him, If you remain steadfast in my word, You are 
 truly my disciples, K and you will know the truth, and 
 the truth will make you free. 
 
 33 They made answer to him, We are offspring of 
 Abraham, and to no one have we ever been slaves : 
 
254 JOHN VIII. 
 
 how sayest thou, You will become free? u Jesus 
 answered them, Verily, verily I say to you, that 
 every one who commits sin is a slave of sin; 35 and 
 the slave does not remain in the house for ever : the 
 son remains for ever. 36 If then the Son make you free, 
 you will be really free. 37 1 know that you are Abra- 
 ham's offspring ; but you seek to kill me, because my 
 word has no place in you. 38 What I have seen with 
 the Father, I speak ; and you therefore, what you have 
 seen from your father, do. 39 They answered and said 
 to him, Abraham is our father. Says Jesus to them, 
 If you are children of Abraham, you would be doing 
 the works of Abraham. 40 But you are now seeking 
 to kill me, a man who has spoken to you the truth, 
 which I heard from God. This did not Abraham. 
 41 You do the works of your father. They said to him, 
 We have not been born of fornication : we have one 
 Father, God. 
 
 42 Said Jesus to them, If God was your Father, 
 you would love me ; for I from God came forth, and 
 am here : for neither of my mere self have I come, 
 but He sent me. 43 Why do you not know what I am 
 speaking? Because you cannot hear my word. ^You 
 are of the father [who is] the Devil, and the desires 
 of your father you willingly do. He was a man- 
 slayer from [the] beginning, and has not stood in 
 the truth, because there is no truth in him. When- 
 ever he may tell the lie, he tells [it] out of what is 
 peculiarly his own ; because he is a liar, and is the 
 father of him. 45 But because I speak the truth, you do 
 not believe me. 46 Who of you convicts me of sin? 
 If I speak truth, why do you not believe me? 47 He 
 
JOIIX IX. 255 
 
 that is of God hears the words of God. You do not 
 hear for this reason, that you are not of God. 
 
 48 The Jews answered and said to him, Do we not 
 well say that thou art a Samaritan, and hast a demon? 
 49 Jesus answered, I have not a demon ; but I honor 
 my Father, and you dishonor me. ^But I am not 
 seeking my glory: there is [One] who seeks [it], and 
 judges. 51 Verily, verily I say to you, if any one keep 
 my word, he should never see death. "Said the Jews 
 to him, Now we know that thou hast a demon. Abra- 
 ham died, and the prophets: and thou sayest. If any 
 one keep my word, he should never taste death. "Art 
 thou greater than our father Abraham, who died? 
 And the prophets died. Whom makest thou thyself? 
 
 54 Jesus answered, If I glorify myself, my glory is 
 nothing. It is my Father who glorifies me, of whom 
 you say, He is our God: "and you have not known 
 Him, but I know Him. And if I should say that I 
 know Him not, I shall be like you, a liar : but I know 
 Him, and I keep his word. 56 Abraham your father 
 rejoiced that he should see my day ; and he saw and 
 was glad. 57 The Jews thereupon said to him, Thou 
 hast not yet [lived] fifty years ; and hast thou seen 
 Abraham? "Jesus said to them, Verily, verily I say 
 to you, before Abraham came into being, I am [he]. 
 69 Thereupon they took up stones to cast at him : but 
 Jesus screened himself, and came out of the temple. 
 
 IX.— X. 21. 
 
 *And passing on his way, he saw a man blind from 
 birth. ^And his disciples asked him, saying, Rabbi, 
 
256 JOHN IX. 
 
 who sinned, this [man] or his parents, that he should 
 be born blind? 3 Jesus answered, Neither this man 
 sinned, nor his parents; but [it was] that the works 
 of God should be made manifest in him. 4 We must 
 work the works of Him who sent me, while it is day : 
 night is coming, when no one can work. 5 Whatever 
 time I may be in the world, I am light of the world. 
 
 6 Having said these [words] he spit on the ground, 
 and made clay of the spittle, and smeared his clay 
 upon the eyes of the blind [man], 7 and said to him, 
 Go, wash in the pool of Siloam (which is interpreted 
 Sent). Thereupon he went and washed, and came 
 seeing. 8 The neighbors therefore, and those formerly 
 observing him, that he was a beggar, said, Is not this 
 he who sits and begs? 9 Some said, This is [he]; 
 others said, No, but he is like him. He said, I am 
 [he]. 10 Thereupon they said to him, How therefore 
 were thy eyes opened? n He answered, The man who 
 is called Jesus made clay, and smeared my eyes, and 
 said to me, Go to Siloam, and wash. Thereupon hav- 
 ing gone and washed, I received sight. 12 And they said 
 to him, Where is that [man]? Says he, I know not. 
 
 13 They lead him to the Pharisees — the once blind 
 [man]. 14 And Sabbath was on the day in which 
 Jesus made the clay, and opened his eyes. 15 Again 
 therefore the Pharisees also asked him how he re- 
 ceived sight. And he said to them, He put clay upon 
 my eyes, and I washed and I see. 16 Thereupon said 
 some of the Pharisees, This man is not from God, be- 
 • cause he does not keep the Sabbath. Others said, 
 How can a sinner perform such signs? And there 
 was a division among them. 
 
JOHN IX. 257 
 
 17 They say again therefore to the blind man, What 
 sayest thou of him, because he opened thy eyes? And 
 he said, He is a prophet. 18 The Jews therefore did 
 
 not believe concerning him, that he was a blind [man] 
 and received sight, until they called the parents of 
 him who had received sight; 19 and they asked them 
 saying, Is this your son, of whom you say that he was 
 born blind? How then does he just now see? 20 His 
 parents answered and said, We know that this is our 
 son, and that he was born blind. 21 But how he now 
 sees, we know not ; or who opened his eyes, we know 
 not : ask him ; he is of age ; he will speak about him- 
 self. "His parents thus said, because they were afraid 
 of the Jews ; for the Jews had already agreed together, 
 that if any one should confess him [to be] Christ, he 
 should become excommunicated. 23 For this reason 
 his parents said, He is of age ; ask him. 
 
 24 Therefore they a second time called the man who 
 was blind, and said to him, Give glory to God ; we 
 know that this man is a sinner. 25 He thereupon an- 
 swered, Whether he is a sinner I know not ; one thing 
 I know, that being a blind [man] I just now see. 
 
 26 Thereupon they said to him. What did he do to thee? 
 
 27 How opened he thy eyes? He answered them, I al- 
 ready told you, and you did not hear : why do you wish 
 to hear again? Do you, too, wish to become his disci- 
 ples? '-"They railed at him and said, Thou art a dis- 
 ciple of that [man], but we are disciples of Moses. 
 
 28 We know that God has spoken to Moses ; but as for 
 this [person], we know not whence he is. 30 The man 
 answered and said to them, Why, herein is the aston- 
 ishing thing, that you know not whence he is, and 
 
 *7 
 
258 JOHN X. 
 
 [yet] he opened my eyes ! 31 We know that God does 
 not hear sinners ; but if any one be a worshipper of 
 God, and do his will, this [one] He hears. 32 Never 
 was it heard, that any one opened eyes of a born-blind 
 [man]. 33 Unless this [person] was from God, he 
 could not do any thing. 34 They answered and said to 
 him, Thou wast wholly born iC sins, and dost thou 
 teach us? And they excommunicated him. 
 
 35 Jesus heard that they had excommunicated him ; 
 and finding him he said to him, Believest thou on the 
 Son of man? 86 He answered and said, And who is 
 he, Master, that I should believe on him? 3Y Jesus 
 said to him, Both hast thou seen him, and it is he who 
 is talking with thee. 38 And he said, I believe, Master ; 
 and he worshipped him. 
 
 39 And said Jesus, For judgment I came into this 
 world, that those not seeing may see, and those seeing 
 should become blind. 40 Those of the Pharisees who 
 were with him heard this, and said to him, Are we 
 also blind? 41 Said Jesus to them, If you were blind, 
 you would not have sin ; but now you say, We see : 
 your sin remains. 
 
 X. 1 Verily, verily I say to you, he who does not 
 enter by the door into the sheep-fold, but climbs up 
 another way, — that [one] is a thief and robber. 
 2 But he who enters by the door, is shepherd of the 
 sheep. 3 To this the porter opens, and the sheep hear 
 his voice, and his own sheep he calls by name, and 
 leads them out. 4 Whenever he shall have put forth 
 all his own, he goes before them, and the sheep follow 
 him, because they know his voice: 5 and a stranger 
 they will not follow at all, but will flee from him, 
 because they know not the voice of strangers. 
 
JOHN X. 259 
 
 6 This parable spoke Jesus to them ; but they knew 
 not what it was that he was saying to them. 
 
 7 Jesus therefore again said to them, Verily, verily [ 
 say to you, that I am the door to the sheep. . 8 A11 
 who came before me [as such], are thieves and rob- 
 bers; but the sheep did not hear them. 9 I am the 
 door. If any one enter by me, he shall be kept safe, 
 and shall go in and go out, and find pasture. 10 The 
 thief comes not except to steal, and slaughter, and 
 destroy. I came that they may have life, and have 
 [it] in superabundance. 
 
 11 1 am the trusty shepherd : the trusty shepherd 
 lays [down] his life for the sheep. 12 But the hireling, 
 not being also a shepherd, whose own the sheep are 
 not, discerns the wolf coming, and leaves the sheep, 
 and flees ; and the wolf snatches them, and scatters 
 the sheep. 13 And the hireling flees because he is a 
 hireling, and does not care about the sheep. 14 I am 
 the trusty shepherd, and know mine, and mine know 
 me, 15 as the Father knows me, and I know the Father ; 
 and I lay [down] my life for the sheep. 
 
 16 And I have other sheep, which are not of this 
 fold ; those also I must bring, and they will hear my 
 voice, and there will come to be one flock, one shep- 
 herd. 17 For this reason the Father loves me, that I 
 lav [down] my life, to receive it again. w No one 
 takes it away from me, but I lay it [down] of my own 
 accord. I have authority to lay it [down], and I 
 have authority to receive it again. This command 
 I received from my Father. 
 
 19 There again arose a division among the Jews, on 
 account of these words. '-""And said many of them, 
 
260 JOHN X. 
 
 He has a demon, and raves: why do you hear him? 
 21 Others said, These are not the words of a demoniac. 
 Can a demon open blind men's eyes? 
 
 X. 22-42. 
 
 22 And the feast of the Dedication took place at 
 Jerusalem; it was winter; ^and Jesus was walking 
 in the temple, in Solomon's portico. 24 Thereupon the 
 Jews formed a circle round him, and said to him, 
 How long dost thou keep us in suspense ? If thou art 
 the Christ, tell us frankly. 
 
 25 Jesus answered them, I told you ; and you do not 
 believe. The works which I do in the name of my 
 Father, these bear testimony concerning me. 26 But you 
 believe not, because you are not of my sheep, as I told 
 you. 27 My sheep hear my voice, and I know them, 
 and they follow me; 28 and I give them eternal life, 
 and they should never perish, and no one shall snatch 
 them out of my hand. ^My Father, in respect to that 
 which He has given me, is a greater [force] than all ; 
 and no one can snatch out of the Father's hand. 30 I 
 and the Father are one. 
 
 31 The Jews again took up stones, to stone him. 
 32 Jesus answered them, Many excellent works I showed 
 you from the Father ; for what one work among them 
 do you stone me? 33 The Jews answered him, For an 
 excellent work we do not stone thee, but for blasphemy, 
 and because thou, being a man, makest thyself God. 
 
 34 Jesus answered them, Does it not stand written in 
 your Daw, 
 
 I said, You are gods? 
 
JOHN XL 261 
 
 S5 If He said [that] those [were] gods, to whom came 
 the word of God — and the Scripture cannot be made 
 void — 36 do you say of [him] whom the Father con- 
 secrated and sent into the world, Thou blasphemest, 
 because I said I am [the] Son of God? 37 If I do not 
 the works of my Father, believe me not. 3S But if I 
 do [them], even if you believe not me, believe the 
 works, in order that you may know, and continue 
 knowing, that the Father [is] in me, and I in the 
 Father. 39 They sought thereupon again to arrest 
 him ; and he slipped out of their hands. 
 
 40 And he departed again beyond the Jordan, to the 
 place where John first baptized, and remained there. 
 41 And main came to him and said, John indeed 
 wrought no sign; but every thing whatever John 
 said of this [man] was true. 42 And many believed 
 on him there. 
 
 XI. i-53- 
 
 J Now a certain man was sick, Lazarus of Bethany, 
 of the village of Mary and her sister Martha. "And 
 it was [the] Mary who anointed the Master with 
 ointment, and wiped his feet with her hair, whose 
 brother Lazarus was sick. 3 The sisters therefore sent 
 to him, saying, Master, see! he whom thou lovest is 
 sick. 4 And Jesus on hearing [it] said, This sickness 
 is not unto death, but for the glory of God, that the 
 Son of God be glorified thereby. 
 
 5 Now Jesus loved Martha, and her sister, and Laza- 
 rus. 8 When therefore he heard that lie was sick, he 
 then remained two days in the place in which he was: 
 
262 JOHN XI. 
 
 7 then after this, he says to the disciples, Let us go into 
 Judasa again. 8 Say the disciples to him, Rabbi, the 
 Jews were but now seeking to stone thee, and goest 
 thou thither again ? 9 Jesus answered, Are there not 
 twelve hours belonging to the day? If any one walk 
 in the day, he does not stumble, because he beholds 
 the light of this world. 10 But if any one walk in the 
 night, he stumbles, because the light is not in him. 
 11 These things said he ; and after this, he says to them, 
 Our friend Lazarus has fallen asleep ; but I go to 
 wake him out of sleep. 12 Thereupon they said to him, 
 Master, if he has fallen asleep, he will be safe. 13 Now 
 Jesus had spoken of his death ; but they supposed that 
 he was speaking of the repose of sleep. 14 Then said 
 Jesus therefore to them plainly, Lazarus is dead ; 15 and 
 on your account, in order that you may believe, I am 
 glad that I was not there. But let us go to him. 
 16 Thereupon Thomas, the Twin [so] called, said to 
 his fellow-disciples, Let us ourselves also go, that we 
 die along with him. 
 
 17 Jesus therefore, on coming, found he had already 
 been four days in the tomb. 18 Now Bethany was 
 near Jerusalem, about fifteen furlongs distant. 19 And 
 many of the Jews had come to Martha and Mary 
 and their female friends, to console them for their 
 brother. 20 Martha therefore, when she heard that 
 Jesus was coming, met him ; but Mary continued sit- 
 ting in the house. 21 Thereupon said Martha to Jesus, 
 Master, if thou hadst been here, my brother would not 
 have died. "Even now, I know that whatever 
 thou ask of God, God will give thee. 23 Says Jesus to 
 her, Thy brother will arise. 24 Says Martha to him, 
 
JOHN XI. 263 
 
 I know that he will arise in the resurrection on the 
 last day. -'Said Jesus to her, I am the resurrection 
 and the life : he who believes on me, even though he 
 should die, will live; -"and everyone who lives and 
 believes on inc. would never die. Believest thou this? 
 "She says to him, Yes, Master; I have believed [and 
 still believe], that thou art the Christ, the Son of 
 God, who was coming into the world. 28 And on 
 saying this, she departed and called her sister Mary 
 privately, saying, The Teacher is present, and calls 
 for thee. ^As soon as she heard, she rises quickly 
 and comes to him. 
 
 30 Now Jesus had not yet come into the village, but 
 was still in the place where Martha met him. 81 The 
 Jews therefore, who were with her in the house, and 
 consoling her, on observing Mary that she arose quickly 
 and went out, followed her, thinking that she goes to 
 the tomb, to weep there. 3 ' 2 As soon therefore as Mary 
 came where Jesus was, on seeing him she fell at his 
 feet, saying to him, Master, if thou hadst been here, 
 my brother would not have died. 33 Thereupon Jesus, 
 when he saw her weeping, and the Jews weeping who 
 came with her, chided with his [own] spirit, and shook 
 with emotion, M and said. Where have you laid him? 
 They say to him, Master, come and see. 35 Jesus 
 wept. 3C Thereupon said the Jews, See, how he loved 
 him ! " 7 And some of them said, Could not this [per- 
 son], who opened the eyes of the blind [man], have 
 caused that even this [one] should not die? 38 Jesus 
 thereupon again chiding within himself, comes to 
 the tomb: and it was a cave, and a stone was Kin'" 
 upon it. "Says Jesus, Take away the stone. Martha, 
 
264 JOHN XT. 
 
 the sister of the dead, says to him, Master, he already 
 smells ; for he is a fourth day [dead]. 40 Says Jesus 
 to her, Did not I tell thee, that if thou believe, thou 
 wilt see the glory of God? 
 
 41 Thereupon they took away the stone : and Jesus 
 lifted his eyes upward and said, Father, I thank thee, 
 that Thou didst hear me. 42 And I knew that Thou 
 nearest me always ; but on account of the crowd that 
 stands by I said [it], that they might believe that Thou 
 didst send me. 43 And on having said this, he cried 
 out with a loud voice, Lazarus, come forth! 44 The 
 dead came forth, bound hand and foot with bandages, 
 and his face was bound round with a handkerchief. 
 Says Jesus to them, Loose him, and let him go. 
 
 45 Thereupon many of the Jews, who came to Mary, 
 and beheld what he did, believed on him ; 46 but some 
 of them went away to the Pharisees, and told them 
 what Jesus did. 47 Thereupon the chief priests and 
 the Pharisees assembled a council, and said, What are 
 we doing, that this [man] performs many signs? 48 If 
 we let him thus alone, all will believe on him, and 
 the Romans will come, and take away both our place 
 and nation. 49 And a certain one of them, Ka'iaphas, 
 being high priest that year, said to them, You do not 
 know any thing ; 50 nor consider that it is expedient for 
 us that one man die for the people, and not the whole 
 nation perish. 51 And this he said not of his mere self, 
 but being high-priest that year he prophesied that 
 Jesus was about to die for the nation; 52 and not for 
 the nation only, but that he might also gather into one 
 the dispersed children of God. 5 " From that day there- 
 fore they plotted to kill him. 
 
JOHN XII. 265 
 
 XL 54- XII. 50. 
 
 54 Jesus therefore no longer continued to walk openlv 
 among the Jews, but departed thence into the region 
 near the Desert, to a city called Ephraim, and abode 
 there with the disciples. 
 
 55 And the Passover of the Jews was near, and 
 many went up to Jerusalem from the region, before 
 the Passover, to purify themselves. 56 Accordingly 
 they sought Jesus, and said one with another, stand- 
 ing in the temple. What think you? that he would not 
 come to the feast? 5r The chief priests and. the Phari- 
 sees moreover had given commands, that if any one 
 should know where he was, he should inform, in order 
 that they might arrest him. 
 
 XII. 1 Jesus accordingly, six days before the Pass- 
 over, came to Bethany, where was Lazarus, whom 
 Jesus raised from [the] dead. 2 Therefore they made 
 for him a supper there, and Martha was serving, and 
 Lazarus was one of those reclining at table with him. 
 3 Then Mary, having taken a pound of ointment of 
 genuine, costly nard, anointed the feet of Jesus, and 
 wiped his feet with her hair: and the house was filled 
 with the odor of the ointment. 4 And says Judas 
 Iscariot, one of his disciples, who was about to de- 
 liver him up, "Why was this ointment not sold for 
 three hundred denarii, and given to poor [people]? 
 ''Now he said this, not that he eared for the poor, 
 but because he was a thief, and having the money- 
 bag carried what was put [in it]. 'Therefore -aid 
 Jesus, Sutler her to have kept it tor the day of my 
 
266 JOHN XII. 
 
 burial. 8 For the poor you have always with your- 
 selves ; but me you have not always. 
 
 9 A large crowd of the Jews, accordingly, knew that 
 he was there, and they came not on account of Jesus 
 only, but to see Lazarus also, whom he raised from 
 [the] dead. 10 Moreover the chief priests had con- 
 sulted to kill Lazarus also, n because on his account 
 many of the Jews continued to go and believe on 
 Jesus. 
 
 12 On the morrow, a large crowd that had come to 
 the feast, hearing that Jesus was coming into Jeru- 
 salem, 13 took the branches of the palm-trees and went 
 forth to meet him, and shouted, Hosanna ! Blessed, 
 he who comes in [the] name of [the] Lord — even 
 the king of Israel! 14 And Jesus, having found a 
 young ass, sat on it : as it stands written, 
 
 15 Fear not, daughter of Zion! 
 Behold, thy king comes, 
 Sitting on [the] colt of an ass. 
 
 16 (These things his disciples knew not at the first; but 
 when Jesus had been glorified, then they remembered 
 that these things were written in relation to him, and 
 [that] they did these things to him.) 17 Thereupon the 
 crowd that was with him began to testify, that he 
 called Lazarus out of the tomb, and raised him from 
 [the] dead. ls The crowd had also met him for this 
 reason — that they heard he had wrought this sign. 
 19 The Pharisees therefore said among themselves, You 
 perceive that you avail nothing : see ! the world had 
 gone away after him. 
 
 20 Now of those going up to worship at the feast, 
 
JOHN XII. 267 
 
 there were some Greeks: 21 these came therefore to 
 Philip, -who was from Bethsaida of Galilee, and asked 
 him, saying, Sir, we wish to see Jesus. "Philip comes 
 and tells Andrew : Andrew comes, and Philip, and 
 they tell Jesus. - ; And Jesus answers them saying, 
 The hour has come that the Son of man be glorified. 
 84 Verily, verily I say to you, except the kernel of 
 wheat by falling into the ground die, itself remains 
 alone; but if it die, it yields much increase. -'He 
 who loves his life loses it; and he who hates his life 
 in this world, will keep it unto eternal life. -'"'If any 
 one attend upon me, let him follow me : and where 
 I am, there also my attendant shall be. If any one 
 attend upon me, the Father will honor him. 
 
 -"Now has my soul become troubled, and what 
 should I say? Father, save me from this hour! But 
 on this account I came to this hour. Father, glorify 
 thy name ! - s Thereupon came a voice out of the sky, 
 I both had glorified and will again glorify [it]. '-'The 
 crowd therefore that stood and heard, said. It has 
 thundered: others said. An angel has spoken to him. 
 30 Jesus answered and said, Not on my account has this 
 voice come, but on yours. 31 Now is there a judgment 
 of this world ; now will the prince of this world be 
 cast out: 32 and I, if I be lifted up from the earth, will 
 draw all [men] to myself. w And this he said, signify- 
 ing by what death he was about to die. 34 The crowd 
 answered him, We heard out of the Law, that the 
 Christ remains forever; and how savest thou, that 
 the Son of man must be lifted up? Who is this Son 
 <>f man? 35 Jesus therefore said to them. Y<t a little 
 while is the light among yon: walk while you have the 
 
268 JOHN XII. 
 
 light, in order that darkness overtake you not. And 
 he who walks in the darkness knows not where he is 
 going. 36 While you have the light, believe on the 
 light, that you may become sons of light. 
 
 These things spoke Jesus, and going away secluded 
 himself from them. 37 But though he had wrought 
 so many signs before them, they did not believe on 
 him — 38 that the word of Isaiah the prophet might be 
 fulfilled, which he spoke, 
 
 Lord, who believed our report, 
 
 And to whom was the arm of [the] Lord revealed ? 
 
 ^They could not believe for this reason — that Isaiah 
 had again said, 
 
 40 He has blinded their eyes, 
 And He hardened their heart, 
 That they should not see with their eyes, 
 And understand with their heart, 
 And turn, and I shall heal them. 
 
 41 These things said Isaiah, because he saw his glory: 
 and he spoke concerning him. 4 * 2 Nevertheless, even 
 of the rulers many believed on him, but on account 
 of the Pharisees did not confess [him], lest they 
 should become excommunicated ; 43 for they loved 
 the applause of men more indeed than the applause 
 of God. 
 
 44 And Jesus cried aloud and said, He who believes 
 on me, believes not on me, but on Him who sent me ; 
 45 and he who views me, views Him who sent me. 46 I 
 have come a light into the world, that every one who 
 believes on me should not remain in the darkness. 
 
JOHN XIII. 269 
 
 47 And if any one hear my words, and not keep [them], 
 I do not judge him ; for I came not to judge the world, 
 but to save the world. 4S He who rejects me and re- 
 ceives not my words, has one that judges him : the word 
 which I spoke — that will judge him in the last day. 
 49 Because I out of my mere self spoke not: but the 
 Father who sent me has himself given me a command 
 what to say, and what to speak. ^And I know that 
 his command is eternal life. The things which I speak, 
 therefore, I so speak as the Father has told me. 
 
 XIII. 
 
 1 Now Jesus knowing before the feast of the Pass- 
 over, that his hour had come to depart out of this world 
 to the Father, having loved his own who were in the 
 world, loved them to [the] end. 2 And supper taking 
 place, — the devil having already put [it] into the 
 heart of Judas Iscariot, Simon's son, to deliver him 
 up, — 3 knowing that the Father had given every thing 
 into his hands, and that he came forth from God 
 and was going to God, 4 he rises from the supper, and 
 lays aside his garments, and taking a towel girded 
 himself. 5 He then pours water into the basin, and 
 began to wash the feet of the disciples, and to wipe 
 with the towel with which he was girded. Tie comes 
 accordingly to Simon Peter: says he to him, Master, 
 dost thou wash my feet? 7 Jesus answered and said to 
 him. What I am doing thou knowest not now, but 
 shalt know afterwards. 8 Says Peter to him. Thou 
 shouldst not wash my feet, never ! Jesus answered him, 
 If I wash thee not, thou hast no part with me. 'Says 
 
270 JOHN XIII. 
 
 Simon Peter to him, Master, not my feet only, but 
 also the hands and the head ! 10 Says Jesus to him, He 
 who has bathed, has no [further] need than to wash 
 the feet, but is entirely clean : and you are clean, but 
 not all [of you]. n For he knew the [one] delivering 
 him up. On this account he said, Not all [of you] 
 are clean. 
 
 12 When therefore he had washed their feet, and 
 taken his garments, and reclined at table again, he 
 said to them, Do you know what I have done to you? 
 13 You call me the Teacher and the Master; and you 
 say well: for I am. 14 If then I, the Master and the 
 Teacher, washed your feet, you also ought to wash 
 one another's feet. 15 For I have given you an exam- 
 ple, that as I did to you, you also may do. 16 Verily, 
 verily I say to you, a servant is not greater than his 
 master, nor a person sent greater than the [one] 
 having sent him. 17 If you know these things, happy 
 are you if you do them. 18 I do not speak of all of 
 you. I know whom I chose : but, that the Scripture 
 should be fulfilled, 
 
 He who eats bread with me has lifted his heel against me. 
 
 19 1 tell you from even now, before its occurrence, 
 in order that, whenever it occur, you may believe 
 that I am [he]. 20 Verily, verily I say to you, he who 
 receives whomsoever I send, receives me ; and he 
 who receives me, receives Him who sent me. 
 
 21 Having said these things, Jesus was troubled in 
 spirit, and testified and said, Verily, verily I say to 
 you, that one of you will deliver me up. 22 The dis- 
 ciples looked one upon another, in doubt of whom he 
 
JOHN XIII. 271 
 
 spoke. - 3 Now there was reclining in the bosom of 
 Jesus one of his disciples, whom Jesus loved. - 4 To 
 this [one] therefore Simon Peter beckons, and says to 
 him, Tell who it is, of whom he speaks. -"'He lean- 
 ing back accordingly on the breast of Jesus, says to 
 him, Master, who is it? 26 Jesus thereupon answers, 
 It is he for whom I will dip the morsel and give to 
 him. Having therefore dipped the morsel, he takes 
 and gives [it] to Judas, [son] of Simon Iscariot. 
 27 And after the morsel, then entered into him Satan. 
 Thereupon says Jesus to him, What thou doest, do 
 very soon. 2S And no one of those who were reclin- 
 ing at table knew for what purpose he said this to 
 him ; 29 for some supposed, since Judas had the money- 
 bag, that Jesus told him, Buy what we have need of 
 for the feast ; or to give something to the poor. 
 80 Thereupon he, having taken the morsel, went out 
 immediately : and it was night. 
 
 31 When therefore he had gone out, says Jesus, Now 
 had the Son of man become glorified, and God had 
 become glorified in him. 8 - If God had become 
 glorified in him, God will also glorify him in himself, 
 and will immediately, glorify him. 33 Little children, 
 yet a little while am I with yon : yon will seek 
 me, and, as I told the Jews. Whither I go you can- 
 not come, — I also say now to you. " 4 A new com- 
 mandment I give to you, that you love one another — 
 as I loved you, that you also love one another. 
 '■■'In this will all know that you are my disciples, if 
 you have mutual love. :;,; Says Simon Peter to him, 
 Master, whither art thou going? Jesus answered. 
 Whither I am going thou canst not follow me now, 
 
272 JOHN XIV. 
 
 but thou shalt follow afterwards. 37 Says Peter to 
 him, Master, why can I not follow thee just now? 
 My life will I lay down for thee. 38 Jesus answers, 
 Thy life wilt thou lay down for me? Verily, verily 
 I say to thee, not a cock should crow until thou deny 
 me thrice. 
 
 XIV. 
 
 x Let your heart not be troubled. Believe on God, 
 and on me believe. 2 In my Father's house are many 
 mansions ; otherwise, I would have told you. Because 
 I am going to make ready a place for you; 3 and if 
 I go and make ready a place for you, I am coming 
 again, and will receive you to myself, that where I am 
 you also may be. 4 And whither I am going you know 
 the way. 5 Says Thomas to him, Master, we know 
 not whither thou art going, and how know we the 
 way? 6 Says Jesus to him, I am the Way, and the 
 Truth, and the Life. No one comes to the Father 
 except through me. 7 If you had known me, you 
 would have known my Father also : and hencefor- 
 ward you know Him, and have seen Him. 8 Says 
 Philip to him, Master, show us the Father, and it 
 suffices us. 9 Says Jesus to him, Am I so long a time 
 with you, and thou hast not known me, Philip? He 
 who has seen me has seen the Father. How sayest 
 thou, Show us the Father? 1() Believest thou not that 
 I [am] in the Father, and the Father is in me? The 
 words which I speak to you I speak not from my- 
 self; but the Father who abides in me does his 
 works. n Believe me that I [am] in the Father, and 
 
JOHN XIV. 273 
 
 the Father in me : or else believe on account of the 
 works themselves. 
 
 12 Verily, verily I say to you, he who believes on 
 me — the works which I do he also shall do, and 
 greater than those shall he do ; because I go to the 
 Father : l8 and whatever you ask in my name this I will 
 do, that the Father might be glorified in the Son. "If 
 you ask any thing in my name, I will do [it]. 
 
 15 If you love me, keep my commands. w And I 
 will ask the Father, and He will give you another 
 Helper, to be with you for ever — 17 the Spirit of 
 Truth ; which the world cannot receive, because it 
 does not discern it nor know [it]. You know it, because 
 it abides with you, and shall be in you. 18 1 will not 
 have you bereaved; I am coming to you. 19 Yet a 
 little while, and the world no longer views me ; 
 but you view me, because I live, and you will live. 
 20 In that day you yourselves will know that I [am] in 
 my Father, and you in me, and I in you. 21 He who 
 has my commands and keeps them, he it is who loves 
 me ; and he who loves me will be loved by my Father, 
 and I will love him, and will manifest myself to him. 
 
 "Says Judas — not Iscariot — to him, Master, and 
 how has it happened that thou art about to manifest 
 thyself to us, and not to the world? 23 Jesus answered 
 and said to him, If any one love me, he will keep my 
 word ; and my Father will love him, and we will 
 come to him, and make an abode with him. - 4 IIe 
 who does not love me, keeps not my words : and the 
 word which you hear is not mine, but the Father's 
 who sent me. 
 
 25 These things I have spoken to you, remaining 
 
 18 
 
274 JOHN XV. 
 
 with you. 26 But the Helper, the Holy Spirit, which 
 the Father will send in my name, — that will teach 
 you all things, and remind you of every thing which 
 I told you. 
 
 27 Peace I leave to you ; my peace I give to you : 
 not as the world gives do I give to you. Let your 
 heart not be troubled nor afraid. 28 You heard that 
 I said to you, I am going away, and I am coming to 
 you. If you loved me, you would have rejoiced that I 
 go to the Father ; because the Father is greater than 
 I. 29 And now I have told you before it occurs, that 
 whenever it occur you should believe. 
 
 30 No longer shall I talk much with you; for the 
 prince of the world is coming : and in me he has 
 nothing. 31 But [it is] that the world may know that I 
 love the Father, and as the Father commanded me so 
 I do. Rise, let us be going hence. 
 
 XV. 
 
 1 1 am the true vine, and my Father is the husband- 
 man. 2 Every branch in me not bearing fruit, he takes 
 it away ; and every one that bears fruit, he prunes it, 
 that it may bear more fruit. 3 Already are you pruned, 
 by reason of the word which I have spoken to you. 
 4 Abide in me, and I in you. As the branch cannot 
 bear fruit of its mere self, unless it abide in the vine, 
 so neither you, unless you abide in me. 5 1 am the 
 vine ; you, the branches. He that abides in me, and 
 I in him, this bears much fruit : because apart from me 
 you can do nothing. 6 Unless one abide in me, he is 
 at once thrown away as the branch, and withered ; 
 
JOHN XV. 275 
 
 and they gather it and throw into [the] fire, and it is 
 burned. " If you abide in me, and my words abide in 
 you. ask whatever you wish, and you shall have it. 
 B My Father became glorified in this — that you bear 
 much fruit ; and you will prove my disciples. 9 As the 
 Father loved me, I also loved you : abide in my love. 
 10 If you keep my commands you will abide in my 
 love, as I have kept my Father's commands and abide 
 in his love. 
 
 11 These things I have spoken to vou, that my joy 
 may be in you, and your joy be complete. ^'This is 
 my command, that you love one another as I loved 
 you. 13 A greater love no one has than this, that he lay 
 down his life for his friends. u You are my friends, if 
 vou do what I command vou. 15 1 no longer call vou 
 servants, because the servant knows not what his mas- 
 ter is doing; but I have called you friends, because 
 every thing which I heard from my Father I made 
 known to you. 16 Xot you chose me, but I chose 
 you, and appointed you to go and bear fruit, and that 
 your fruit remain — that whatever you should ask the 
 Father in my name, he should <nve vou. 1T These 
 things I command you, to the end that you love one 
 another. 
 
 18 If the world hates you. you know that it has hated 
 me before you. 19 If you were of the world, the world 
 would love its own ; but because you are not of the 
 world, but I chose you out of the world, for this 
 reason the world hates you. '^ Remember the word 
 which I spoke to you, A servant is not greater than 
 his master. If they persecuted me. they will also 
 persecute you ; if they kept my word, they will also 
 
276 JOHN XVI. 
 
 keep yours. 21 But all these things they will do unto 
 you on account of my name, because they do not 
 know Him who sent me. 22 If I had not come and 
 spoken to them, they had not had sin : but they have 
 now no pretext for their sin. 23 He who hates me, 
 hates my Father also. 24 If I had not done among 
 them the works which none other did, they had not 
 had sin : but now they have both seen and hated both 
 me and my Father. 25 But [it is] that the word be 
 fulfilled which stands written in their Law, 
 
 They hated me for no cause. 
 
 26 But whenever the Helper should come, which I will 
 send to you from the Father, — the Spirit of Truth, 
 which proceeds from the Father, — that will bear tes- 
 timony of me. 27 And you also bear testimony, be- 
 cause you have been with me from [the] beginning. 
 
 XVI. 
 
 1 I have spoken these things to you in order that 
 you should not become offended. 2 They will put you 
 under ban of excommunication — nay, an hour is com- 
 ing that every one who kills you would think that he 
 is offering service to God. 3 And these they will do, 
 because they had not known the Father nor me. 4 But 
 I have spoken these things to you, that whenever the 
 hour come you may remember that I myself told you 
 of them. And these I told you not from [the] begin- 
 ning, because I was with you. 
 
 5 And now I am going to Him who sent me ; and 
 none of you asks me, Whither goest thou? 6 But 
 
JOHN XVI. 277 
 
 because I have spoken these things to you, sorrow has 
 filled your heart. 7 But I tell you the truth, it is expe- 
 dient for you that I go away : for if I go not away, the 
 Helper will not come to you ; but if I go, I will send 
 it to you. 8 And that, having come, will convince the 
 world in respect to sin, and in respect to righteousness, 
 and in respect to judgment. 9 In respect to sin, because 
 they believe not on me ; 10 and in respect to righteous- 
 ness, because I go to the Father and you view me no 
 more ; n and in respect to judgment, because the prince 
 of this world stands judged. 
 
 12 1 have yet much to say to you, but you cannot 
 bear [it] just now. 13 But whenever that should come 
 — the Spirit of Truth — it will guide you in all the 
 truth. For it will not speak from itself, but what- 
 ever it shall hear will speak, and report to you the 
 coming things. 14 That [Helper] will glorify me, 
 because it will take of mine and report to you. 
 15 All things whatever the Father has are mine: for 
 this reason I said, that it takes of mine and will report 
 to you. 
 
 16 A little while and you view me no more, and again 
 a little while and you will see me. 1T Thereupon said 
 [some] of his disciples to one another, What is this 
 which he says to us, " A little while and you view me 
 not, and again a little while and you will see me"? 
 and, "Because I go to the Father"? 18 They there- 
 fore said, What is this which he says — the tk little 
 while"? We know not of what he is speaking. 
 19 Jesus knew that they wished to ask him, and he 
 said to them, Are you inquiring one with another 
 about this, — that I said "A little while and you view 
 
278 JOHN XVI. 
 
 me not, and again a little while and you will see me"? 
 20 Verily, verily I say to you, that you on your part 
 will weep and lament, but the world will rejoice ; you 
 will be sorrowful, but your sorrow will be turned into 
 joy. 21 Whenever the woman be in travail, she has 
 sorrow that her hour had come ; but whenever she 
 shall have given birth to the young child, she no 
 more remembers the distress, because of the joy that 
 a man was born into the world. 22 And you accord- 
 ingly have sorrow now ; but I will see you again, and 
 your heart will rejoice, and your joy no one takes 
 away from you. 23 And in that day you will not ask 
 any thing of me. Verily, verily I say to you, should 
 you ask the Father any thing, he will give [it] you 
 in my name. 24 Until now you had not asked any 
 thing in my name. Ask and you will receive, that 
 your joy may be complete. 
 
 25 These things I have spoken to you in figures of 
 speech. An hour is coming when I will no more 
 speak to you in figures of speech, but I will declare 
 plainly to you concerning the Father. 26 In that day 
 you will ask in my name, and I do not say to you that 
 I will ask the Father in your behalf; 27 for the Father 
 himself loves you, because you have loved me, and 
 have believed that I came forth from [the presence of] 
 God. 2S I came forth from the Father, and have come 
 into the world. Again, I leave the world, and go to 
 the Father. 
 
 29 Say his disciples, See ! now thou dost talk plainly, 
 and use no figure of speech. S0 Now we know that 
 thou knowest all things, and hast no need that any one 
 ask thee. We believe in this — that thou earnest forth 
 
JOHN XVII. 279 
 
 from God. 31 Jesus answered them, Do you now be- 
 lieve? 3J Lo, an hour is coming, and has come, that 
 you be scattered each to his own [affairs], and leave 
 me alone : and [yet] I am not alone, because the 
 Father is with me. r,3 I have spoken these things to 
 you, that in me you may have peace. In the world 
 you have distress ; but be of good cheer, I have over- 
 come the world. 
 
 XVII. 
 
 1 These things spoke Jesus, and raising his eves 
 to heaven said, Father ! the hour has come : glorify 
 thy Son, that the Son glorify Thee, 2 even as Thou 
 gavest him authority over all flesh, that as to all 
 which Thou hast given him. he should give them 
 eternal life. 3 And this is the eternal life, that they 
 know Thee, the only true God ; and him whom Thou 
 didst send, Jesus Christ. 4 I glorified Thee on the 
 earth, having finished the work which Thou hast given 
 me to do : 5 and now glorify Thou me, Father, with thy 
 own self, with the glory which I possessed with Thee 
 before the world was. 6 I manifested thy name to 
 the men whom Thou gavest me out of the world. 
 They were thine, and Thou gavest them to me, and 
 thy word they have kept. 7 Now have they known 
 that all things whatsoever Thou hast given me are 
 from Thee. 8 Because the words which Thou gravest 
 to me I have given to them, and they received [them] 
 :\\u\ knew truly that I came forth from Thee, and 
 believed that Thou didst send me. B I am asking 
 for them; I am not asking for the world, but for 
 
280 JOHN XVII. 
 
 [those] whom thou hast given me, because they are 
 thine; 10 and all mine are thine, and thine mine, and 
 I have become glorified in them. u And no longer 
 am I in the world, and they are in the world, and I am 
 coming to Thee. Holy Father ! keep them in thy 
 name which Thou hast given to me, that they may be 
 one, as we [are]. 12 When I was with them, I con- 
 tinued keeping them in thy name which Thou hast 
 given to me, and I guarded [them], and no one of 
 them became lost but the son of perdition — that the 
 Scripture might be fulfilled. 
 
 13 And now am I coming to Thee ; and these things 
 I speak in the world, that they may have my joy made 
 complete in themselves. 14 I have given them thy word ; 
 and the world hated them, because they are not of the 
 world, as I am not of the world. 15 I ask not that 
 Thou take them out of the world, but that Thou keep 
 them out of the evil. 16 Of the world they are not, as 
 I am not of the world. 17 Consecrate them in [the 
 service of] thy truth: thy word is truth. 18 As thou 
 didst send me into the world, I also sent them into 
 the world; 19 and in their behalf I consecrate myself, 
 that they also may be consecrated in [the service of] 
 truth. 
 
 20 And not for these only do I ask, but also for those 
 believing on me through their word ; 21 that they all 
 may be one, as Thou, Father ! in me, and I in Thee, 
 that they also may be in us, in order that the world 
 may believe that Thou didst send me. 22 And I the 
 glory, which Thou hast given to me, have given to 
 them, that they may be one as we [are] one, 23 I in 
 them, and Thou in me, that they may be perfected into 
 
JOHN XVIII. 281 
 
 one, in order that the world may know that Thou didst 
 send me, and love them as Thou lovedst me. 
 
 ' 24 Father ! in respect to what Thou hast given me — 
 I desire that they also may be with me where I am, to 
 view my glory ; which Thou hast given me because 
 Thou lovedst me before [the] foundation of [the] 
 world. 
 
 25 Righteous Father ! and the world knew Thee not ! 
 But I knew thee, and these knew that Thou didst send 
 me. 26 And I made known to them thy name, and 
 will make [it] known ; that the love with which Thou 
 lovedst me may be in them, and I in them. 
 
 XVIII. 
 
 1 Having said these things, Jesus went out with his 
 disciples across the winter-stream of the Kidron, where 
 was a garden, into which he himself entered, and his 
 disciples. 2 And Judas also, who was delivering him 
 up, knew the place, because Jesus often resorted 
 thither with his disciples. 8 So Judas, taking the co- 
 hort, and police-officers from the chief priests and from 
 the Pharisees, comes thither with torches and lamps 
 and weapons. 4 Jesus therefore, aware of all the things 
 coming on him, came out, and says to them, Whom 
 are you seeking? 5 They answered him, Jesus, the 
 Xazorrcan. He savs to them, I am [he]. And Judas 
 also, who was delivering him up, stood with them. 
 6 Thereupon as he said to them, I am [he], they stepped 
 back from [him] and fell to the ground. 7 He therefore 
 again asked them. Whom are you seeking? And they 
 said, Jesus, the Xaxonean. 8 Jcsus answered, I told 
 
282 JOHN XVIII. 
 
 you that I am [he]. If therefore you are seeking me, 
 suffer these to go their way: 9 that the word might be 
 fulfilled which he spoke, As for those whom thou hast 
 given me, I lost no one of them. 10 Thereupon Simon 
 Peter having a sword drew it, and smote the high- 
 priest's servant, and cut oft' his right ear : and the 
 servant's name was Malchus. n Said Jesus there- 
 fore to Peter, Put up the sword into the sheath. The 
 cup which the Father has given me, should I not 
 drink it? 
 
 12 Thereupon the cohort, and the commander, and 
 the police-officers of the Jews, apprehended Jesus, and 
 bound him, 13 and led [him] away to Annas first; for 
 he was father-in-law of Ka'iaphas, who was high-priest 
 that year : 14 and it was Kaiaphas who counselled the 
 Jews, that it is expedient that one man die for the 
 people. 
 
 15 Now Simon Peter and the other disciple fol- 
 lowed Jesus ; and that disciple was well known to 
 the high-priest, and entered with Jesus into the 
 court of the high-priest : 16 but Peter stood outside, by 
 the door. The other disciple therefore, who was well 
 known to the high-priest, came out and spoke to the 
 portress, and led Peter in. 17 Thereupon the maid- 
 servant, the portress, says to Peter, Art thou also of 
 the disciples of this man? Says he, I am not. 18 And 
 the servants and the police-officers having made a 
 charcoal fire, because it was cold, stood and were 
 warming themselves, and Peter also was standing 
 with them and warming himself. 
 
 19 The high-priest therefore asked Jesus about his 
 disciples, and about his teaching. 20 Jesus answered 
 
JOHN XVIII. 283 
 
 him, I have spoken frankly, to the world. I always 
 taught in synagogue, and in the temple, where all the 
 Jews assemble, and I spoke nothing in secret. a Why 
 dost thou ask me? Ask those who have heard, what 
 I spoke to them. See, these know what I said. 
 -And on his saying this, one that stood by, of the 
 police-officers, gave Jesus a slap on the nice, saying, 
 Answerest thou the high-priest so? * Jesus answered 
 him, If I spoke evil, bear testimony of the evil : but 
 if well, why dost thou smite me? 
 
 24 Annas sent him bound to Kaiaphas, the high- 
 priest. ^And Simon Peter was standing and warm- 
 ing himself. Thereupon they said to him, Art thou 
 also of his disciples? He denied and said, I am not. 
 26 Says one of the servants of the high-priest, being a 
 kinsman of [him] whose ear Peter cut off, Did not I 
 see thee in the garden with him? m Peter therefore 
 again denied, and immediately a cock crowed. 
 
 28 Thereupon they lead Jesus from Kaiaphas to the 
 Praetorium ; and it was early morning. And they 
 themselves entered not into the Praetorium, that they 
 might not be defiled, but might eat the passover; 
 29 Pilate therefore came out to them, and says. What 
 accusation bring you against this man? "They an- 
 swered and said to him, If this man was not an evil- 
 doer, we would not have delivered him up to thee. 
 "Thereupon said Pilate to them, Take him, you your- 
 selves, and according to your Law judge him. Said 
 the Jews to him, It is not allowable for us to kill 
 any one: 3 -'that the word of Jesus might be fulfilled 
 which he spoke, signifying by what kind of death he 
 was about to die. 
 
284 JOHN XIX. 
 
 33 Pilate therefore entered into the Praetorium again, 
 and called Jesus, and said to him, Art thou the 
 king of the Jews? u Jesus answered, Of thy own 
 accord sayest thou this, or did others tell thee about 
 me? 35 Pilate answered, Am I forsooth a Jew ? Thy 
 own nation and the chief priests delivered thee up to 
 me. What didst thou do? 36 Jesus answered, My king- 
 dom is not of this world. If my kingdom were of this 
 world, my own officers would struggle hard that I 
 might not be delivered up to the Jews. But now is 
 my kingdom not hence. 37 Thereupon said Pilate to 
 him, Thou art a king then — is it not so? Jesus an- 
 swered, Thou sayest that I am a king. I for this have 
 been born, and for this have come into the world, to 
 bear testimony to the truth. Every one who is of the 
 truth, hears my voice. 38 Says Pilate to him, What 
 is truth? And having said this, he came out again to 
 the Jews, and says to them, I for my part find in him 
 no guilt. 39 But you have a custom, that I release one 
 to you at the Passover. Are you disposed, therefore, 
 [that] I should release to you the king of the Jews? 
 40 Thereupon they shouted again, saying, Not this 
 [man], but Barabbas. Now Barabbas was a robber. 
 
 XIX. 
 
 1 Then accordingly Pilate took Jesus and scourged 
 [him]. 2 And the soldiers having plaited a crown out of 
 thorn-twigs put [it] on his head, and threw about him 
 a purple robe, 3 and came to him and said, Hail, the 
 king of the Jews ! and gave him slaps on the face. 
 4 Again Pilate came out and says to them, See ! I lead 
 
JOHN XIX. ■><> 
 
 him out to you, that you may know that no guilt do I 
 find in him. 5 Jcsus thereupon came forth outside, 
 wearing the thorn-crown and the purple robe. And 
 he says to them, See, the man ! (i When therefore 
 the chief priests and the police-officers saw him, they 
 shouted, saying, Crucify, crucify [him] I Says Pilate 
 to them, Take him, you yourselves, and crucify ; for I 
 myself find in him no guilt. 7 The Jews answered 
 him, We have a Law, and according to the Law 
 he ought to die, because he made himself [the] Son 
 of God. 
 
 8 When therefore Pilate heard this saying, he be- 
 came more afraid: "and he entered into the Prae- 
 torium again, and says to Jesus, Whence art thou? 
 But Jesus gave him no answer. 10 Says Pilate to him, 
 Dost thou not speak to me ? Knowest thou not, that 
 I have authority to release thee, and have authority 
 to crucifv thee? n Jesus answered, No authority 
 wouldst thou have against me, unless it had been given 
 thee from above [to have it] : for this reason he who 
 delivered me up to thee has a greater sin. 
 
 12 From this [time] Pilate sought to release him; 
 but the Jews continued crying out, saying. If thou 
 release this [man], thou art not a friend of Caesar. 
 Every one, who makes himself a king, speaks against 
 Caesar. 
 
 l: Pilate therefore on hearing these words led Jesus 
 out, and sat on [the] tribunal in [the] place called 
 Pavement, but in Hebrew Gabbatha. "And it was 
 a Preparation-day [(Friday) of the festival] of the 
 Passover: it was about [the] sixth hour. And he 
 says to the Jews, See, your king! 15 Thereupon they 
 
286 JOHN XIX. 
 
 shouted, Away, away [with him] ! Crucify him ! 
 Says Pilate to them, Shall I crucify your king? The 
 chief priests answered, We have no king but Cassar. 
 16 Then accordingly he delivered him up to them, to be 
 crucified. 
 
 They therefore received Jesus ; 17 and, bearing on 
 himself the cross, he went out to the [so] called Skull- 
 place, — which in Hebrew is called Golgotha, — 
 18 where they crucified him, and, with him, two others, 
 on this side and on that, and Jesus between. 19 And 
 Pilate wrote also a title, and put [it] on the cross ; and 
 it was written, JESUS THE NAZOR^AN, THE 
 KING OF THE JEWS. -°This title therefore many 
 of the Jews read, because the place where Jesus was 
 crucified was near the city ; and it was written in 
 Hebrew, in Latin, in Greek. 21 Thereupon said the chief 
 priests of the Jews to Pilate, Write not, The King 
 of the Jews ; but, He said, I am king of the Jews. 
 22 Pilate answered, What I have written, I have 
 written. 
 
 23 The soldiers, when they had crucified Jesus, there- 
 upon took his garments, and made four parts, to each 
 soldier a part ; also the tunic. Now the tunic was 
 seamless, woven from the top throughout. 24 They 
 said therefore one to another, Let us not rend it, but 
 cast lots for it, whose it shall be : that the Scripture 
 might be fulfilled, 
 
 They distributed my garments among themselves, 
 And for my apparel they cast lots. 
 
 These things accordingly the soldiers did. 
 
 28 And there were standing by the cross of Jesus his 
 
JOHN XIX. 287 
 
 mother, and his mother's sister Mary the [wife] of 
 Klopas, and Mary the Magdalene. "Jesus therefore 
 
 perceiving his mother, and the disciple standing by, 
 whom he loved, says to his mother, Woman ! see, thy 
 son ! B Then he says to the disciple, See, thy mother ! 
 And from that hour the disciple took her to his own 
 home. 
 
 28 Jesus knowing, after this, that all things were now 
 finished, that the Scripture might be fulfilled, says, I 
 thirst. ^ There had been set a vessel full of sour wine ; 
 putting therefore about a hyssop-stalk a sponge full of 
 sour wine, they bore [it] to his mouth. ^ So when 
 Jesus had taken the sour wine he said, It is finished ; 
 and, bowing his head, yielded up his spirit. 
 
 31 Thereupon the Jews, since it was Preparation- 
 day, that the bodies might not remain on the cross 
 on the Sabbath, — for that Sabbath-day was a great 
 day. — asked Pilate that their legs might be broken, 
 and they be taken away. 32 The soldiers therefore 
 came and broke the legs of the first, and of the other 
 who was crucified with him; 33 but coming to Jesus, 
 as they perceived him already dead, they did not 
 break his legs, w but one of the soldiers pierced his 
 side with a spear, and immediately there issued blood 
 and water. 35 And he who has seen [it] has borne 
 testimony, and his testimony is true; and he knows 
 that ho speaks what is true, that you also may be- 
 lieve. 36 For these things occurred, that the Scripture 
 might be fulfilled, 
 
 Not ;i bone of him shall be broken. 
 
 37 Anil again another Scripture says, 
 
288 JOHN XX. 
 
 They shall look on [him] whom they pierced. 
 88 After these things, Joseph, who was of Arimathea, 
 being a disciple of Jesus, — but a secret [one] through 
 fear of the Jews, — asked Pilate to be allowed to take 
 away the body of Jesus ; and Pilate gave permission. 
 He came therefore and took him away. 39 And Nico- 
 demus also, he who had come to him by night at the 
 first, came, bringing a mixture of myrrh and aloes, 
 about a hundred pounds. ^They took therefore the 
 body of Jesus, and bound it with linen bandages, 
 with the aromatics, as is the Jews' custom to bury. 
 41 And there was in the place where he was crucified 
 a garden, and in the garden a new tomb, in which no 
 one had yet been put. ^ There, accordingly, on ac- 
 count of the Jews' Preparation-day, because the tomb 
 was near, they put Jesus. 
 
 XX. 
 
 1 Now on the first day of the week, Mary the Magda- 
 lene comes early, while it was still dark, to the tomb, 
 and sees the stone taken away out of the tomb. 
 2 Thereupon she runs and comes to Simon Peter, and 
 to the other disciple whom Jesus loved, and says to 
 them, They took away the Master out of the tomb, 
 and we know not where they put him. 
 
 3 Peter and the other disciple therefore came out, 
 and proceeded to the tomb. 4 And the two ran to- 
 gether ; and the other disciple outran Peter, and came 
 first to the tomb, 5 and stooping down observes lying 
 the linen bandages : nevertheless he did not enter. 
 6 Thereupon also comes Simon Peter following him, 
 
JOHN XX. 289 
 
 and he entered into the tomb, and perceives the band- 
 ages lying, 7 and the handkerchief, which was on his 
 head, not lying with the bandages, but folded up sep- 
 arately in one place. 8 Then therefore entered also the 
 other disciple, the [one] having come first to the tomb, 
 and he saw and believed. 9 For not yet had they 
 known the Scripture, that he must arise from the 
 dead. 10 Thereupon the disciples departed again to 
 their own home. 
 
 11 But Mary stood by the tomb outside, weeping. 
 Accordingly, as she wept, she stooped down into the 
 tomb, r -and perceives two angels in white [garments] 
 sitting, one at the head, and one at the feet, where 
 had lain the body of Jesus. 13 And say they to her, 
 Woman, why art thou weeping? She says to them, 
 They took away my Master, and I know not where 
 they put him. 14 Saying this, she turned back, and 
 perceives Jesus standing, and knew not that it was 
 Jesus. 15 Says Jesus to her, Woman, why art thou 
 weeping? Whom art thou seeking? She, thinking 
 that it was the gardener, says to him, Sir, if thou didst 
 carry him, tell me where thou didst put him, and I 
 will take him away. 16 Says Jesus to her, Mary! 
 She, turning, says to him in Hebrew, Rabbuni (which 
 means, Teacher) ! 17 Says Jesus to her, Touch me 
 not ; for not yet have I ascended to the Father. But 
 go to the brothers and tell them, I ascend to my 
 Father and your Father, and my God and your God. 
 ] " Mary the Magdalene comes announcing to the disci- 
 ples, I have seen the Master! and that these things 
 lie had said to her. 
 
 ^Thereupon on that day, the first of the week, it 
 
 ig 
 
290 JOHN XX. 
 
 being evening, and the doors having been closed, 
 where the disciples were, for fear of the Jews, Jesus 
 came and stood [forth] into the midst, and says to 
 them, Peace to you ! 20 And saying this, he showed 
 also his hands and his side to them. The disciples 
 were glad therefore on seeing the Master. 21 He there- 
 upon again said to them, Peace to you ! As the 
 Father has sent me, I also send you. 22 And saying 
 this he breathed on [them], and says to them, Receive 
 [the] Holy Spirit. 28 Whose sins soever you forgive, 
 they are forgiven to them ; whosesoever you retain, 
 they are retained. 
 
 24 Now Thomas, one of the twelve, the Twin [so] 
 called, was not with them when Jesus came. 25 The 
 other disciples therefore said to him, We have seen 
 the Master ! But he said to them, Unless I see in his 
 hands the print of the nails, and thrust my finger into 
 the place of the nails, and thrust my hand into his 
 side, I will not believe. 26 And after eight days, the 
 disciples were again within, and Thomas with them. 
 Jesus comes, after the doors were closed, and stood 
 [forth] into the midst, and said, Peace to you ! 27 Then 
 he says to Thomas, Bear thy finger hither, and see 
 my hands ; and bear thy hand and thrust [it] into my 
 side ; and be not disbelieving, but believing. 28 Thomas 
 answered and said to him, My Master ! and, My God ! 
 29 Says Jesus to him, Because thou hast seen me thou 
 hast believed : happy those not having seen and having 
 believed ! 
 
 30 Many other signs, moreover, wrought Jesus in 
 presence of the disciples, which have not been written 
 
JOHN XXI. 291 
 
 in this book: 31 but these have been written in order 
 that yon should believe that Jesns is the Christ, the 
 Son of God, and that believing yon may have life in 
 his name. 
 
 XXL 
 
 1 After these events Jesns again manifested him- 
 self to the disciples by the lake Tiberias, and he thus 
 manifested himself: — "There were together Simon 
 Peter, and Thomas the Twin [so] called, and Na- 
 thanael who was from Cana of Galilee, and the [sons] 
 of Zebedee, and two others of his disciples. 3 Says 
 Simon Peter to them, I am going a-fishing. They say 
 to him. We also are coming with thee. They came 
 out, and went on board the boat, and on that night 
 they caught nothing. 
 
 4 x\nd morning already breaking, Jesns stood upon 
 the shore. The disciples however knew not that it 
 was Jesus. 5 Says Jesus therefore to them, Children, 
 have you any thing to eat? They answered him, No. 
 6 And he said to them. Cast the net on the right side 
 of the boat, and you will find. Accordingly they cast, 
 and were no more able to draw it, for the multitude 
 of the fishes. 
 
 7 Thereupon that disciple whom Jesus loved says to 
 Peter, It is the Master ! Simon Peter therefore, on 
 hearing that it was the Master, girt tightly about him 
 his outer frock — for he was stripped — B and plunged 
 into the lake : and the other disciples came in the 
 small boat, — for they were not far from the land, but 
 about a hundred yards off, — dragging the net [full] 
 of the fishes. 
 
292 JOHN XXI. 
 
 9 Thereupon as soon as they landed, they observe 
 a charcoal fire lying, and a fish laid thereon, and 
 bread. 10 Says Jesus to them, Bring of the fish which 
 you just now caught. n Simon Peter therefore went on 
 board, and drew to land the net full of large fishes — a 
 hundred and fifty-three ; and though there were so 
 many, the net was not rent. 12 Says Jesus to them, 
 Come, breakfast : and none of the disciples dared in- 
 quire of him, Who art thou ? knowing that it was the 
 Master. 13 Jesus comes and takes the bread, and gives 
 to them, and the fish in like manner. 14 This was now 
 the third time [that] Jesus manifested himself to the 
 disciples, after having risen from the dead. 
 
 15 When therefore they had breakfasted, says Jesus 
 to Simon Peter, Simon [son] of John, dost thou love 
 me more than these? He says to him, Yes, Master, 
 thou knowest that I love thee. He says to him, Feed 
 my lambs. 16 He says again to him a second time, 
 Simon [son] of John, dost thou love me? He says 
 to him, Yes, Master, thou knowest that I love thee. 
 He says to him, Tend my sheep. 17 He says to him 
 the third time, Simon [son] of John, dost thou love 
 me? Peter was grieved that he said to him the third 
 time, Dost thou love me? — and he said to him, 
 Master, thou knowest every thing; thou knowest 
 that I love thee. Says Jesus to him, Feed my beloved 
 sheep. 18 Verily, verily I say to thee, when thou wast 
 younger, thou didst gird thyself and walk whither thou 
 wouldst ; but when thou shalt have become old, thou 
 shalt extend thy hands, and another shall gird thee, 
 and bear [thee] whither thou wouldst not. — 19 And 
 this he said, signifying by what kind of death he will 
 
JOHN XXI. . i>i»:j 
 
 glorify God. And having spoken this, he says to him, 
 Follow me. 
 
 -° Peter, turning round, sees the disciple whom Jesus 
 loved following, who also at the supper leaned back 
 on his breast and said, Master, who is it that delivers 
 thee up? 21 Seeing this [disciple] therefore, Peter says 
 to Jesus, Master, and this [one] what? " Says Jesus 
 to him, If I wish him to remain until I come, what 
 [is it] to thee? Follow thou me. 23 Thereupon went 
 forth this saying among the brothers, — that that dis- 
 ciple dies not. And [yet] Jesus did not say to him, 
 that he dies not, but, If I wish him to remain until 
 I come, what [is it] to thee? 
 
 24 This is the disciple who testifies of these things, 
 and who wrote these things ; and we know that his 
 testimony is true. 25 And there are also many other 
 things that Jesus did, which if they be written one 
 by one, I think that not even the world itself will 
 contain the books written. 
 
ACCOUNT OF MANUSCRIPTS, 
 
 VARIOUS READINGS. 
 
ACCOUNT 
 
 OF 
 
 MANUSCRIPTS CONTAINING THE FOUR GOSPELS. 
 
 UNCIALS. 
 
 These are large-letter MSS or Codices, and so called from 
 the Latin Uncia, an inch. The following were written before 
 the 7th century : — 
 
 a A B C D I J'> N O c P Q^ R T a T b T° Z 9b e*. 
 
 8 is the Si/iaitic, discovered by Tischendorf in the Convent 
 of St. Catherine, Mount Sinai, 1859, an ^ considered by compe- 
 tent judges a genuine relic of the 4th century. It contains the 
 New Testament entire. There have been nine or ten revisions 
 of it, since it left the hand of the original scribe. The MS is 
 denoted by the above Hebrew letter Alcpk. The original writ- 
 ing, as distinguished from later corrections, will be desig- 
 nated in the Various Readings by tt* ; as revised by the first 
 corrector, a contemporary of the scribe, who revised the text 
 with the aid probably of still another MS, by & 1 ; by a second 
 corrector, B 2 ; by a third, a 3 : and so forth, down to the 12th 
 century. "Far the greater part of the changes", says Scrive- 
 ner, "belong to the seventh century"; they will be designated 
 by 8°. These changes assimilate the MS to the present Rec 
 Text. 
 
 A, the Alexandrine, now in the British Museum. It wants 
 Matthew i. — xxv. 6. John vi. 50 — viii. $2, 2 Cor. iv. 13 — xii. 
 6. Its text approaches more nearly to the Received Text. 
 Date about 450. 
 
 B, in the Vatican Library, Rome. It contains the OKI and 
 
298 ACCOUNT OF MANUSCRIPTS. 
 
 the New Testament. The N. T. wants Heb. ix. 14 to the end 
 of the Epistle ; also the Epistles to Timothy, Titus, and Phile- 
 mon, and the Apocalypse. Date, about 350. 
 
 C, Ephraem, in the Imperial Library, Paris, is a Palimpsest, 
 or Rescript, so called from the fact that the original writing, 
 the ink of which was a sort of paint, was wiped out, and the 
 leaves were written over again — in this MS with the writings 
 of Ephraem the Syrian. The original has been restored by 
 chemical process. It contains about two thirds of the N. T. 
 It was first corrected about a century after the first writing, 
 and again about three centuries later. Date, earlier than 450. 
 
 D, Cambridge, or Beza's, in Cambridge, Eng. It differs 
 from the Rec. Text more than any other, but often remarkably 
 agrees with B and the ancient Latin MSS. It contains the 
 Gospels and Acts, with many gaps. In critical weight it 
 ranks the lowest. It has also a Latin Version, d ; and the 
 original writer of the Greek copy seems to have been a person 
 ignorant of Greek, as indicated by his queer blunders. Date 
 not later than 550. 
 
 I, of the 5th and 6th centuries, ranks with A and C, and 
 contains the remains of very ancient MSS. 
 
 The others need no remark ; they are chiefly of the 6th 
 century. All the MSS in their Var. Read, will be designated 
 like &. 
 
 LATER UNCIALS OF PARTICULAR IMPORTANCE. 
 
 E K L X Y S A 9, of the Sth and 9th centuries. 
 
 E, in Basle, holds a signal place among MSS of this second 
 class. Date about 750. 
 
 K, now in the Imperial Library, Paris, contains the Gospels 
 entire, and has a text of great value. Date, 9th century. 
 
 L, in the Imperial Library, Paris, contains the Gospels 
 almost entire, and agrees remarkably with B and the copies 
 used by Origen. Date, Sth or 9th century. 
 
 X, in the University Library, Munich ; with whose valuable 
 text are also given commentaries of many of the Fathers, 
 especially Chrysostom. Date, 9th or 10th century. 
 
ACCOUNT OF MANUSCRIPTS. :J1»0 
 
 A, in the Library of St. Gall, is a very important MS, and 
 particularly in Mark, has a text of signal excellence. Date, 
 9th century. 
 
 CURSIVES. 
 
 These are the running-hand Greek Manuscripts, and num- 
 ber from 1. to nearly 500., extending from the 10th to the 16th 
 century. 
 
 The most valuable of them, according to Tregelles, are I. 
 33. 69.; of which, 1. is of the 10th century; 33. of the nth; 
 and 69. of the 14th. None of the later Uncials is comparable 
 to 1.; and 33. has been called " Queen of the Cursives." 
 
 ANCIENT VERSIONS. 
 
 (1) The Italic, or old Latin, are mostly of the 5th and 6th 
 centuries, and are numbered from a to q. Of these Tregeiles 
 considers three, a, b, c, the primary; <r/, which is the Latin 
 version of the Uncial D, is important only where the Greek 
 of that MS is different from this, or is defective ; f is the 
 Italian recension of the old African Latin ; the rest, except i 
 and m, contain a mixed text. 
 
 (2) The Vulgate, quoted by Tischendorf, is the edition 
 authorized by Clement VTII., 1592. It was first edited by 
 Jerome in 383, and has since been variously emended. Other 
 editions cited, both when they differ from or agree with the 
 Clementine, are am (Amiatinus, of the 6th cent., the oldest 
 and best extant, and the authority generally followed by Tre- 
 gelles), for,fuld (both of the 6th cent.), tol, hurl (of the 7th). 
 The first of these other editions derives its name from the 
 monastery of Amiata, where it was obtained, and it is now in 
 the Library at Florence; the second, from Forojuliensis (the 
 modern Friuli, Venetia) ; the third from the Library of Fulda 
 (in Hesse-Cassel) ; the fourth from Toledo in Spain; the fifth 
 from Harley, duke of Oxford, whose collection of MSS is 
 preserved in the British Museum. 
 
800 ACCOUNT OF MANUSCRIPTS. 
 
 (3) syr-cu, the earliest and best not only of the Syriac, but 
 of all the Versions, and presenting a text probably current in 
 the 2nd century. The MS was discovered by Rev. Dr. Cure- 
 ton, and is now in the British Museum. It is of the 5th century. 
 The text of Matthew is so peculiar, as to have led to a supposi- 
 tion by some Syriac writers, that it may have been from the 
 original Hebraeo-Syriac. It contains Mt. i — viii. 22; x. 31 — 
 xxiii. 25 : — Mk. only four verses of the last chapter : — Lk. ii. 
 48 — iii. 16; vii. 33 — xv. 21; xvii. 24 — xxiv. 44: — Jo. i. 1- 
 42; iii. 6 — vii. 37; xiv. 11-29. 
 
 syr-sck, the Peshito (or Simple) Version, edited by Schaaf, 
 and originally made in the 2nd century; but the text is now 
 in a very unsatisfactory state. It has been translated into 
 English by Rev. Dr. Murdoch, New Haven, 185 1. 
 
 syr-p, made at the request of Philoxenus, bishop in Phrygia, 
 about the beginning of the 6th century, and revised by Thomas 
 of Harkel in Palestine early in the 7th. 
 
 syr-jr, the Jerusalem Syriac Lectionary, made from an 
 ancient and valuable Gr. text of the 5th century. 
 
 (4) Also, the sEthiofiic, Arminian, Gothic, Coptic (or 
 Memphitic), Sahidic (or Thebaic), made from the 3rd to the 
 5th century. 
 
 The Persian, Arabic, Sclavonic, French, Anglo-Saxon were 
 made from other Versions, and are useful only so far as they 
 corroborate these, but no further. 
 
ANCIENT GREEK FATHERS, &c, 
 
 CITED FOR THE VARIOUS READINGS. 
 
 Tischendorf gives these in the following order : 
 (i) Of the first three centuries : — 
 
 Clement of Alexandria d. 220 
 
 Origen, — Or-gr (original) Or-lat (Latin translation) d. 254 
 Irenseus, a disciple of Polycarp, and Bp. of Lyons, 
 
 (Ir-gr, Ir-lat.) d. 202 
 
 Apostolic Constitutions, Cent. III. IV. 
 
 Dialogue against the Marcionites about 250 
 
 Dionvsius, Bp. of Alexandria d. 264 
 
 Hippolytus, disciple of Irenseus and Bp. of Portus 
 
 Romanus fl- 220 
 
 Justin Martyr d. 167 
 
 Marcion, quoted by Tertullian and Epiphanius . . . fl. 130 
 
 Methodius, Extracts by Epiphanius d. 311 
 
 Barnabas fl. 100 
 
 Clement, Bp. of Rome fl. 100 
 
 Ignatius, Bp. of Antioch d. 116 
 
 Polycarp, Bp. of Smyrna - d. 167 
 
 Theodotus, the Gnostic, quoted by CI. of Alex. 
 
 Besides these, Td refers to Ammonius of Alexandria : Arche- 
 laus of Mesopotamia; Athenagoras of Athens; Peter, Bp. of 
 Alexandria; Tatian of Syria; Gregory Thaumaturgus, Bp. 
 of Neoc;esarea; Theophilus, Bp. of Antioch, &c. 
 
302 GREEK AND LATIN FATHERS. 
 
 (2) Of the \th and $th centuries. 
 
 Athanasius, Bp. of Alexandria d. 373 
 
 Basil the Great, Bp. of Caesarea d. 379 
 
 Chrysostom, Bp. of Constantinople d. 407 
 
 Cyril, Bp. of Alexandria d. 444 
 
 Epiphanius, Bp. in Cyprus d. 403 
 
 Eusebius, Bp. of Csesarea d. 340 
 
 Theodoret, Bp. of Cyrrhus near Antioch d. 458 
 
 Cyril, Bp. of Jerusalem d. 386 
 
 Didymus, of Alexandria 370 
 
 Gregory, of Nazianzus d. 389 
 
 Theodorus, Bp. of Mopsuestia d. 428 
 
 Ephraem, the Syrian d. 378 
 
 Gregory, Bp. of Nyssa 371 
 
 Nonnus, Bp. of Panopolis, Cent. V. 
 
 Isidore of Pelusium 412 
 
 Also many^others less often quoted, and extending down to 
 the 13th century. 
 
 ANCIENT LATIN FATHERS. 
 
 Ambrose, Bp. of Milan d. 397 
 
 Augustine, Bp. of Hippo d. 430 
 
 Cyprian, Bp. of Carthage d. 258 
 
 Jerome d. 420 
 
 Hilary, Bp. of Poictiers 354 
 
 Lucifer, Bp. of Cagliari d. 367 
 
 Pelagius, resided in Rome, Sicily and Africa . . . . d. 420 
 
 Tertullian, born at Carthage fl. 200 
 
 Tichonius fl. 390 
 
 Victorinus fl. 380 
 
 Rufinus, of Aquileia fl. 397 
 
 Vigilius, of Thapsus fl. 484 
 
 Optatus fl. 370 
 
 Fulgentius, Bp. in Africa fl. 525 
 
 Also many others. 
 
ABBREVIATIONS. 
 
 The designations of the Manuscripts and Fathers will be 
 readily understood by referring to the preceding account. 
 
 Gb, the Greek N. T. of J. J. Griesbach, vol. i ? containing 
 the Gospels, edited by D. Schulz, 1827. This is the one also 
 referred to by Tischendorf throughout in his Various Read- 
 ing*- 
 
 Gb° signifies a word, or clause, or passage, in Griesbach's 
 opinion perhaps to be omitted; Gb°°, probably so. 
 
 Gb', perhaps the true reading; Gb", a reading nearly equal, 
 or equal, and perhaps preferable, to the one retained in the 
 text. 
 
 Lm, the Greek N. T. of Charles Lachmann, vol. 1, contain- 
 ing the Gospels, 1S42. 
 
 [Lm], readings regarded by Lachmann as doubtful; Lin- 
 ing, alternative readings in the margin. 
 
 Td. the Greek N. T. of A. F. C Tischendorf, Sth ed. 1S67, 
 '68, containing Mt. 1 — Jo. vi. 23, as far as at present pub- 
 lished; Vol. 1, containing the Four Gospels, 7th ed. 1S59. 
 
 [Td], a word or passage considered by Tischendorf as 
 doubtful. 
 
 Tg, the Greek N. T. of S. P. Tregelles, vols. 1, 2, contain- 
 ing the Four Gospels, 1S57, '60; [Tg], words in the text 
 regarded by Tregelles as very doubtful; Tg-mg, alternative 
 readings in the margin, where the authorities seem divided 
 between these and the text; [Tg-mg], words somewhat doubt- 
 ful; Tg-mg "om.", exceedingly doubtful. 
 
 Mey.j the various readings adopted by II. A. W. Meyer in 
 his Commentaries. Mt, 1S5S; Mk and Lk., 1S67; Jo., 1862. 
 Al., the Greek X. T. of Dean Alford, vol. I. 5th ed. 1863. 
 
304 ABBREVIATIONS. 
 
 Dav., Davidson's Introduction to the N. T. 
 
 MSS, Manuscripts ; MS, Manuscript. 
 
 FF, the early fathers of the Church. 
 
 C. V., the Common (English) Version. 
 
 curss, cursives, more or less. 
 
 vss, versions. 
 
 om., omit; pref., prefix; w., with. 
 
 vv, verses; v, verse; tr., transpose. 
 
 itt., some copies of the old Latin; it., all of them. 
 
 syrr, the Peshito and syr-p. ; syr-each, these two and the 
 syr-jr. ; syr-cu, Dr. Cureton's. 
 
 Eus-can (canons), the Gospels as arranged in a Harmony 
 by Eusebius, on the basis of a previous one by Ammonius 
 (Sections of Ammonius). 
 
 Elz., the ed. of the N. T. by the Elzevirs (printers at Ley- 
 den, who probably took Stephen's 3rd as their basis), 1624. 
 The diamond ed. of 1828 has been followed. 
 
 St., the text of Stephen's of 1550, edited by Scrivener, and 
 commonly called the Received Text. Where these last two 
 agree, Elz. denotes both ; where they differ, each one is 
 quoted. 
 
 scr., attached to the designation of a MS, denotes one ex- 
 amined by Scrivener. 
 
 small capitals, in the Var. Read., generally denote the 
 variations by Td. from the Received Text, as expressed in 
 the Translation ; inverted commas inclose generally quota- 
 tions whether from the C. V., or from the Translation. 
 
 [ ]. The words bracketed in the text of the Translation 
 are not in the Greek. They are in part an expedient to repre- 
 sent to the English reader what is only in the Greek text; in a 
 few instances they are an explanation of the text, to represent 
 at once what the Translator understands to be the true mean- 
 ing. The words themselves, especially the article and the 
 verb to be, are often absolutely necessary from the English 
 idiom ; and indeed these will be sometimes found not inclosed 
 in brackets. 
 
 The Var. Read, need to be studied with the C. V. also in 
 hand. 
 
VARIOUS READINGS 
 
 CITED FROM THE MANUSCRIPTS AND FATHERS. 
 
 These Various Readings are chiefly those of Tischendorf, where 
 his text differs from our Common English Version, and the differ- 
 ence can be expressed to English readers. They are those adopted 
 by him in his Sth edition of the Greek New Testament, 1S67, '68, 
 which has been published as far as John vi. 23 ; and beyond that 
 they are taken from his 7th edition of 1S59, anc * his " Synopsis 
 Evangelica". 2nd ed., 1864. The readings adopted by other 
 eminent critics are given, particularly where they agree with 
 Tischendorf, to show that the text, which thus has their con- 
 currence, may be relied on as quite probably the true text. Some 
 of the readings are adopted by Tischendorf alone, and these are 
 entitled to great consideration; such as have both his support 
 and that of Lachmann, or Tregelles, to still more. Beyond the 
 point, to which thus far Tischendorf has published, in his latest 
 edition, the various readings of the Sinaitic Manuscript are more 
 generally given; and in many instances here, as well as in some 
 others, a different text from Tischendorf's, supported by Tre- 
 gelles, or other weighty authorities, has been adopted in the 
 Translation. But in every instance of this kind, the reading 
 adopted also by Tischendorf is faithfully quoted. 
 
 In many cases the various readings are inaccuracies, such as 
 are incidental to the most accurate and careful persons, even 
 to Tischendorf and Tregelles themselves; some proceeded from 
 weariness or haste; not a few arose from the attempt to harmo- 
 nize or explain; some from the feeling that all the Evangelists 
 must have spoken under inspiration exactly alike on exactly the 
 same topics; a few quite probably were alterations for ecclesi- 
 astical or doctrinal purposes. 
 
 20 
 
306 
 
 VARIOUS READINGS. 
 
 A very large number of the readings which we have given, as 
 will be obvious at a glance, do not in the least affect the essen- 
 tial meaning of the Gospels, nor essentially differ from the so 
 called Received Text, or Common Version; and there are thou- 
 sands of others still less important. The words or verses omitted 
 from one Gospel by the critics will generally be found in some 
 other, or are a repetition of words in the context. To exhibit 
 these facts, was a leading motive for undertaking the labor of 
 collecting and comparing the readings ; every one of which the 
 Translator has himself sought out and verified. In a few instances 
 the authorities of the Manuscripts themselves, as given by Tis- 
 chendorf, Tregelles, and others, are presented, that the reader 
 may decide for himself — where indeed only a decision as to what 
 is probably correct can after all be reached, and no certainty can 
 be attained, or have been designed by the Spirit of Truth to be 
 attained, on points on which the authorities are so divided. 
 
 But often, by a slight change, the meaning is considerably 
 modified, and made more clear. It is as when a touch of the 
 original artist's pencil is disclosed, which, by some accretion or 
 fading in the course of time, had become hidden. A patient, 
 careful, appreciating eye will discover much that will deeply 
 gratify, and be highly prized. 
 
 MATTHEW. 
 
 CHAPTER I. 
 
 Title. According to Matthew: Td. 
 
 6. om. " the king " (2nd) : Lm Td Tg Al. 
 
 7. Asaph: Lm Td Tg Al. 
 10. Amos: Lm Td Tg Al. 
 
 18. the Christ: Gt/Tg. — om. "as" (or, 
 
 namely): Lm Td Tg [Al]. 
 
 19. MAKE AN EXAMPLE OP : Gt/ Lm Td 
 
 Tg Mey Al. — "a public example " : 
 Elz Gb. 
 25. A son (om. "her first-born"): Lm 
 Td Tg Al. In Lk. ii. 7, no various 
 reading. 
 
 CHAPTER II. 
 
 3. the king, Herod : Lm Td Tg Al. 
 
 17. through : Gb' Lm Td Tg Mey Al. 
 
 18. WEEPING AND MUCH LAMENTA- 
 
 TION : Gb" Lm Td Tg Mey Al. 
 
 21. entered into: Lm Td Tg Al. 
 23. variously, Nazarath, Nazareth, Naza- 
 ret. — Nazorjean: so all the Gr. 
 
 MSS. 
 
 CHAPTER III. 
 
 1. Now (or, And): Elz Gb°Lm Td Tg 
 
 Al. 
 
 2. om. "And": Lm Td [Tg] Al. 
 
 3. through : Gt/ Lm Td Tg Mey Al. 
 
 6. add river to " the Jordan " : Lni Td 
 
 Tg [Al]. 
 
 7. om. " his " (the baptism) : Lm Td [Tg] 
 
 [Al]. 
 
 8. fruit : Gb Lm Td Tg Mev Al. 
 
 10. om. " also " : Gb° Lm Td Tg Mey Al. 
 12. add " his " to " garner " : Lm Tg. 
 14. om. "John": Lm Td Mey [Tg]. 
 16. om. "unto him": [Lm] Td.— om. 
 " and " (4th) : Lm Td [Tg] [Al]. 
 
VARIOUS READINGS. 
 
 807 
 
 CIIAPTEIt IV. 
 
 3. to him (after "said"): Lin (also 
 
 after "came") Td Tg Al. 
 
 4. a man : Els. — in t <:tn/ (in accordance 
 
 with): QtY/t Lm Tg Al.— ox (or, 
 upon): Elz Gb Td. 
 
 5. SBT(aorist): CI/ Lm Td Tg Al. 
 9. said: Lm Td Tg Al. 
 
 10. add behind me, after WAY: Gb'[Lm]. 
 
 12. oni. "Jesus": Gb°° Td Tg Mey Al 
 
 Dav. 
 
 13. Kapharnaum: Ob" Lm Td Tg Mey 
 
 Al. So always — Nazora : Td Tg. 
 18. om. " Jesus ": Gb Lm Td Tg Mey Al. 
 
 23. oni. •' Jesus » : Td [Tg] Al. — in all : 
 
 TdTg Al. 
 
 24. om. "and" before " demoniaes " : 
 
 Lm Tg [Tg-mg] Al. 
 
 CHAPTER V. 
 
 4. 5. transpose these verses of the C. V. : 
 
 Lm (Lm-mgas C. V.) Td Tg. 
 9. thky (om. in Gr. and not emphatic 
 here: but expr. in vs 4, 5, 6, 7, 8): 
 Gb° [Lm] Td [Tg]. 
 
 11. om. " falsely » : Gb° Lm [Tg-mg] 
 
 Mey. 
 22. om. " without a cause " : Lm Td [Tg] 
 ('•om.-' Tg-mg) Mey [Al] Dav, w. 
 K B A- 48. 198. vg aeth Or Bas 
 Tert Gr-MSS-with-Aug and most 
 MSS-w.-Jer. 
 
 25. om. "deliver thee 7 ' (2nd): Lm Td 
 
 [Tg]. 
 
 27. om. "by (to) them of old time": Gb 
 
 Lm Td Tg Mey Al. 
 
 28. om. "her" (1st): Td. 
 
 30. DEPART: Lm Td Tg Mey Al. 
 
 31. prefix Moueoyer : Elz Gb Lm TdTg 
 
 AL 
 
 32. EYLiiY one wno: Gl/ Lm Td T« 
 
 AL b 
 
 37. shall be : Lm Al. 
 
 3U. smiths (slaps): Lm Td Tg {shall 
 smite Tg-mg). — om. " thy " (pron. 
 expr. in Gr.): Td. 
 
 44. om. " bless them that curse you," 
 " do good to them that hate vou " : 
 Gh° 3 Lm Td Tg Al w. tf B* 1. 22. 
 209. itt vg cop syr-cu Thphil Or Eus 
 Ir Cyp. — om. " despitefully use 
 you and": Gb° Lm Td Tg Mey 
 Al. 
 
 40. thus: Lm Tg Al. 
 
 47. nKATiii.N : Gb Ian Td Tg Mey Al. — 
 
 I'liK samk: Cl/ Lm Td Tg Al. 
 
 48. as (the other reading Is, just as, or, 
 
 even as): <;i/ Lm Td Tg Al. — 
 TOUR iikavkm.y Faiiii.ii j Qt\/f 
 Lm Td Tg Mey Al. 
 
 CIIAPTEIt VI. 
 
 1. pref. MOREOVER: Td [Tg-mg] [Al]. 
 
 — K k.i ri EOU82TE88 : <il> Lin Td Tg 
 Dav Mey Al w. n> 1$ D 1. 20'J. &c. 
 itt. vgOr Hil Aug Jer. 
 
 4. om. "himself": <ih LmTdTgfAl]. 
 
 — om. "openly": Gb 0J Lin TdTg 
 [Mey] [Al]. 
 
 5. vou pray &c. Gb' Lm Td Tg Mey Al. 
 
 6. om. "openly": Gb°° Lm Td Tg Dav 
 
 [Al]. 
 
 12. FORGAVE (aor.) : Lm Td Tg Mey Al 
 
 w. £* B Z 1. harl for fu syr-p 
 Or Bas Nyss 
 
 13. om. "For thine. . . Amen": Gb Lm 
 
 Td Tg Mey Dav Al w. J* B D Z 1. 
 118. 130. 209. (many others have it 
 only in red ink in the margin) scho- 
 lia of many MSS itt vg am fu for 
 tol &c cop Or Nyss Cyr-jr Cyp Tit 
 and all the Lat. FF except Op* This 
 doxology is supposed to have been 
 introduced from the Liturgies. 
 
 lo.om. "their trespasses": Gb 00 Td w. 
 SDl. vss. 
 
 18. om. "openly": Gb Lm Td Tg Dav 
 Mey Al. 
 
 21. thy (twice): Gb' Lm Td Tg Mey 
 
 Al. 
 
 22. om. " therefore " : Td w. ^ 6 curss itt 
 
 vg syr-cu Hil Anih. 
 
 24. one (2nd, without the art.): in all 
 
 but a few curss. 
 
 25. om. "or (and) what ye shall drink": 
 
 Gb°° Td w. & 1. 4. 22. MSS-of-Jer. 
 itt vg syr-cu aeth Clem Ath Bas 
 Chr Hil. 
 
 33. HI8 KINGDOM AND RIGHTEOUS- 
 
 NESS: Lm(tr)Td w. ^Bittam Eus. 
 
 34. om. " the things of" : Gb 00 Lm Td 
 
 Tg Mey Al. 
 
 CHAPTER VII. 
 
 2. om. " again " : Gb Lm Td Tg Mey Al. 
 6. SHALL trample (future) : Lm Td Tg 
 Mey Al. 
 
 8. it ia opened : Lm Tg (5/10// be, Tg-mg). 
 
 9. om. "is there": Gb° Lm Tg Mey 
 
 [Al].— om. "if": LmTdTgAL — 
 SHALL ask : Lm Td Tg Al. 
 10. a fish also: Lm TdTg A I. 
 
 13. om. "th.- gate" (2nd): Lm [T.l] w. 
 
 X*itt Clem Or Bus Cyp. 
 
 14. How narrow: Gb Lm Tg Mey w. 
 
 X 1 L- K K L &c. cures in vg syr- 
 cu Sec. Bpb <\r. Li< UJBK: Flz 
 Td Al w. J<- B« X l.*» &c. vg- 
 MS>-with-<;i> miIi cop Or. — om. 
 "the gate:" [Lm] [T.l]. 
 
 15. pref. But (or And) : Elz Gb [Tg] Al. 
 
308 
 
 VARIOUS READINGS. 
 
 16. CLUSTERS OF grapes (pi): Lm Td 
 Tg- 
 
 24. shall be compared (likened) : Lm 
 
 Td Tg (Tg-mg, as C. V.) — om. 
 "these": [Lm] [Tg]. 
 29. their scribes : Lm Td Tg Mey Al w. 
 8 B C3 &c. 1. 13. 22. syr-jr cop seth 
 sah Eus Aug. 
 
 CHAPTER VIII. 
 
 2. APPROACHING (having approached ; 
 
 lit. having come to) : Gt/ Lm Td Tg 
 Mey Al. 
 
 3. om. " Jesus " : Gb° Lm Td Tg Mey Al. 
 5. om. " Jesus " : Gb Lm Td Tg Mey Al. 
 
 7. om. " And Jesus " : Lm Td [Tg] Al. 
 
 8. pref. But (or, And) : Klz Gb Lm Td 
 
 Tg Al.— WITH A word: Gb Lm 
 Td Tg Mey Al. w. & B C E &c. 
 most curss and itt vg sah cop syr** 
 cu syr-each go &c. Or. 
 10. not even in Israel : Elz Gb Td 
 Mey. — with no one found I: Lm 
 TgAl. 
 
 12. SHALL GO out : Td w. J<* most itt syr- 
 
 cu syr-sch Ir Cyp Aug. 
 
 13. om. " and " (2nd) : Lm Td TTg] Al. — 
 
 om. " his " : Lm Td Tg [Al]. 
 15. to HIM : Gb' Lm Td Tg Mey Al. 
 
 21. om. " his" : Lm Td Tg. 
 
 22. om. "Jesus": Td. — says: Lm Td 
 
 TgAl. 
 
 23. the boat : Elz Gb Td 
 
 25. om. "his": Gb Lm Td Tg Mey Al. — 
 
 om. "his (the) disciples": [Lm] 
 Td Tg. — om. "us": Lm Td Tg 
 ([Tg-mg] as C. V.) Mey Al. 
 
 28. Gadarenes : Gb' Td Tg Al w. X* B 
 
 C*. — Gergestnes : Elz Gb. — Ger- 
 ASENES : Gb" Lm Mey Thompson 
 (The Land and the Book, ii. pp. 34- 
 37, in which the identity seems ful- 
 ly established with the modern 
 Gersa, or Chersa, near the lake) w. 
 MSS of Origen (who says that it was 
 the prevailing reading in his time, 
 and that " Gadarenes " was in a few 
 MSS), also d it vg sah syr-p-mg 
 Ath Ilil &c. 
 
 29. om. "Jesus" : Gb Lm Td Tg Al. 
 
 31. SEND US AWAY INTO : Gb Lm Td 
 
 Tg Mey Al. 
 
 32. om. "herd of" (1st): Gb Lm Td Tg. 
 
 — om. "of swine "(2nd): GbLmTd 
 Tg [Al]. 
 
 CHAPTER IX. 
 
 2, 5. AHE forgiven : Lm Td Tg w. ^ B 
 Or Ir-lat itt vg each-syr go aeth. 
 
 — have been forgiven: Elz Gb Mey 
 
 Al w. C E F &c. all the curss itt Or 
 Eus Ilil. — om. "thee": Gb° (in 
 v5 thy, expr d in Gr , for "thee" 
 Gb) Lm Td Tg Mey Al. 
 4. perceiving : Elz Gb Td Mey Al. 
 8. feared : Gb" Lm Td Tg Mey Al. 
 12. om. " Jesus " : Lm Td [Tg] Al. — om. 
 " unto them " : Gb° Lm Td Tg Mey 
 Al. 
 
 om. "to repentance " : Gb Lm Td Tg 
 Mey Al. 
 
 om. "oft": Lm Td w. &* B 27. 71. 
 g-scr. 
 
 pref. But (or, And): almost all au- 
 thorities. 
 
 A ruler entering : Gb' Td Mey 
 Al. 
 
 PROCEEDED TO FOLLOW (imperf) : 
 Lm Td Tg Al. 
 
 om. " Jesus " : Td w. J** D itt. 
 
 om " unto them " : Lm Td Tg Al. 
 
 26. this report (fame) : Elz Gb Lm Td 
 
 Tg (Tg-mg as C. V.) Al. 
 
 27. om. "him": Lm [Tg]. 
 
 32. DUMB (om. " man," often om . in trans- 
 lating when expr. as here in Gr.) Lm 
 [Tg]. 
 
 35. om. " among the people " : Gb Lm Td 
 Tg Mey Al. 
 
 36 worried (or, harassed) : Gb Lm Td 
 Tg Mey Al w. « B C D &c. 150 
 curss it vg Hil Jer Bas Chr. 
 
 13. 
 14. 
 
 16. 
 
 18. 
 
 19. 
 
 22. 
 23 
 
 CHAPTER X. 
 
 2. and James : Lm Td. 
 
 3. om. " whose surname was Thaddeus " : 
 
 Gb° Td Al. — om. " Lebbeus whose 
 surname was " : Lm Tg. 
 
 4. THE ZEALOT : Gr. Kananaios (like 
 
 "Nazoraean "), which seems to be 
 a Syriac word (Hebraistic also) mean- 
 ing' zealot : Gb' Lm Td Tg Mey Al. 
 8. om. "raise" &c. : Gb° Mey. — tr. 
 "cleanse" &c. "raise" &c. : Gb 
 Lm Td Tg Al. "raise" &c. is om. 
 in !$ 4 C 3 E &c. curss vss Eus Bas 
 Chr Jer ; sustained by &* B C* D 1. 
 33. &c. most itt vg aeth Cyr Chr 
 (some copies) Hil. 
 
 10. staff: Elz (Gb" staffs) Lm Td Tg 
 Mey Al. 
 
 14. FROM your feet. Lm Td. 
 
 19. deliver (subj. aor ) you : Lm Td Tg 
 Al. — speak (1st. subj. aor.): Elz 
 Gb Lm Td Tg Al. — speak (2nd 
 subj. aor.) Td Tg Al 
 
 23. add, and if they persecute you out of 
 this, flee into the next: Gb" [Lm] 
 (persec. you in the next) Dav. 
 
 25. Beklzebul (Gr. Beelzeboul): Elz Gb 
 Lm Td Tg Al. So everywhere. — 
 SURNAMED : Gb Lm Td Tg Mey Al. 
 
VARIOUS READINGS. 
 
 309 
 
 CHAPTER XI. 
 
 2. by (instf of " two of " ) : Gb' Lm Td 
 
 Tg Hey Al. 
 4. And Jesus : bo all authorities. 
 u. Lin brackets all the ands; Tg the 
 
 first. — pref. a.m> to "dead": 
 
 [Lm] Td Tg Al. 
 s. urn. "raiment" : [Lm] Td Tg Mey Al. 
 9. WHY &c.? TO SEE &c? Td Tg-mg 
 
 Mey Al. (Alford makes one question 
 
 only — But why went you out to 
 
 Bee a prophet .') 
 10. om. "For": [Lm] Td [Tg] [Al]. 
 15. om. •• to hear": Td [Tg] Mey Al. 
 ltj. who CALLING say : til:/ Lm Td Tg 
 
 Al. —TO THE OTHERS i Gb' Td Tg 
 
 Mey. — om. "• their": Gb-uig° Liu 
 
 TdTg[Al]. 
 
 17. om. "unto you" (2ud): Lm Td Tg 
 
 Mey Al. 
 19. WORKS : I'd Tg (children Tg-mg) w. X 
 
 r. " 124. MSS-w.-Jer cop syr-sch syr- 
 
 p cop arm seth. 
 23. SHALT [>HOU kxai.t tiivsklf (or, 
 
 be exalted .'|: Lm Td Tg Al w. ^ 
 
 BCDL* 1.** 22. itt vg syr-cu cop 
 
 arm seth 1 r-lat Jer. — shall descend : 
 
 Lm Tg .Mey Al. 
 
 CHAPTER XII. 
 
 4. THEY ate: Lm Td. 
 
 tj. GREATER (neut. gen.): Ob' Lm Td 
 
 TgMey Al. 
 8. om. '-even' - : Gb Lm Td Tg Al. 
 
 10. om. "there was'" (expr. in <tr.): Lm 
 
 Td Tg Al. — A WITHERED hand: 
 Lm Td Tg Al. The reading of the 
 Rec. Text is, tht hand withered, 
 which is equivalent to the other. 
 
 11. if this fall : Rlz Gb &C. with most 
 
 authorities. 
 15. om. •• multitudes " : Lm Td [Tg]. 
 
 18. om. "in" (before 2nd "•whom"): 
 
 l.in Td (net removed from his text, 
 
 hut adapted in his .Noli-) Al. 
 
 21. om. " iii *' (the Gr. prep. expr. before 
 
 "his name',: Gb LmTd TgMey Al. 
 
 22. om. •' blind and" (2nd): bin Td Tg 
 
 Al. — om. "both": Lm Td I 
 25. om. "Jesus": bin Td Tg Al. 
 29. SEIZE: bm Td Tg Mej Al. 
 31. om. "to men'* (2nd"): Ub° Lm Tg 
 
 [Al] Td. 
 3".. Tin: good man: in most author.: 
 
 THE evil man: in all. — om. "of 
 
 the heart " : Gb bm Td Tg Mej Al. 
 — <;<><»i> nil NG8 : Els Go Td Al 
 express the article ; Gb bm Tg 
 Mey om the art The former maj 
 be rendered, what is good ; what- 
 
 ever things are good. EVIL THINGS 
 
 (with no article): Elz &C. W. ft It <" 
 I) &c. 
 38. answered HIM : Lm Td Tg Mey Al. 
 
 43. pref. Iter (or. And) : w. most authori- 
 
 ties. 
 
 44. pref. AND to "swept" : [Lin] Td. 
 47. om. this verse : [Td]. 
 
 CHAPTER XIII. 
 
 9. om. " to hear": Td [Tg] Mey Al. 
 
 11. om. " unto them " : I'd 
 
 14. TO them (or, in respect to them] : Gb 
 
 Lm Td Tg Mey Al. 
 
 15. I sua i.i. heal: Gb / Lm TdTg Mey Al. 
 
 16. om. " your" (2nd) : Lm [Tg] [Al]. 
 
 17. om. "For " : Td. 
 
 18. him THAT SOWED (aor. part.): Lm 
 
 Td Tg Mey Al. 
 
 22. om. " this " before " world ": Lm 
 
 Td Tg Mey AL 
 
 23. this (2nd, neut. pron.): Lm Td; 
 
 (masc. art. i Tg AL 
 25. sowed T ii kkkon: Lm Td Tg Mey Al. 
 
 28. SAY (2nd): bm Td Tg Al. 
 
 29. SAYS: Lm Td Tg Al 
 
 30. om "the" before "time": Gb Lm 
 
 Td Tg Mey Al. 
 
 34. NOTHIMG: bm Td Tg Mey Al. 
 
 35. add Isaiah: Td. — om. "the 
 
 world's": bm Td Tg Al. 
 
 36. om. " Jesus " : Gb°° Lm Td Tg Mey 
 
 Al. 
 
 37. om. " to them " : Lm Td Tg Al. 
 
 40. burned it (as in v30): Elz bm Td.— 
 om. "this": Gb° LmTd Tg Mey 
 [Al]. 
 
 43. om. "to hear'': [Lm] Td [Tg] Al. 
 
 44. om. "again " : [LmJ Td Tg AL 
 
 46. ami on binding: Gb bm Td Tg 
 Mey Al. 
 
 51. om. " Jesus saj b to them " : Gb°° Lm 
 
 Td Tg Ab— om. " I.onl": til."' bm 
 TdTg Mey Al. 
 
 52. KINGDOM ('iit. without prep, asin M't 
 
 x.wii. 57): Gb Td Tg Mey Al. 
 55. Joseph : bm Td Tg Mey Al. 
 
 CHAPTER XIV. 
 
 3. put [him] AWAY: bm Td Tg Mey 
 Al.— om. " Philip": [Td| Mey Al. 
 
 • i. TOOK PLACE: Lm Td Tg Mej Al. 
 
 s. says: most authorities. 
 
 9. sorrowful (om. "nevertheless"): 
 bm Td Tg Mey Al. 
 
 12. the corpse: Gb' bm TdTg. — him: 
 
 Lm-mg I'd Tg Al. 
 
 13. pref And: most authorities. 
 
 II. ,„,,. "Jesus": Gb bm Td Tg Mey 
 Al. 
 
310 
 
 VARIOUS READINGS. 
 
 15. the disciples: Lm Td Tg Al. — add 
 
 THEREFORE : Td [Al]. 
 
 16. om. "Jesus": Td. 
 
 22. om. " immediately " : Td. — om. " Je- 
 sus": Gb Lm Td Tg Al— the 
 disciples (om. " his ") : Elz (not St) 
 Gb Td Tg Al. — the boat: Elz Gb 
 Lm Td Al. 
 
 24. but the boat tvas now many furlongs 
 
 distant from the land: Tg (Tg-nigas 
 Kec. Text) w. B several curss and 
 vv. 
 
 25. om. " Jesus " : Gb Lm Td Tg Al 
 
 26. om. " the disciples " : Td. 
 
 27. oui. "Jesus": Td [Tg-mg]. 
 
 29. and came to (or, towards) Jesus : 
 
 Td Tg-mg ■ 
 
 30. om. "boisterous": Td w. J* B* 33. 
 
 cop 
 
 32. MOUNTED ON board : Lm Td Tg 
 
 Mey Al. 
 
 33. om. "came and": Td [Tg-mg] [Al]. 
 34:. came TO the land at : Td Tg. 
 
 CHAPTER XV. 
 
 1. om. " which were " : Lm Td Tg. — tr. 
 
 " scribes," " Pharisees " : Td Tg. 
 
 2. om. " their" (the hands): Td [Tg]. 
 
 4. God said: Gb" Lm Tg. — om. pron. 
 
 " thy " : Gb Lm Td Tg Al. (lit. the 
 father &c. The article has often 
 the force of the possessive pron. 
 where the connection is clear, and 
 the pron. itself is omitted. The 
 phrase, the father, inst d of "your 
 (or, thy) father," is also idiomatic in 
 German. In this Translation, also, 
 this idiom has been often retained.) 
 
 5. om. " and " before " shall not honor " : 
 
 Gb 00 Lm Td Tg Mey [Al]. — om. 
 "or his mother" (2nd): Lm [Tg- 
 mg] [Al]. 
 
 6. the law: Td Al. — the word: Lm 
 
 Tg 
 8. om. " draws nigh unto me with their 
 mouth &c " : Gb Lm Td Tg Mey Al. 
 
 11. enters : most authorities. 
 
 12. om. "his" (the disciples): Lm Td 
 
 [Tg-mg] Al. — say : Lm Td Tg Al. 
 
 15. the parable: Lm Td Tg Al (brackets 
 
 "this"). 
 
 16. om. " Jesus " : Gb° Lm Td Tg Mev Al. 
 
 17. om. " yet " : Lm Td Tg. 
 
 22. om. "unto him " Lm Td Tg Al. — 
 continued crying out (imperf.) : Lm 
 
 Tg- 
 
 26. allowable: Lm Td Mey Al. 
 
 27. FOR, too, (or, even): most authori. 
 
 30. at his feet : Gb" Lm Td Tg Mey Al. 
 
 31. the crowds: Elz Gb Lm Tg. — AND 
 
 lame : Lm Td Tg Al. 
 
 33. om. " his " : [Lm] Td [Tg] Al. 
 
 35, 36. bidding, he took : Lm Td Tg. 
 
 36. om. " his " : [Lm] Td [Tg] Al. 
 39. Magadan : Lm Td Tg Al. 
 
 CHAPTER XVI. 
 
 2, 3. " When (at evening). . . times" 
 om. : [Td] [Al]. — om. " O ye hyp- 
 ocrites " : Gb°° Lm Td Tg Mey Al. 
 
 4. om. " the prophet " : Gb° Lm Td Tg 
 
 Mey Al. 
 
 5. the disciples : Lm Td Tg Mey Al. 
 
 8. om. " to them " : Gb Lm Td Tg Al. — 
 
 have no bread: Lm Mey. 
 
 11. ? But, beware: Gb" Lm Td Tg Mey 
 
 Al. 
 
 12. leaven of the Pharisees &c. : Td. 
 
 13. Om. "I " (PRONOUNCE THE SON OF 
 
 man to be) : Gb° [Lm] TdTg(" I " 
 [Tg-mg]) Mey Al. 
 
 19. om. " And": Td. 
 
 20. the disciples: Lm Td Tg Al. — om. 
 
 " Jesus " : Gb Lm Td Tg Mey Al. 
 23. My stumbling block : Elz Gb Lm 
 TdTg Al. 
 
 26. what will a man be profited: Lm 
 
 Td Tg Al. 
 
 27. his doing : Elz Gb Lm Td Tg. 
 
 28. some of those standing here: Elz 
 
 Gb Lm Td Tg. 
 
 CHAPTER XVII. 
 
 1. and James : Elz Gb &c. 
 
 4. I will make : Lm Td Tg-mg Mey Al. 
 
 5. a cloud of light : Gb w. no Uncials. 
 
 9. om. " again " : Lm Td TgMey Al (Td 
 
 excludes from Mt the verb trans- 
 lated in the C. V. "rise again": 
 this verb however simply means rise 
 vp ; or, arise). 
 
 10. om. " his " (the disciples) : Gb° Lm 
 
 TdTg. 
 
 11. om. " Jesus " : Gb°° Lm Td Tg Mey 
 
 Al. — om. "unto them": Lm Td 
 Tg Mey Al. — om. " first " : Gb° Lm 
 Td Tg Mey Al. 
 15. is sick (instead of SUFFERS BADLY) : 
 Lm Tg (Tg-mg as Kec. Text and Td). 
 
 20. om. " Jesus " : Lm Td Tg Al. — SAYS : 
 
 Lm Td Tg AL — little faith: 
 Lm Td Tg Al w. J* B 1. 13. 22. 33. 
 syr-cu sah cop arm reth Or Chr Hil. 
 
 21. om. " Howbeit this kind goeth not 
 
 out but by prayer and fasting": 
 Td [Tg] (" om " Tg-mg) w. H* B 33. 
 two itt syr-cu syr-jr &c. Eus-can. 
 23. om. "again": Elz Gb Td TgMey Al. 
 
 25. entered : Elz Gb Lm Td. 
 
 26. om. " Peter" ; Gb°° Lm Td Tg Mey 
 
 Al. 
 
VARIOUS READINGS. 
 
 311 
 
 CHAPTER XVIII. 
 
 2. om. "Jeans" : Td Tg Al. 
 
 7. om. "that" (the .-man): Gb° Lm 
 
 Td Tg. 
 
 8. it nil: <;»," Lm Td Tg Mey Al.— 
 
 tr. "halt" (LAME) •• inaiuied " : 
 I, in Td w. k l: 167. itt Tg. 
 11. om. " For the Son of man is come to 
 save that which was lost": Gb 
 Lm Td Tg Dav [Al]. 
 
 15 om. '-against thee" : LmTd [Tg-mg]. 
 
 — om. " and " before " tell " : <ii> 
 LmTd Tg Al. 
 
 16 with thyself: Tdw. £< K L M 1. 
 
 13. 33. &c. Or Baa Chr. 
 21 . to in m after " Baid " : Lm Td Tg Al. 
 25. the master : Td Tg Al. 
 
 i \t servant; Td w ft G D L A 33. 
 
 it (exc. q) vg svr-cu &c. 
 
 28. om. -me": Gb bD Lm Td Tg AL — 
 
 wiiatkvki: thon owest [idiomatic, 
 aii'l lit. if tkou owest anything): 
 6b I. in Td Tg Al 
 
 29. om. "at his feet": Gb Lm Td Tg 
 
 [Al]. — om. "all": Gb oc? [Lui] Td 
 
 Tg Al. 
 31. what was takim; place (pres par- 
 
 tic. here, but nor. in last clause): Td. 
 35. om. "their trespasses": Gb Lin Td 
 
 Tg Al. 
 
 CHAPTER XIX. 
 
 3. om. " the " before " Pharisees " : Lm 
 
 Mey Tg Al. — om. u unto him": 
 Gb oc Lm Td Tg Al. — om. -for 
 a man " : Lm Til Mey Al. 
 
 4. om. •• onto them " : Lm Td Tg Al. 
 7. om. " her " : Lm Td 1 _ r . 
 
 9. EOT BOB I'M IIA- ITI'V : Gb Td Tg 
 
 Al. — om. "and whoso marrieth 
 her which is put away doth commit 
 adultery ": Td [Tg] w. £ 0* D L S 
 itr <vr-<u &c. Or. 
 
 10 om. " his " (THE disciples) : Td [Al]. 
 
 11.. -ai I TO THEM : Td w. X C D L Bi itt 
 bj r-cn &c. <'hr. 
 
 16 ro him after " came " (coming) : Lm 
 
 Td Tg AL — om "G 1" before 
 
 "Teacher": Gb Lm Td Tg Mey 
 
 Al Lav. w. X B I) L 1. '22. itt 83th 
 (>r (twice) Mil. 
 17. V»'li\ A.8K in.' CONCERNING THE 
 
 good ! Gb Lm Td Tg Mey Al Day w. 
 
 x B l> l. 1 . 22. in - • r-cn 
 
 i- Stc «»r Bus Jer Aug. —One 
 
 i- ill B Go< 'I "• *" God") : 'ib 
 
 Lm r i Tg Mes Al. 
 VJ. the father: Gb Lm Td Tg A 
 
 . \ I). 
 
 in. •• from m> > • ■ i ! r f i up " : Gb Lm 
 
 Td Tg Al w. ^ B L 1. 22. itt am for 
 Ac IrCypJer — these all: Lm Tg. 
 
 21. om. art. before POOR: Liz (ib Td. 
 
 22. ..in. •• that saying" : Td.— om. ••that'' 
 
 (//<<• Baying): [Lm] Tg Al. 
 
 24. BNTBB: Gb Td Tg (Tg-mg as C. V.) 
 AL — om. "enter" (2nd): Td [Tg] 
 Al. — HEAVEN iinst d of "God"): 
 Lm Td Tg (Tg-mg as O.T.) Al. — 
 cable iast a of "camel": X-scr 10 
 curss b svr-p. 
 
 2."». in B disciples : Gb Lm Td Tg Al. 
 
 '!•'■ POS8IBLE ALL THINGS (words in 
 this order, but different in Mb x. 
 •J7 and Lk xviii. 27): Td w. s< L Z. 
 
 28. YOURSELVES (insf of 2nd "ye"): 
 
 Td Tg (Tg-mg asC. V. | w. ^ D L Z. 
 
 29. OR holsks (put after " fields ") : Td 
 
 Tg(Tg-uigas C. V.) AL — om. "or 
 wife " : Lin Td Tg Mey A 1. — many- 
 times MORE : Lm Td Tg Mey Al. 
 
 CHAPTER XX. 
 
 3. om. " the " before " third " : Gb Lm 
 Td Tg. 
 
 5. pref. And : Td Tg [Tg-mg] Al. 
 
 6. om. "hour": Gb- LmTdTgAL — 
 
 om. " idle " (1st) : Gb Lm Td Tg Al 
 Lav. 
 
 7. om. "and whatsoever is right that 
 
 shall ye receive " : Gb 0D Lm Td Tg 
 Mey Al. w. & B D LZ1. most it vg 
 sah Or Cvr Jer. 
 
 8. om. "them": Td [Tg]. 
 
 10. THE before " denarius » : Td Tg [Tg- 
 mg] [Al]. 
 
 12. Lm puts an interrogation point at the 
 end of this verse. 
 
 15. On is it not ! Eta Gb Td [Al].— Or is 
 
 thy eye : Eta Gb Lm Td Tg Al. 
 
 16. om. "for many be called but few 
 
 chosen" : Td [Tg] [Al] w. ^ULZ 
 36. sah cop seth. 
 
 17. om. "disciples": Gh° Td Tg. — on 
 
 THE WAV. put in the clause with 
 "said" : LmTdTg(Tg-mu'asC. V.) 
 Mey Al 
 19. om. "again": Td Tg (not Tg-mg) 
 Mey AL 
 
 21. lit. at tht right and at the left of thee : 
 
 Lm Td (Gb Tg Al have " thee » in 
 both elan 
 
 22. om. "and to he baptized with the 
 
 bapti-m that I am baptised uith " : 
 
 Gb Lm Td Tg Mej Al w. \ it l» LZ 
 1. 22. most i r v.- gyr-cn \ 
 Epipb llil Jer s 
 
 23. om. "And": Lm Td Tg Al. — aNo 
 
 same omiss. as in r. 22. with the 
 same authorities. — om. •• mj " be- 
 fore • left " : Gb Lm Td Tg Al. — 
 
312 
 
 VARIOUS READINGS. 
 
 to GRANT THIS : Td Al w. C D A 
 33. &c. sah cop syr-p syr-cu Chr. 
 
 26. om. "But": Gb Lm Td Tg Al. — not 
 
 so is it: Lm Tg.— SHALL be: Gb" 
 Lin Td Tg Al. 
 
 27. shall be : Gb" Lm Td Tg. 
 
 30. om. " Lord " : Td w. & D 13. &c. 
 
 33. may opkn : Lm Td Tg. 
 
 34. om. "their eyes" (2nd): Lm Td Tg 
 
 Mey Al. 
 
 CHAPTER XXI. 
 
 4. om. " All " : Gb°° Lm Td Tg Mey Al. 
 
 — pref AND : Elz Gb Lm Td Tg Al. 
 
 5. pref. on to " a colt " : Lm Td Tg Mey 
 
 Al. 
 7 om. "their" (expr. in Rec. Text): 
 [Lm] Td Tg [Tg-mg] Al. But the 
 art. may have the force of a pron. 
 
 — he SAT : St Gb Lm Td Tg Mey 
 Al. 
 
 9. before HIM : Lm Td Tg Mey Al. 
 
 11. the prophet Jesus : LmTdTgAl. 
 
 12. om. "of God" : Gb° Lm Tg [Tg-mg] 
 
 w. K B L 3 curss and some vss Or 
 Chr Hil. It is also wanting in Mk 
 and Lk. It is inserted here by Td 
 &c. w. the other Uncials, almost all 
 the curss., it (exc. b) vg syr-cu syr- 
 each Or (thrice). 
 
 13. you MAKE : Lm Td Tg Mey Al. 
 
 15. THAT WERE SHOUTING : Lm Td Tg 
 
 Al. 
 20. The last clause a question, inst* of 
 
 an exclamation, by vg St Gb Lm Td 
 
 TgAl. 
 25. lit. the baptism that was John's: Lm 
 
 Td Tg Mey Al 
 
 28. om. "and" (1st): Td.— om. "my" 
 
 before "vineyard": Gb 00 Td Tg 
 Mey Al. 
 
 29, 30. The replies in these two verses are 
 
 transposed in B several curss tol 2 
 cop syr-jr arm a?th (2 copies) Isid. — 
 om. " but " : [Lm] Td. — coming to 
 the OTHER : Gb Td Mey Al. 
 31. om. "unto him": Lm Td Tg Al.— 
 Inst d of The first, Lm Tg Dav 
 read The later (or, latter), w. B ; The 
 second is in 4. ; The last, in D sev- 
 eral curss and vss (including many 
 itt and copies of vg) Aug. ; The 
 younger, in Hil. By The latter (or 
 later) Tg and Dav understand He 
 who afterwards went. Jerome says, 
 that if we read The last, then we 
 may conclude that the Jews under- 
 stood Jesus very well, but were 
 unwilling to answer what they 
 thought; as when they were asked 
 about John's baptism. But the 
 
 variation seems to have proceeded 
 from the transposition of the replies 
 in such MSS as B &c. 
 
 32. not even regretted : Lm Tg Mey Al w. 
 
 B 1. &c. itt vg &c. Hil ( c e read, 
 you, seeing this, regretted after- 
 wards that you did not believe him). 
 
 33. om. " certain " : Gb Lm Td Tg Mey 
 
 Al Dav. 
 
 38. have : Gb' Lm Td Tg Mey Al. 
 
 44. om. "And whosoever shall fall on 
 this stone shall be broken, but on 
 whomsoever it shall fall it will grind 
 him to powder " : Gb° [Lm] Td [Tg- 
 mg] w. D 33. itt Or Euslr Lcif Cyr. 
 Retained in Lk xx. 18. 
 
 46. SINCE : Elz Gb Lm Td Tg Al. 
 
 CHAPTER XXII. 
 
 3. Jerome remarks, that most MSS had 
 servant ; and, if this was the true 
 reading, Moses must be meant ; and 
 by " servants " (v. 4) the prophets. 
 But if the 1st was servants, then 
 the prophets must be meant there, 
 and the apostles must be meant in 
 v. 4. 
 5. this, that (rel. pron.): Lm Td Tg 
 
 Al. 
 7. om. " when heard, he" : Gb°° Td Tg 
 Al. 
 
 10. bride-chamber: Td Tg-mg w. & 
 B* L. 
 
 13. lit having bound his feet and hands : 
 Elz Gb Lm Td Tg Mey Al; many 
 MSS, hands and feet; D itt syr-cu 
 Ir-lat Lcif read, take him away by 
 feet and hands. — om. "take him 
 away and" : Gb°° Lm Td Tg Mey 
 Al. — him (expr. after " cast out ") : 
 Lm Td Tg Mey. 
 
 20. And says Jesus : Lm Td. (Jus. in 
 
 Apol. has, Tell me whose image the 
 coin has). 
 
 21. om. "unto him": Td. 
 
 23. om. " the " before " Sadducees " : Elz 
 Gb Lm Td Tg Al w. almost all MSS. 
 — om. " which " : Lm Td Tg Al. 
 
 27. om. "also": Td [Tg] Al. 
 
 30. are given in marriage (the word 
 commonly thus translated is a verb 
 with a prefix-preposition, while this 
 in v 30 may mean are married ; 
 "said of females," so Al): Gb' Lm 
 Td Tg Mey. — om. " of God " : Gb° 
 Lm Tg [Al]. 
 
 32. He is not the God of dead [men] : Lm 
 Tg Al (who brackets " God," i.e 
 the 1st in C. V). He is not a God 
 of dead [men] : Td w. ^ D (the 
 God, B L A) 10 curss many vss 
 
VARIOUS READINGS. 
 
 313 
 
 Td. adds, that if the authority of 
 Origen outweighs the most ancient 
 
 M.-s, ir must read, God is not a 
 '• ' •'•'< / [men]: so also read 
 Bis Ob 
 
 3-5. oin. •• an I sa\ ing " : I. in Td Tg. 
 
 37 "in "Jesus " : I. in Td Tg Mey Al. 
 
 38. tr. "first" "great": Gl/ Lm Td Tg 
 
 Mey Al w. x B D, best curss and 
 v 38. 
 
 39. om. • And " ; Td. 
 
 40. hanks: Gr/ Lm Td Tg Mey Al. 
 44. ni.Ki:: (11/ Lm Td Tg Mey A . 
 
 CHAPTER XXIII. 
 
 3. om. u observe " (1st : Gl, LmTdTg 
 
 Mey Al. — tr. •• observe."' "do": 
 Lm Td Tg Mey Al. 
 
 4. And (or, But) inst* of "For": Gb' 
 
 Lm Td Tg Mey Al. — om. --and 
 grievous to be borne": Gb° Td 
 [Tg] Al.-THKMsKi.vts (ezpr. in 
 Gr.): Lm Td Tg Al. 
 
 5. TOR they make: GVLmTdTgAl.— 
 
 om. "of their garments": Gb° Lm 
 TdTgMeyAl. 9 
 
 7. om. •• Kabbi " (one of them): Gb° Lm hj 
 
 T 1 Tg [Al]. 
 
 8. your Teacheii: Gl/ Lm Td Tg Mey 
 
 AL— om. "Christ": Gb Lm Td 
 Tg Al. 
 
 9. your Father, the heavenly: Lm 1^ 
 
 TdTgAl. is. 
 
 14. om. "Woe unto yon, scribes and 24. 
 
 Pharisees, hypocrites, because you 27. 
 
 devour widows' houses, an I fo'r a 28. 
 
 pretence make long prayers : there- 31. 
 
 lore ye shall receive the greater 32. 
 
 damnation »: Gb c Lm Td Tg Mey 
 
 Al. w. x< BDLZ1. 33. fee. itt urn 36. 
 
 for harl &c. sah &c. Or Ens-can Jer. | 
 17. that HALLOWED (or. consecrated i : 
 
 Lm Td Tg Al. 
 19. om. "fools and": Gb D [Lml Td Tz 
 
 21. that has dwelt: Gb Tg Al; that 
 
 DWELLS : Elz Lm Td Mej . 
 
 23. but (or. and I Lm Tg Mey 
 
 A. 
 
 24. om. "that" (who): Lm Tg Al. — 
 
 cable insf 1 of "camel": M and a 
 few cans. 
 26. iniquity in<t' of INTEMPERANCE 
 
 Gli.— INI EMPEUANl ■!•:: (11/ gfcc. 
 
 26. om. -and [.latter": Gl, Td Mey 40. 
 
 Al.— the outside of it: Gb" Lm 
 
 l l Tg Mej Al 41. 
 
 34. om. "and" (8rd): Lm Td T_' Al. 
 3-J. BABACHIAH : Jex that In 42 
 
 the Gospel which the Nasarenes ose r. 
 
 we find written, ton oj Jchoida, f..r 
 
 son of Baraekias. It is an historical 
 fact that a Zach.. son of Barach., 
 did perish at the siege of Jeru 
 here described : and probablj 
 
 transcriber, or the translator 'of Mt, 
 confounded the persons. 
 
 unto iiki: : El/.Gb Lm I'd Tg w. most 
 authorities; also found written, to 
 herself, to tht • . to thyst If — om. the 
 prou. expr. " her " before " wil 
 (lit. the wings): Elz (lb [Lm] Td 
 [Tg-mg] Al. — om. •• her" b 
 BROOD: Lm[Tg].— herownht 
 Elz Gb. 
 
 om. '• desolate " : Lm Mey. 
 
 CHAPTEB XXIV. 
 
 But he axsweiuxi; said: Lm Td 
 
 TgMey Al. 
 om. art. exnr. before close (it is 
 expr. with pron. before ■•com- 
 ing"): Lm Td rg Hey Al. 
 
 om. --all " : Gb Lm Td Tg. 
 
 om. "and pestilences": Lm Td Tg 
 [Tg-mg] Mc. \ 
 
 all the nations : St Gb Lm Td T- Al 
 
 TO (or, along over) the mountains: 
 Elz Gb Td Al: "into '"(or, unto): 
 Lm Tg. 
 
 the things out of: Gb Lm Td T" 
 Mey Al. 
 
 his GARMENT : Gb" Lm Td Tg. 
 
 Woe to those nicking MSS w. Or). 
 
 misled: Td'59act aor. : Td'68, 
 
 om. "also" : Gl, Lin Td Tg Mey Al. 
 
 om. "For": Gl, Lm Td Tg Mey Al. 
 
 Om. "sound of ;, " : Td 
 
 leaves are jntt forth: Gb^ Lm Tz 
 Al. 
 
 NEITHER the angels of heaven. NOR 
 the Son: Lm Td Mey w. j< • ><■ B 
 D 13. &c. itt (e. Son of man) svr-jr 
 83th arm Ir Or-lat t'hr Cyr Ilil Ami. 
 .M---lat-uith-.Ier. But Els Gb Tg 
 Al om. •• nor the Son " w. J< K 
 F &c. 1. 33. &c _ r vg am sah cop 
 Byr-each &c Gr-copies-with-Jer., 
 ale i Qr-copies-with-Or (according to 
 Tg as quoted from Jerome) Bas Did 
 Amb &c. — om. "my": Gb Lm 
 id r.- 
 
 "For" insfi of "But": Lm Tg.— 
 om. " also " : Lm Td Tg Al. 
 
 Lm [Tg, ill' - to " 
 
 Om -' '. before " one " and " other " : 
 Gl, LmTdTgAl. 
 
 lit mill-stone: Gl,' Lm Td Tg Mey 
 Al. 
 
 DAY : Lm Td Tg Al. 
 
 «'in. " hi- " 1 Lm II Pg Mey 
 
 Al — service (or retinue): EntGb. 
 
314 
 
 VARIOUS READINGS. 
 
 48. om. "his coming": Lrn Td Tg [Tg- 
 
 mg]- 
 
 49. add his: Gb' Lm Td Tg Mey Al. — 
 
 EAT &c. (subj.) : Gb Lm Td &c. 
 
 CHAPTER XXV. 
 
 2. tr. " wise " " foolish " (prudent, heed- 
 
 less) : Lm Td Tg Mey Al. 
 
 3. For the heedless: Td Tg Al. — 
 
 om. " their" : Td. 
 
 4. om. " their " (1st) : Lm Td Tg Mey Al. 
 om. " cometh " : Gb° Lm Td Tg Mey 
 
 Al. — lit. unto (or , for) meeting (om. 
 "him"): Td Al. 
 9. om. " but " (2nd) : Gb Lm Td Tg Mey 
 Al. 
 
 11. om. "also": Lm [Tg]. 
 
 13. om. "wherein the Son of man com- 
 eth " : Gb Lm Td Tg Mey Al. 
 
 15. immediately : Td connects this 
 with v. 16. 
 
 16 om. "Then": [Lm] Td [Tg]. 
 
 17. om. "And": [Lm] Td [Tg-mg].— 
 om. " he also " : Gb° Lm Td Tg Al. 
 
 20. om. " beside them " : Gb° Lm Td Tg. 
 — om. "talents "(4th): [Tg]. 
 
 22. om. "had received" : Gb° Lm Td Tg 
 Mey Al — om. "beside them": 
 Gb° Lm Td Tg. 
 
 31. om. " holy " : Gb Lm Td Tg Mey 
 Al. 
 
 35. Origen quotes this as follows : Be- 
 cause of those sick I was sick ; and 
 because of those hungry I was hun- 
 gry ; and because of those thirsty I 
 was thirsty. Also Justin and Clem, 
 add. With whom I may find you, 
 with these I judge you. 
 
 38, 39. And when : almost all authorities. 
 
 40. om. ."my brethren": [Lm] w. B* 
 
 Clem Or. 
 
 41. fire which my Father prepared: Gb' 
 
 w. D 1 &c. itt Ir Or Cyp Hil Aug. 
 44. om. " him " : Gb Lm Td Tar Al. 
 
 20. 
 22. 
 
 26. 
 
 27. 
 
 CHAPTER XXVI. 
 
 om. " and the scribes " : Gb° Lm Td 
 
 Tg Mey Al. 
 om. " his " : Gb°° Lm Td Tg Mey Al. 
 om. " ointment " : Gb Lm Td Tg Mey 
 
 Al. — poor (without the art.) Elz 
 
 Gb' Td Tg Al. 
 om. "unto him": Gb°° Lm Td Tg 
 
 Al. 
 add DISCIPLES : Lm Td Mey. 
 om. " of them " : Gb° Lm Td Tg Mey 
 
 Al. 
 A LOAF : Lm Td Tg. 
 A cup : Td Tg Mey Al — om. " and " 
 
 (2nd): Lm [Tg] 
 
 28. om. "new": Td Mey Al w. & B L Z 
 33. 102. Cyr 
 
 33. If all : Gb Lm Td Tg Mey Al. 
 
 36. Gethsemanei: Ob" Lm Td TgAL — 
 GO YONDER AND PRAY : Lm Td 
 Tg. 
 
 39. advancing (more lit. approaching): 
 Gb' Td Tg. The dill between this 
 and the Kec. reading is, that the 
 former has the prefix prep, to; and 
 the latter, forward. The former is 
 sustained by & A C D I L 1. 33. 
 &c. syr-p many MSS-with-Chr. ; the 
 latter by B M many curss it vg sah 
 cop Or-Lat Hil &c. — om. "my": 
 Td [Tg] [Al]. 
 
 42. om. "cup": Gb°° Lm Td Tg Mey 
 
 Al. — om. " from me " : Gb°° [Lm] 
 Td Tg Mey Al. 
 
 43. again found : Gb" Lm Td Tg Al. 
 
 44. saving again : Td. 
 
 45. om. " his " : Lm Td Tg Al. 
 
 50. for what (purpose) : Gb Lm Td Tg 
 
 Mey Al. 
 53. this moment (" now," put before 
 
 "give"): Td Tg (Tg-mg as C. V.) 
 55. om. "with you": Gb"° Td [Tg] Mey 
 
 Al. 
 
 59. om. "and the elders" : Gb°° Lm Td 
 
 Tg Mey Al. If this reading be re- 
 tained the transl. would be, the chief 
 priests and the elders and, [in one 
 word], the whole Sanhedrim. — lit. 
 shall put &c , Lm Td Tg Mey. It 
 is subj. in many authorities. 
 
 60. om. "yea, vet found they none" 
 
 (2nd): Gb [Lm] (om. "yea": Lm) 
 Td Tg Mey Al (retains yea). — om. 
 " false witnesses " (2nd) : Td Tg Mey 
 Al. 
 
 61. om. "it": Gb° Tg [Tg-mg] Al. 
 
 62. two questions in one : Lm Td Al. 
 
 63. om. " answered and " : Tg. 
 
 65. om. "his" (2nd): Gb° [Lm] Td Tg 
 
 [Tg-mg] Mey Al. 
 71. om. "also": Td [Tg-mg]. 
 75. om. " unto him " : Gb° [Lm] Td TgAL 
 
 CHAPTER XXVII. 
 
 2. om. "him" (expressed in Gr.) aftor 
 
 "delivered": Lm Td Tg Mey Al. 
 — om. "Pontius": Td Tg. 
 
 3. "betrayed" (his betrayer): Elz 
 
 Gb Td Al edit the pres. part. 
 9. Jeremiah : Jerome was shown an 
 apocryphal MS of Jer. in possession 
 of the Nazarenes, in which the pas- 
 sage is found ; and he adds that he 
 thinks it taken from Zachariah in 
 the common manner of the evange- 
 lists and apostles, who, neglecting 
 
VARIOUS READINGS. 
 
 315 
 
 the order, minded only tho sense, 
 
 of the words. 
 11. oin. " onto liiin " : Td. 
 16, 17. pref. Jesus (Joshua) to "Barab- 
 
 bas " : Mrv w. I*, syr-jr arm Or-lat 
 
 (expressly). 
 
 22. oin. " unto him >»: Gb 00 Lm Td Tg 
 
 Mey Al. 
 
 23. And (or, But) he said : Td Tg (Tg-mg 
 
 as C V.| Al. 
 
 24. om "just": [Lm] Td [Tg] Mey Al. 
 28 having dotfud him: Lui Mey w. k ,; 
 
 1$ I) 157. itt Or-lat. This reading 
 is defended on the ground that h.- 
 was scourged naked, and then his 
 tunic was put on, and over that the 
 purple. 
 
 31. wink: Gb' Lm Td Tg. 
 
 35. om. " that it nii^lit be fulfilled which 
 was spoken by the prophet, they 
 parted my garments among them. 
 and upon my vesture did they cast 
 lots " : <ib Lm Td Tg Mey Al Dav. 
 w. all Uneials. 
 
 40. AND come down : Lm Td. 
 
 41. om. "also": [Lm] Td. — pref. And 
 
 (or. But): [Lm] [Tg]. 
 
 42. om. '• If: Gb Td Tg Mey Al.— we 
 
 WOULD believe ON: T&.—ttriU be- 
 lt evt on him, (11/ Mey Tg; believe 
 him, Elz Lm Tg-mg. 
 
 43. ox God: Elz Gb Lm Td Tg AL — om. 
 
 '■hinf (1st): Td [Tg]. 
 
 46 lkma: TdTgAI. Written also lama, 
 lima, ISma. 
 
 54. thk occurrences (the things tak- 
 ing place): Lm Td Mej Tg Al. 
 
 67. Am. al evening: all MS3 but A*. 
 
 58. om. " the body " (2nd) : Td [Tg]. 
 
 64. om. "his": Td. — om. "by night": 
 Gb Lm Td Tg Mey Al. 
 
 CHAPTER XXVIII. 
 
 1. Pref. And (or, Now): almost all au- 
 
 thorities. 
 
 2. om. ''from the door": Lm Td Tg 
 
 Mey Al. 
 
 6. om. il the Lord " : Td [Tg] Mey [Al]. 
 
 9. om. " and as thev went to tell his dis- 
 ciples " : Gb°° Lm Td Tg Mey 
 
 14. come to aheakim- i:i:n ire &c: Elz 
 
 Gb Td Mey AL — om. "him": Td 
 
 [Tg]. 
 15- this very day : Lm Tg Mey Al. — om. 
 
 "commonly" (far and wide): Td 
 
 w. X n ■ ',■) 60. Or. 
 17. om. "him" (2nd): Lm Td Tg Mey 
 
 AL 
 
 19. om. "therefore": Gb [Lm] Td [Tg] 
 
 Mey Al. — having baptized: Tg w. 
 B Dd. 
 
 20. om. "Amen" : Gb Lm Td Tg Al. Tg 
 
 adds w. B, According t<< Matthew. 
 There are various other endings. 
 
 MARK. 
 
 CHAPTER I. 
 
 Title. ACCORDING! t<> Mark: Td w. j< 
 B F: Gospel according to Mark: 
 Gb Lm Tg w. A I) I. A &C. 1 33. 
 
 1. ..m. " the Son of God " : Td w. ><* 
 
 curss Ir-gr Or Jer (all three ex- 
 pressly) 
 
 2. Isaiah the PROPHET: <J!> Lm ( Lni- 
 
 mgasC. V. Td Tg Mey Al. — om. 
 emphatic I expr* inGr: Lm Tg Al. 
 — om. "before thee'*: Gb Lm Td 
 IV He] Al. 
 
 3- Tg construes "in the Desert" with 
 ■• prepare," according to the B 
 but the Septuagint is as C. V. 
 
 4 lit. J ri Tg Al. — 
 
 om. "and" before "proclaimed": 
 [Tg] (■•f.m". Tg-mg) Al— which 
 might be exactly ren l re I. T, 
 in' Baptizer ■, proclaim- 
 
 ing tbc. ( Liu edits 1 
 
 . . and prot aiming ) 
 
 5. ALL THE PEOPLE <»F JERUSALEM: 
 Gb Lm Td Tg Mey Al. 
 
 8. om. "indeed" : [Lm] Tg Al. — with 
 
 WATER (om. the prep, expr 4 in 
 Gr.): Td [Tg] (om* 1 in Tg-mg) Al. 
 — Accordl to Td, Mk and Lk 
 om. the prep. ; Mt and John use it. 
 But it' retained here in Mk, it may 
 have, as it often has, the force of 
 the Heb prep., and be translated 
 with. — IN the II 8.: BlsGb[Lm] 
 Td [Tg]; with, Al. 
 
 9. Nazareth : in Gr. Nazaret, Gb Lm 
 
 Td Al. 
 
 10. OUT ok: Gb" Lm Td Tg Mey AL — 
 
 PARTED (lit. r>nt. as when the 
 lightning rends the Bky): Bis Gb 
 Lm Td Tg Al : opened, I> it vg. — 
 (//)/.. .- Lm | Lni-mgas C. V | T l Tg VI. 
 
 11. om. "there came": Td. — with 
 
 in) tiiek : Gb' Lm < Lm-mg as C. 
 V., Td Tg Met Al. Mr. hi. 
 
 17. 
 
316 
 
 VARIOUS READINGS. 
 
 13. om. " there ; ' : Gb Lm Td Tg Al. 
 
 14. om. "of the kingdom": Gb°° [Lm] 
 
 Td Tg Mey Al. 
 
 15. om. " And » : Gb°° Td [Tg-mg] Al. — 
 
 om. " And saying " : Td w. ft* c Or. 
 — believe IN : so all Uncials. 
 
 16. AS he passed along : Gb" Lm Td 
 
 Tg Mey Al. — the brother of Si- 
 mon: Gb" Lm Td Tg Mey Al. — 
 casting round : Gb Lm Td Tg Mey 
 Al. — om. " a net " : Td Tg Al. 
 
 18. om. '-their": Gb°° Lm Td Tg Mey 
 
 [Al]. 
 
 19. om. " thence " : Gb°° [Lm] Td Tg Mey 
 
 AL— om "their": ElzGb Lm &c. 
 21. om '• entered and " : Gb°° Td [Tg] Al. 
 23. add, immediately: Td [Tg-mg] Al. 
 21. om. " Let us alone " : Gb° Lm Td Tg 
 
 Mey Al. — we know : Td Tg-mg w. 
 
 jj^LA cop arm Beth Or Bus Bas &c. 
 25. om. " saying " : Td w. fc* A*. 
 
 27. It is new teaching &c. : Lm Td 
 
 Tg Mey Al (Td Mey Al connect " by 
 authority" with "teaching"; Lm 
 Tg, with " commands," as in C. V.) 
 
 28. om. " immediately " : [Tg]. — add, 
 
 everywhere: Td [Tg] Mey Al. 
 31. om. "her" before "hand" (the 
 hand): Lm Td [Tg] Mey AL— om. 
 " immediately " : Td Tg. 
 
 37. and found (om. "when"): Td Tg 
 
 Al. 
 
 38. add, elsewhere : Td Tg Mey Al. 
 
 39. came preaching: Td Tg. — lit. 
 
 into their syn. : Gb Lm Td &c. 
 
 40. om. "and kneeling down to him": 
 
 Lm [Tg] ("om." Tg-mg) [Al] w. B 
 D curss itt. — om. " to him and " : 
 Td w. & L 1. itt arm. — om. " and " 
 before "saying": Td [Al]. 
 
 41. om. "Jesus": Lm Td Tg (not Tg- 
 
 mg).' — om. " unto him " : Td w. ^ 
 1. itt syr-sch. 
 
 42. om. "as soon as he had spoken": 
 
 Gb° Lm Td Tg. 
 45. ON (or, upon) desert places: TdTgAl. 
 
 CHAPTER II. 
 
 2. om. " straightway " : [Lm] Td [Tg]. 
 
 3. "to him." put after "bringing": 
 
 Td Tg-mg Al. 
 
 4. bring [him] : Td Tg-mg —where- 
 
 on (lit. ivhere) : Ob' Lm Td Tg Al. 
 
 5. pref. And : Elz Gb Lm Td Tg Al. — 
 
 have been forgicen : Elz Gb Mey Al. 
 -om. " thee " : Gb Td Tg Mey Al. 
 
 7. thus? He blasphemes: Lm Td 
 
 Tg Mey AL — but One, God: so 
 all Uncials. 
 
 8. SAYS : Td Tg Al. 
 
 9. are forgiven: as in v. 5. — om. 
 
 " thee " : Gb Td Tg (not Tg-mg) Al. 
 
 — om. "and" before take: Gb 
 [Tg] Mey Al. 
 
 11. om. "and" before take: Gb [Lm] 
 
 Td Tg AL 
 
 12. " immediately " construed w. tak- 
 
 ing : Td Tg Al. — The like (this 
 word here in the 1st or emphatic 
 place; but in Mt ix. 33, the first 
 word is " never ") : Td Tg (not Tg- 
 mg) Mey Al. 
 
 13. TO the lake : Td w. a*. 
 
 15 it happens : Td Tg (not Tg-mg) Mey 
 Al. — THAT HE IS &c. : Td Mey Tg 
 (brackets " as "). — and there 
 followed &c : Td Tg. 
 
 16. ALSO scribes of the Phar : Lm-mgTd 
 
 Tg (the scribes; the S. and the Ph., 
 Lm Tg-mg) Mey. — And before see- 
 ing : [Lm] Td Tg (not Tg-mg).— 
 with the sinners and tribute collect- 
 ors (1st): Lm Tg AL — [Why is it] 
 that: Td Tg. — Why [is it] that: 
 Gb Lm Mey. — He is eating &c : 
 Al. — om. " and drink " : [Lm] [Tg- 
 
 — mg] with the sinn. and the trib. 
 coll. Lm (Lm-mg as 0. V.) Tg; 
 WITH THE TRIB. COLL. AND 
 SINN. Elz Gb Td Al. 
 
 17. om. " to repentance " : Gb Lm Td Tg 
 
 Mey Al. 
 
 18. and the Ph. (1st in nom. case): Gb 
 
 Lm Td Tg Mey Al. — the disci- 
 ples, before "of the Ph." (2nd): 
 Td Tg [Tg-mg] Al Mey. 
 
 20. fast in that day: Gb Lm Td Tg 
 
 Mey Al. 
 
 21. om. "also": Gb Lm Td &c. — the 
 
 part supplied : Lm Td. Meyer 
 and Alford adopt an arrangement 
 of the words, which Mey correctly 
 renders, the new supplied patch of 
 the old [garment] tears loose from the 
 same ; but Al substantially renders 
 as the text of this Translation. Tg 
 brackets " it," and does not, w. Lm 
 and Td, add from. 
 
 22. om "new" (2nd): Gb°° Lm Td Tg 
 
 Mey Al. — will burst: Lm (not 
 Lm-mg) Td Tg Al. — the wine is 
 LOST, AND THE SKINS : Td Tg 
 Mey Al (Tg-mg as C. V., except that 
 he brackets " is spilled "). — om.last 
 clause of the v. : Td [Tg] Mey Al. 
 
 23. MAKE [THEIR] WAY [ALONG]: Lm 
 
 Tg-mg w. B G H have this in one 
 compound word ; Elz Gb Td Tg Mey 
 Al in two words. The sense is the 
 same. Meyer insists that it is to 
 make a path by pulling up the 
 stalks of grain. But, to say noth- 
 ing of the parallel passages, the 
 
VARIOUS KKADINGS. 
 
 317 
 
 action hen' is tli.it of plucking ofT 
 the heads of grain, and hi- expla- 
 nation is forced. Robinson finds 
 authority both in the Septnagint 
 and in the later Greek, for render- 
 ing it simply, to go, to go on one's 
 u-'ti/, ti> /in/nil ii. 
 
 26. BAYS : Lm Td Tg. 
 
 2G. oni. "how": [Tg] [Al]. — om."the - ' 
 before "high-priest": Qb° Lui Td 
 Tg [Tg-mgj Mey Al. 
 
 CHAPTER III. 
 
 1. cm. ■• the "(art. expr. in Qr.)Td[Tg]. 
 
 but the sense may he definite with- 
 out the art. : as, " to [the] lake." 
 
 2. cubes: Td w. v _^ 271. 
 
 3. "-withered" (an adj . lit. having the 
 
 hand a withered [one]): Lm Td &c. 
 But Biz Oh have a particip. as in v. 1. 
 
 5. HEART (sing): in all MSS. — om. 
 
 "thine": Td[Tg] Al. — om. •• whole 
 as the other ":(lbLm TdTg Mey Al. 
 
 6. ENTERED into: lit. made, Elz Gb 
 
 Lm Td; gave, Tg Al. 
 
 7. Axu : all Uncials but D. — om. 
 
 "him": Gb 00 [Lm] Td Tg Mey 
 Al.— followed, put after " Ju- 
 daa": Td w. K (.' A many itt \ . 
 
 8. om. "they" (1st): [Lm] Td Tg [Al]. 
 
 HEARING : Lm Td Tg Al. 
 
 15. om. "to heal sicknesses and": Td Tg 
 
 [Tg-mgj Mey Al. 
 
 16. pref. AM) liE ORDAINED THE 
 
 twelve: Td w. X C* A a th. 
 
 18. zealot (Gr. Kananaios, lit. Cana- 
 
 Dsean, most probably the Syriac for 
 zealot; for if it were Uanaite, i.e. 
 of Cana, it would seem to require 
 Kanaios): Lm Td Tg Mey Al. lint 
 Elz Gb have Kavnir/jruir.). which 
 i!ot. 
 
 19. in comes : Td. 
 
 20. a crowd: Liz Gb Td; the crowd, 
 
 Lm Tg Al. — cannot even : with 
 the reading of Biz Gb Td, who 
 adopt the <-r. ii//tf, the passage 
 would read, they neither were 
 to eat. nor did eat. But as Winer 
 
 remarks, the sen obviously is. 
 
 that they were not able even to eat. 
 Accordingly [I7]6e must be adopt- 
 e l" An i bo l. m Tg Mey Al w. A 
 B KL A &c 3 - ■ Td in his 
 7th ed. : but he changed apparently 
 
 lUSe tl ther word had th.- au- 
 thority Ol X 
 
 25. nr ill not be able to stand: i.m-mz 
 
 Tl Tg Me] Al. 
 
 -'>■ hi: HAD in i o.Mi: .li\ il.-l and: Td. 
 
 •J7. BUT no one &c. : Elz Gb Lm Tg-mg 
 Al have the reading, word for word, 
 X" one can, (Al. Hut not ran any 
 
 one) the effects of the >ti ,' man, 
 
 having entered into bis hou«e, plun- 
 der ; Td Tg adopt. Hut not can anj 
 One (Tl'. But no one can), into the 
 house of the strong man having 
 entered, his effects plunder. 
 
 28. add the to "blasphemies" (it is also 
 
 before "sins"): <ib° Lm Td Te 
 
 Mey Al. 
 
 29. eternal sin : Gb" L m Td T^ Mey Al 
 
 w. x i; L A 33 : also sin (the more 
 restricted word, the other occurring 
 in the sense of mi It) (J* 
 
 D: also crime . or sin, in all it (but 
 one) yg (except tol) arm cop Cyp 
 Aug; "judgment" w. A (J- &c. 
 most curss each-syr; jnaiishment, 
 still other-. 
 
 31. " then " (i.e. therefore, looking back to 
 
 v. 21): Elz GbMey. — ANDinst* of 
 " then " : Td Lm Tg Al. — c< >.mes : 
 Td. — tr. "brethren" "mother": 
 Gb Lm Td Tg. 
 
 32. pay : Lm Td Tg Mey Al. —add, and 
 
 THY sisteks: Gb Lm Td [Tg- 
 mg] Mey [Al]. 
 
 33. ANSWERING, HE SATS: TdTg (Tg- 
 
 mg :i- c. v.) Al. — and instead of 
 " or " : ( M/ Lm Td Tg. — om. " in v » 
 (2nd): [Tg]Al. 
 
 34. pays: almost all authorities. — om. 
 
 "my" (2nd): Al (an error in the 
 text, a- he quotes no authority, 
 and there i< none: probably it arose 
 from the correction in v. 33). 
 
 35. om. "For": Lm Td [Tg] Al. — om. 
 
 "my " before " Bister" : Gb 3 Lm 
 Tl TgMey Al. 
 
 CHAPTER IV. 
 
 1. is gathered: Lm Td Tg Mey AL — a 
 
 vki:v large: Td Tg Mey Al. 
 4. om. " of the air " : Gb Lm Td TgMev 
 
 Al. 
 
 8. OTHEB [portions] (plur.): Td Tg-mg 
 
 Al. INTO: Els &c —to (to the 
 
 extent of): 'I'd Tg Mey Al. 
 
 9. om. " unto them "' : GbLm Td Tg Al. 
 
 10. the PARABLES : Td Tg Mey Al. 
 
 11. om. "to know": Gb Lm Td Tg 
 
 Mey Al. — am. : pn : I Bli Gb 
 
 Lm Tg Al (the latter trans! 
 
 "the whole matter i- trail-acted" 
 
 ill parables |. Td omit- tin- article. 
 
 12. om. "sins": Gb Lm] Td Tg [Tg- 
 
 m_' Uej Al. 
 15. in them: Gb' Lm-mg I'd Mey; into 
 them, Tg (Tg-mg a C \.iAi. 
 
318 
 
 VARIOUS READINGS. 
 
 18. others : Gb Lm Td Tg Mey Al. — 
 
 UPON Td ; i»i among, Elz Gb Lm 
 
 Tg Al. — THESE ARE THEY THAT : 
 
 Lm (pres. partic. hearing) Td Tg 
 Al. 
 
 19. om." this " : Gb Lm Td Tg Mey Al. 
 
 20. those: TdTg (these Tg-mg Gb Lm) 
 
 Mey Al. — IN thirty: Gb' Td Tg 
 (Tg-mg as 0. V.). 
 
 21. COMES the lamp: Elz Gb &c. ("is 
 
 brought " in no MS). — om. " and ; ' 
 before "not": all Uncials except 
 D. 
 
 22. om. "any thing" (in last clause): 
 
 Gb° [Lm] Td Tg [Tg-mg] [Al].— 
 EXCEPT &c: Gb' Lm Td Tg Mey 
 Al (who brackets that). 
 
 24. om. " that hear " : Gb Lm Td Tg Mey 
 Al. 
 
 26. om. "if": Td Tg Al. 
 
 28. om. " For " : Gb° Lm Td Tg Mey Al. — 
 blade : no author, for article be- 
 fore it. — plump wheat (in nom. 
 case): Lm Td Tg Mey Al. 
 
 30. How : Gb" Lm-mg Td Tg Mey Al. — 
 
 what (Elz Lm-mg Tg-mg, what 
 kind of). 
 
 31. BEING : Lm Td Tg Al. 
 
 34. HIS own (i.e. his special) : Td Mey 
 Al. 
 
 36. om. " little " : Gb Lm Td Tg Mey Al. 
 
 37. the boat (instd of "it"): Gb" Lm 
 
 Td Tg Mey Al. 
 
 38. THE boat-cushion : art. in all Uncials 
 
 except D. 
 40. om. "so": Lm Tg. — have you not 
 yet faith : Gb" Lm Tg. 
 
 CHAPTER V. 
 
 1. Gekasenes : Gb' Lm Td Tg ; Gad- 
 
 arenes, Elz Gb Mey ; Gergesenes, 
 Tg-mg Al. 
 
 2. om. "immediately": Lm [Tg]. 
 
 3. any longer: Lm Td Tg [Tg-mg] 
 
 Mey Al. — not even with A 
 chain: Lm (Lm-mg as C. V.) Td 
 Tg Mey Al. 
 
 5. tr. " mountains," " tombs " : Gb Lm 
 
 Td Tg Al. 
 
 6. And : Td Tg (Tg-mg as C. V.) Al. 
 
 7. SAYS : Gb" Lm Td Tg Mey Al. 
 
 9. And he says to : Gb Lm Td Tg Mey 
 Al. 
 
 11. mountain : Gb Lm Td Tg Mey Al 
 
 w. all the Uncials. 
 
 12. they (inst d of "all the devils"): 
 
 Gb" (om. "all," Gb [Lm]) Td Tg 
 Al. 
 
 13. om. "forthwith Jesus": Gb° [Lm] 
 
 Td Tg [Al].— om. "they were": 
 Gb°° [Lm] Td Tg Mey Al. 
 
 14. them (instd f "the sw ; ne v). q d 
 
 Lm Td Tg Al. — om. " out" : Gb°° 
 Lm Td TgMey Al. 
 
 15. om. "and" before "clothed": Gb° 
 
 Lm Td Tg Al. 
 
 18. on his going (pres. part): Gb" Lm 
 
 Td Tg Mey Al. 
 
 19. And he: Gb Lm (brackets "Jesus") 
 
 Td Tg Mey Al. 
 
 22. om. " behold " : Gb' [Lm] Td Tg Mey 
 
 Al. 
 
 23. entreats : Gb' Lm Td Tg Mey Al. 
 
 — AND live (subj.): Lm (not Lm- 
 mg) Td Tg Mey Al. 
 
 25. om. " certain " : Gb°° Lm Td Tg Mey. 
 
 26. she herself : Td. 
 
 27. the things about : Td [Tg-mg] 
 
 Mey. 
 29. the complaint: no pron. expressed 
 
 in Uncials. 
 33. her (i.e. to her): Lm (brackets 
 
 "in") Td Tg Mey Al. 
 
 36. om. "immediately": Gb° [Lm] Td 
 
 Tg [Al]. Jesus, disregarding: 
 Td Tg (Tg-mg as C. V.) Mey Al (who 
 translates "having overheard") w. 
 J$ B L A e (neglected). 
 
 37. no one with him to accompany: Td 
 
 Tg Al (Lm Tg-mg have a dative 
 governed by "accompany"). 
 
 38. they COME : Gb' Lm Td Tg Mey Al. 
 
 40. om. "lying": Gb [Lm] Td Tg Mey 
 
 Al. 
 
 41. koum (or, hum): Td Tg (Tg-mg as 
 
 C. V.) Al. 
 
 42. Add, immediately : Td [Tg] Al. 
 
 CHAPTER VI. 
 
 1. comes : Td Tg (Tg-mg as C. V.) Mey 
 
 Al. 
 
 2. pref. the to " many " (the great- 
 
 er number): Td [Tg-mg] [Al]. — 
 to this man inst 1 * f i« him " : 
 Td Tg (Tg-mg as C. V.) Al. — AND 
 SUCH &c. (om. "that"): Gb Lm 
 Td Tg Mey Al. (Tg has a pres. part. 
 coming to pass; Elz Gb Lm Td, 
 the verb come to pass). It may 
 also be rendered, and [whence'] do 
 such &c. ? 
 
 3. Joses. Lm Td Tg Mey Al. 
 
 4. And: Lm (Lm-mg as C. V.) Td Tg 
 
 Al. — HIS (om. "own") before 
 kindred: Lm Td Tg Al. — his 
 house: Lm Td Tg Al. 
 
 7. CALLS : most authorities. 
 
 8. tr. " scrip." " bread "" : Td Tg Al. 
 
 9. DO not wear (subj. aor.): St Gb 
 
 Lm Td Tg (Tg-mg Lm-mg, infini- 
 tive) Mey Al. It is also found in 
 aorist imperative. 
 
VARIOUS READINGS. 
 
 319 
 
 11. WHATEVER PLACE: Td Tg (Tg-mg 
 
 as 0. \ i Mej vi - om. " verilj . . . 
 ,-ity •': (it. [Lm] Td Tg Mey Al. 
 
 14. the Baptizkr (pies, par tic. with 
 
 :irt.. comp. i. i) : Biz Qb Lm Td 
 Tg Al. — they said: Lm Tg-mg. — 
 has risen: Lm Td Tg; was (or, 
 had) risen up: Biz Gb Mey Al 
 
 15. And (or. Bat) others: GV Lm Td Tg 
 
 Mey Al. — om. "it is", before "a 
 prophet": [Lm] Td Tg Al. — om. 
 "or" : Gb Lm Td Tg Mey Al. 
 
 16. this owe bad risen (om. " if is"): 
 
 Gb Lm (brackets " it is", " he") 
 
 Ti 1 Tg Al. — om. " from the dead " : 
 
 Td [Tg] Mey Al 
 20. WAS Mi'i B at A loss: Td Tg-mg 
 
 Mey (who adds that it has internal 
 
 evidence in its favor). 
 22. Rerodias herself: Elz Gb Td 
 
 l.ui [Tg-mg]. — she (not emphatic) 
 
 pleased: Lm Td Tg [having 
 
 danced and pleased, Biz Gb Lm-mg 
 
 Tg-mg) Mey Al.— and the king: 
 
 Lm Td Tg Mey Al. 
 24. BHOULD ask: Gb' Lm Td Tg Mey 
 
 al.— the Baptizer (as above): 
 
 Td Tg Al. 
 27. to BRING : Td T-(Lm Tg-mg as 0. 
 
 V.) Al. 
 
 30. om. "both": Gb° Lm Td Tg Al — 
 
 om. "what" (2nd): Td w. JT «'' 
 1. most it vg. 
 
 31. pays : Td Tg Al. 
 
 32. tiik boat: so almost all MS3. Lm 
 
 aid- the prep. <n; Eiz Gb Td Tg 
 [Tg-mg] Al omit. 
 
 33. om. "the people": Gb Lm Td Tg Mey 
 
 Al. — THEM(inst J of "him"): Td; 
 om. •• him ", Gb Lm Tg Mey Al. — 
 om. "and came" &c. <il> Lm Td 
 Tg Mey Al. (Gb omits "and outwent 
 them") 
 31. om. "Jesus": Gb [Lm] Td Tg Mey 
 Al. 
 
 35. said: TgTd Al. — om. "his": [Lm]. 
 
 36. om. "bread, for they have not": 
 
 Gb c [Lml Td Tg Mey Al. 
 
 37. "buy", "give" (both in budj.): Biz 
 
 Gb Td; Lm Tg Mey Al. "buy " in 
 
 subj . "give" in iodic. fut.J Tg- 
 
 nig " give " in budj. 
 3S. om "and "before "see": Gb 0O [Lui] 
 
 Td Tg Mey Al. 
 41 om. "his": Td Tg Al. 
 43. basketfuls: Td Tg Mey Al. 
 41. om. "about": Gb Lm I'd Tg Mey 
 
 Al 
 
 45. bends away: Lm Td Tg Mey Al. 
 4- per< biving &c : Lm Td Tg Mey 
 Al — om. "and" before "about": 
 
 Lm Td Tg [Tg-mg] Mey Al. 
 
 61. 
 
 52. 
 53. 
 
 54. 
 
 56. 
 
 2. 
 
 om. " beyond measure " : Gb i':]. — 
 om. "and wondered *' : Gb [Lm] 
 TdTg [Tg-mg] Al. 
 
 BTJ i their : Td Tg no! Tg-mg). 
 
 •• to the land " put after "over " &c. : 
 Td w. KB LA 38. 
 
 ten of that plact inst d of 
 "they": [Lm] w. ft*G A 1.83. &c. 
 man] vbb. 
 
 om. •• round about " (a prep, in com- 
 position with region): Lm-mg Td 
 Tg Al. The word "through" is 
 lit. about, and belongs to the verb 
 "ran." — heard hi was there: Klz 
 Gb Mey Al ; butTd Lm omit, and Tg 
 brackets, " there." 
 
 IN THE MARKET PLACES, inst d Of 
 reets " : Elz Gb &c. w. all Un- 
 cials except D. 
 
 CHAPTER VII. 
 
 lit. that they eat: Td Tg. — lit. the 
 loaves. Lm Td Tg Mey Al. — om. 
 "thev found fault" : Gb Lm Td Tg 
 Mey Al. 
 
 FREQUENTLY : Td W. J< f g 1 - g 2 - 1 vg 
 go cop (syr-each, sedulously ; setb 
 intensely). — with the fist: Elz Gb 
 Lm Tg Al w. almost all Uncials, ap- 
 parently all cures, a few itt Byr-p- 
 uig Or. The expression, " with the 
 list ". may designate the intense 
 rubbing. 
 
 batiik (lit. baptizt themselves, or be 
 baptized): almost all MSS. — sprin- 
 kle themselves (or, be sprinkled) : ^ 
 B 40. 53. &c— om. "and of ta- 
 bles'' (couches): Td w. ^ B L A- 
 
 also for "Then": 01/ Lm Td Tg 
 Mey Al. — defiled (common): Gb 
 Lm Td Tg Mey Al. . 
 
 om. "answered and": TdTgAl. 
 
 om. "Km-": Lm Td Tg Mey Al.— 
 om. "as the washing'" (lit. bnp- 
 tis»is) •• of puts " f •• an I 
 
 cups " (drinking-cwpB) ..." ve 
 do" : Td [Tg][Al] w. x B L A a few 
 curse cop ([Lm], in smaller ed., is 
 also cited for tbi- omission). 
 
 om. "And": Lm Td Tg [Al].— om. 
 "his" (twice): Lm Td Tg Al. 
 
 again (inst" 1 of "all "): Gb' Lm 
 Td Tg Mey Al. 
 
 out of the man : Lm Td Tu' Mey Al 
 
 — o;n. ■• those" : I'l 
 . om the ver e: T 1 I'g] [Al] w. K B L 
 \, two cures cop. 
 OP bim the parable : Gb^ Lm ■ 
 Mey Al 
 
 nsing I ma ■• gen agreeing with 
 VAULT) : Lm Td I But 
 
320 
 
 VARIOUS READINGS. 
 
 Elz Ob have it in neut., referring to 
 the preceding as a whole (D, it 
 cleanses). 
 21. "adulteries*- after "murders*': Td 
 Tg (not Tg-mg) Al. 
 
 24. oni. "and Sidon": Gb° Td [Tg-mg] 
 
 Mey Al. 
 
 25. Bur immediately inst d of "For"': 
 
 Td Tg Mey Al. — entered : Td. 
 
 27. And h i-; said : Lm Td Tg Mey Al. 
 
 28. om. "yet" (for): [Lm] Td Tg. 
 
 30. young child: Lm Td Tg Al(" daugh- 
 
 ter ", D 1. itt ; girl, most it). 
 
 31. Tyre, HE came through Sidon 
 
 &c. : Gb' Lm Td Tg Mey Al w. & 
 15 D L A 33 it (except q) vg &c. 
 
 35. om. " straightway " : | Lm] Td Tg [Tg- 
 
 mg] Mey Al. (Td adds it to LOOS' ). 
 
 36. THEY (emphatic, i e. on their part): 
 
 Lm Td Tg Mey Al 
 
 CHAPTER VTII. 
 
 1. being again a large: Gb' Lm Td 
 
 Tg Al. — om. '•Jesus": Gb Lm 
 Td Tg Al.— om. "his": Gb°° Td 
 Tg. 
 
 2. are remaining: Elz &c. w. most 
 
 authorities (0 V. with D and it). — 
 [it is] three days (days iu nom. 
 case) : Gb Lm Td Tg Mey Al ; but 
 Elz in accus. — om. " me " : Lm [Tg] 
 Mey Al. 
 
 3. AND some: Lm Td Tg (Tg-mg as C. 
 
 V.) Al —have come : Lm Td Tg 
 Mey (Tg-mg Al are from). 
 
 6. COMMANDS: Lm Td Tg Mey Al. 
 
 7. om. "commanded to also": Td w. 
 
 £"{*. — a blessing on them, he com- 
 manded to serve out also these: Tg 
 Mey'Al. But Lm transp. " them ", 
 " these " ; Td omits " also these ". 
 9. om. " that had eaten " : Gb° Td [Tg] 
 Mey Al. 
 THE boat : almost all MSS. — Dalma- 
 kutha : variously Melegada, Ma- 
 gada ; and in itt, Magi dan, Mage dan, 
 Magedam, Mageda. 
 
 12. om. " after " (the prefix of the verb) : 
 
 Lm Td Tg Mey Al. 
 
 13. om. "into the ship": Gb°° Td [Tg] 
 
 Mey Al. 
 
 16 om. "saying": Lm Td Tg Mey Al. 
 — they have: Lm Tg Mey Al 
 (Tg-nigasO. V.) 
 
 17. om ".Jesus": Td [Tg] AL— om. 
 "yet" (2nd): Lm Tg Mey Al. 
 
 19. add also: Td.— Lm Al in v. 18 put 
 an interrog. after "hear you 
 NOT " ; they also connect " and 
 remember NOT " w. verse 19 Td 
 puts a comma where Al puts the 
 
 10 
 
 interrog., also after remember 
 not, and makes one question of 
 the two verses, as far as '-take 
 up ". Gb Tg make three questions. 
 
 20. say to him: Tg-mg Al. — om. also: 
 
 Lm Tg AL— And : Lm [Tg] Al as C V. 
 
 21. om. "How": Td Mey Al. — not 
 
 yet: Lm (Lm-mg as C. V.) Td Tg 
 Mey Al. 
 
 22. they come: Gb" Lm Td Tg Mey 
 
 Al. 
 
 23. brought : Td Tg {led, Elz Gb Lm 
 
 Tg-mg) Al. — beholdest thou: Tg- 
 mg Al. 
 
 24. because &c. : Gb' Lm Td Tg Mey 
 
 Al (also the reading of St and Elz 
 1024. But Td quotes Elz 1633 for 
 omission of "because"). 
 
 25. all things: Gb" Lm Td Tg Mey 
 
 Al. 
 
 26. om. " nor tell it to anv in the town " : 
 
 Td [Tg-mg] w. S*S C BL 1.* 209. 
 
 27. om. "to them": [Tg]. 
 
 28. add, HIM saying: Lm Td Tg Al. 
 
 (told, Td Tg-mg Al.) — [It is] 
 one (" John ", " Elijah ", in 
 accus. ; one, in the nom.): Lm Td 
 Tg Mey Al. 
 
 29. asked them : Gb' Lm (Lm-mg as 
 
 C. V.)TdTgMey Al— om. "And" 
 before " Peter " : Td Tg Al. 
 31. BY the elders : Gb' Lm Td Tg Mey 
 Al. — the scribes : Gb° Lm Td Tg 
 Al. 
 
 33. and SAYS: Td Tg (Tg-mg as C. V.) 
 
 Al. 
 
 34. If any one : Gb' Lm Tg. — FOLLOW 
 
 after: Gb Td Tg (Tg-mg as 0. V.) 
 Mev Al. 
 
 35. his OWN life (2nd) : Gb° Td Tg Mey. 
 
 — om. " the same " : Gb Lm Td Tg 
 Al. 
 
 36. DOES it profit : Lm-mg Td Al. — 
 
 pref. the to "man": Lm Tg Mey 
 [Al]. — to gain, and forfeit : 
 Td Al. 
 
 37. For what: Td Tg Mey Al. —might 
 
 give Td Tg ( Al brackets " shall a 
 man give "). 
 
 38. For whoever : all Uncials except D. 
 
 CHAPTER IX. 
 
 1. SOme HERE OF THOSE STANDING : 
 
 Td Tg Mey Al w. B D* (d a q add, 
 with me). 
 3. om. "as snow": Gb°° Td Tg AL- 
 SO whiten : Td Tg Mey Al. 
 
 5. SAYS : all Uncials but D. 
 
 6. what to answer: Gb" Td Tg Al. 
 
 — had become: Gb' Lm Td Tg 
 Mey Al. 
 
vakioi's ki:adi\(;s. 
 
 :\-J.] 
 
 7. om. "saying": <ih T.l Tg Al. 
 
 11. [Why is it]: Bame as ii. 16. Oomp. 
 
 also i\ 28. 
 
 12. om. "answered and": Qb° Td Tg 48, 
 
 (Tg-DJg as ('. V ) Mcv Al. — cm. 
 
 cilj ": Td [Tg]. 41, 
 
 14. they Baw (also the partic. transl in 
 
 c. V. "when be came", is plur. ) : 
 
 Td Tg (Tg-mg Al as C. V.) — om. 
 
 "the" before "scribes": all Uu- 45. 
 
 rials but 1). 
 1»*>. them, for •• the Bcribes": Gb Lm Td 
 
 Tg Mey Al. 
 
 17. add, him : Lm Td Tg Mcv Al. — om 
 
 "and said": Lm Td Tg Mey Al. 49. 
 
 18. om. "his": Gb°° [Lm] Td Tg Mey 
 
 Al. 
 
 19. THEM, for •• him " : Elz Gb" Lm Td 
 
 Tg Mey Al 
 
 20. CONVii.sKii (lit. convulsed all up): 
 
 I. in Td Tg-mg. 
 
 22. "fire" "waters": without the art., 1. 
 
 Eh Gb Lm Td Tg Mey Al. But the 2. 
 art. may perhaps be implied, as in 
 the phrase, to [i/n \ lakt . 5. 
 
 23. om. "believe": Gb 00 Td Tg [Tg-mg] 
 
 Mey [Al]. 
 
 24. om. '-And": [Lm] Td [Tg] Al. — om. 
 
 • with tear-": Lm Td Tg Mej Al. 
 
 — om. " Lord r ' : Ub Lm Td Tg Mcv 
 Al. 
 
 26. om. " him » (1st) : Gb [Lm] Td Tg Mey 10. 
 
 AL — om. "of him" (2nd): all Un- 
 cials lut 1). — THE OBEATEB NUM- 
 BEB: Lm Td Tg Mey Al. 
 
 27. hold OF ms hand: Lm Td Tg. 12. 
 
 28. [N'hv is it] &c. : Elz Gb Td Tg Al as 
 
 ii. 18 &c. 
 
 29. om. "and fasting" : Td [Tg-mg] Mey. 
 
 30. WERE PASSING: Elz Gb Td Tg-mg 13. 
 
 Mcv Al. 
 
 31. om. " to them'': [Tg-mg]. — AETEB 
 
 THREE DATS: Gb" Lm Td Tg 
 
 Mey Al. 1 \ 
 
 33. THEY came: Lm Td Tg AL — om. 
 
 "among yourselves": Gb°° Lm 16. 
 
 1 1 Tg Mey Al. 
 
 '.'A. om. "bj the way": [Lm] [Tg-mg]. 19. 
 
 37. one of THESE : Td w. X C A curss. 20. 
 
 LD John to him : Td Tg Mey Al. 21. 
 
 — by thy name: St Gb Mey. — om. 
 •• who 'iff- not follow us " : Gb w. 
 X 1! C 1. A cur-- v - (it is wanting 
 in Lk). — fin. "because be" &c. : 22 
 
 Dg] (••om." Tg-mg) w. D X 
 1. &c. it (exc. f \_ r arm. 24. 
 
 40. you, your: 8t Gb I. in Mcv. — is. 
 
 OtTB: Elz Td Tg Al. 
 
 41. om. " inv " : Gb Lm Tg Mcv Al. 
 42 expr* in <t tiii.-e : Lm Td Tg Tg- 
 mg] '■.■■■ 
 
 nog Al). — om. •• in me " 2 1 
 
 Td [Tg-mg] Al. — LARGEST SIZE 
 
 (lit. an ass 1 mill-stone): GrV Lm Td 
 
 Tg Al. 
 45, 17. that thou (ace. and infin.): 
 
 Lm Td Tg Mey Al. 
 16. om. •• Where their worm dietta not. 
 
 and the fire is not quenched " : Gb 
 
 Td [Tg] Mey w. a B C L A 1- 28. 
 
 See. COp arm. 
 om. " into the fin- that never shall be 
 
 quenched": Gb 00 [Lm]Td Tg Mey 
 
 [Al] 
 
 om. "fire": Gb° Lm Td Tg [Tg-mg] 
 Mcv Al. 
 
 om. "and every sacrifice shall he salt- 
 ed with salt" : Td [Tg] (•• om." Tg- 
 mg) w. !$ 15 1. A (Td tliiuks it an 
 add. from Lev. ii. 13) 
 
 CHAPTER X. 
 
 AND BEYOND : Lm T<1 Tg Mey AL 
 om. -the" before "Pharisees": Gb 
 
 Lm Tg Al 
 om. "answered and": Td Tg (not 
 
 Tg-mg) Al. 
 om. "God": [Lm] Td Tg (Tg-mg as 
 
 ('. V.) .Mey [Al] w. ^ B O L A c ff s 
 
 cop. 
 om. "and cleave to his wife": Td 
 
 [Tg-mg] Mey. 
 in (lit. into): Gb" Lm Td Tg Mey 
 
 Al. — om. "his": [Lm] Td Tg Mey 
 
 [Al] — ABOUT this: Lm Td Tg 
 
 Mcv Al. 
 IF sii ;:. MARRY : Gb' Td Tg Al (also 
 
 Lm, marry). Meyer considers this 
 
 reading a mechanical repetition 
 
 from v. 11. 
 
 them, inst'i of THOSE BRINGING: 
 
 Lm-mg Tg-mg w. £ B C L A c k 
 cop.; a reading supposed to have 
 come out ft' Mt and Lk. 
 
 om. "an. I " before " forbid": Gb Td 
 Tg Mcv Al. 
 
 FERVENTLY BLESSES: Td Tg Mey 
 Al. 
 
 THY mother: bin Td. 
 
 fin. "answered and": Td [Tg-mg]. 
 
 lit. fails thee (in accus.): Td Tg-mg 
 Al. — OUl. "take up the CTC 
 Gb [.in] T.l TV —THE POOB : Els 
 T.l (om. the art . Gb Mcv Tg Alj. 
 
 THE raying: Elz Gb Lm Td Tg Al 
 
 ("that ", in h . 
 fin. "for them that trn-t in riches"': 
 
 T.l [Tg-mg W. X BA- 
 uu. before "needle": Elz Ub Td Al 
 
 (fin. Li. I. in Tg). 
 saying t<> him: Tg-mg \t. ^ I! »' A 
 
 cop. 
 fin. ■• And " : T.l Tg Al. 
 
322 
 
 VARIOUS READINGS. 
 
 28. om. " Then ; : Gb Lm Td Tg Mey Al. 
 
 29. om. "answered and" : Td Al (Gb Lm 
 
 Tgom. "And" ; Tg-mg as C. V.). — 
 tr. u father ", " mother " Lm Td Tg 
 Mey Al. — om. " or wife " : Gb° Lm 
 Td Tg Al. — pref. SAKE to "gos- 
 pel": Gb[Lm]TdTgMey Al. 
 
 30. mother: Lm Tg w. & 2 A C D. 
 
 32. BUT some: Td Tg Mey Ewald (in 
 Mey) w. ^B C* L A two or three 
 curss cop arm (the Gr. words thus 
 translated are just like the words 
 translated exactly in the same way, 
 Mt xxviii 17, in the C. V. 
 
 .;i tr. "scourge", "spit": Lm Td Tg 
 Al. — om. last "him": [Lm] [Tg]. 
 
 — AFTER THREE DAYS: Gb" 
 Lm Td Tg Al. 
 
 35. add " to him " after " saying " : [Lm] 
 
 Td Tg Al. — ask OF THEE: Lm 
 Td Tg Mey Al. 
 
 36. lit., me that I should do : Td. 
 
 38. OR be baptized: Gb" Lm Td Tg Mey 
 
 Al. 
 
 39. om. "indeed" : Td Tg Al. 
 
 40. OR at [my] left: Lm Td Tg Mey Al. 
 
 — om. "my" (2nd): Gb Lm Td Tg 
 Mey Al. 
 
 42. And Jesus: Lm Td Tg Mey Al. 
 
 43. is it : Lm Td Tg Mey Al. 
 
 44. first among you : Lm Tg-mg. — first 
 
 OF YOU (or, your first): Elz Gb Td 
 Tg Mey Al. 
 
 46. they COME : Elz Gb Td Tg Al. — he 
 
 comes: Lm Tg-mg. — AND his dis- 
 ciples: Elz Gb Lm Td Tg AL — A 
 BLIND beggar (om. " begging") : 
 Td Tg Mey Al. 
 
 47. the Nazarene: Lm Td Tg Al (Elz 
 
 Gb Mey, Nazorasan). 
 49 and said, Call: Td Tg Mey Al. 
 
 50. leaped UP (lit., having leaped up): 
 
 Lm Td Tg Mey Al. 
 
 51. answering him, Jesus said: Td 
 
 Tg Al— Rabbuni (Kabbouni) for 
 "Lord": Gb Lm Td Tg Mey Al 
 (Lord, Rabbi : D itt). 
 
 52. HIM (2nd), for "Jesus": Gb Lm Td 
 
 Tg Mey Al. 
 
 CHAPTER XI. 
 
 1. draw near (pres.) w. most author- 
 ities. — om. " unto Beth phage " : 
 tib° Lm Td [Tg-mg] w. D itt vg Or 
 J er. 
 
 2 has YET sat : Lm Td Tg (Tg-mg sat). 
 
 3. om. " that": Lm Td Tg [Tg-mg] Al. 
 
 — he SENDS: Gb Lm Td Tg Mey 
 Al.— add again: Td Tg [Tg-mg] 
 (Lm Td Tg adopt a pointing which, 
 even without "again," would make 
 
 the last clause a remark to be made 
 to the owner of the colt, as the 
 message of Jesus to him. But Al, 
 with the same pointing as Tg and 
 'I'd, defends the C. V.). 
 4. a colt : Gb Lm Tg Mey Al. — om. art. 
 before " door " : Tg Al. 
 
 6. said, for "commanded": Gb" Lm 
 
 Td Tg Mey Al. 
 
 7. BRING: Gb' TdTgMeyAl. — THROW 
 
 (pres.): Gb Lm Td Tg Mey Al. 
 
 8. OTHERS GREEN BOUGHS &C : Td 
 
 Tg (Tg-mg as C. V.) Mey Al. — om. 
 " and strewed in the way " : Td Tg 
 Mev A I 
 
 9. om. "saying": Gb° [Lm] Td Tg Mey 
 
 Al. 
 
 10. om. " in the name of the Lord" : Gb 
 
 Lm Td Tg Mev Al. 
 
 11. om. "Jesus": Gb°° Lm Td Tg Al. 
 
 — om. "and", expr d before tem- 
 ple": Lm Td Tg Mey Al — om. 
 " and " (4th) : all authorities but D. 
 
 14, 15- om. "Jesus": Gb Lm Td Tg Al. 
 
 — THOSE SELLING, THOSE BUY- 
 ING: Lm Td Tg Al. 
 
 17- AND said: Td Tg (Tg-mg as C. V.) 
 Mey Al. — om. "to them": [Lm] 
 [Al]. 
 
 18. tr. "scribes", "chief priests": Gb' 
 
 Lm Td Tg Mey Al. 
 
 19. whenever, for "when": Td Tg 
 
 (Tg-mg as C. V.). But Mey con- 
 tests it as improper, and an old 
 error of a copyist. — THEY went: 
 Lm Tg 
 
 23. om. "For": Lm Td [Tg] Mey AL — 
 
 what (thing, sing.): Td Tg Al. — 
 om. "whatsoever he saith": Gb° 
 Td Tg Mey [Al]. 
 
 24. received (2nd aor.) : Gb' Lm Td Tg 
 
 Mey Alw-SBCLA. 
 
 26. om. " But if ye do not forgive, neither 
 will your Father which is in heaven 
 forgive your trespasses" : Td Tg w. 
 ^iiLS A curss itt cop arm aeth 
 
 28 SA id : Td Tg Al. — OR who : Td Tg- 
 mg Mey Al. 
 
 29. om. "answered and": Td Tg Al — 
 
 om. " also " : Td Tg [Tg-mg] Mey Al. 
 
 30. lit. the baptism that was John's: Lm 
 
 Td Tg Mey Al. 
 
 31. om. " then " : Lm Tg Mey Al. 
 
 32. om. "if": Gb 00 Lm Td Tg Mey Al. 
 
 (who all, except Gb Tg, put an 
 interrog. point after "men"). — 
 really (put before "that"): Td 
 Tg Mey Al. 
 
 33. answering Jesus they say: Lm- 
 
 mg Td Tg (Tg-mg as 0. V.) Al. — om. 
 "answering ' after "Jesus" (2nd) : 
 [Lm] Td Tg [Tg-mg] Mey Al. 
 
VARIOUS READINGS. 
 
 323 
 
 ('HAPTEN XII. 
 
 2. fruits: Td Tg Al. 
 
 4. oin. "cast stones at and", "'sent 
 
 awaj " : Lm Td Tg Mey Al (Gb°° 
 om. the first clause). 
 
 5. om. •• again " : Gb Lm Td Tg Mey Al. 
 
 6. om. "therefore": [LmJ Td Tg Mey 
 
 Al. — STILL had ONE BELOVED 30 
 s<.\ : Lm Td Tg Mey Al ( Lm Tg- 
 mg, " baring "" ; Qb° om. "his""). 31 
 — ora. "also - : [Lm] Td Tg [Tg- 
 nig] Al. 
 
 8 put "him" after ''killed": Td Tg 32 
 
 (Tg-mg as C. V.) Al. —add " him " 33 
 after •• east " : Lm Td Tu r Mey Al. 
 
 9 om. " therefore " : Td [Tg-mg] Al. 
 12. And instead of "Bnt" : all MSS. 
 lo. BY (or, with) a WORD : all MSS. 
 
 14. bhodld we give: all MSS. 
 
 15. PERCEIVING: GrV Td W. 5<* D COT88 
 
 ittgo. :>1 
 
 17. om. "answering": Lm Td Tg Al. — 3b' 
 
 WHAT ARE I'.KSAII'S RENDER 
 
 &c. (words in this order): Td Tg 
 
 Mey Al (Kb Gb Lm as 0. V.). — IN- 37. 
 
 TENSELY wondered (the verh with 3S. 
 
 a prefix intensive): Td Mey w. & 41. 
 
 i: !.. 43. 
 
 18. om. '"the": all Uncials. 
 
 19. a child : Lm-mg Td Tg-mg AL — om. 
 
 "his" (the wife): Qb° Td Tg Mey 
 AL 
 
 20. om. " Now : " St Gb Lm Td Tg Mev 
 
 AL 
 
 21. LEAVING NO OFFSP. BEHIND: Lm- 
 
 111- Td Tg AL 
 
 22. om •• had her and": [Lm] (not om. 
 
 "and")Td Tg Mev AL 
 
 23. om. "therefore": (Jb 03 Td Tg Mey 
 
 AL — om. "when (whenever) they 
 shall rise": Gb [Lm] Tg (Td 
 urges for its retention that neither 
 Mr nor Lb has it) 
 
 24. om. "And answering": Td Tg Al. 5 
 
 25. om. " the " before " angels " : Elz Gb 
 
 Lm Td Tg (-nig. [the angels]) Mey 
 Al. — <>ni. "which are": Gb Lm Td 
 [Tg]. 
 
 27. om. * f theGod"(2nd): Gb Lm Td Tg 
 Mey Al ; is not a God &c: Lm Tg 
 AL — om. "therefore"; also the 
 emphatic " yon " (i e you on your 
 part): Td [Tg] Mey Al. 
 
 28 om. "and ' before " perceiving " : al- 9 
 most all author — knowing Elz Gb 11 
 
 a g Mev Al — •• all " 1 oent 
 gend ): Gb Lm Td Tg Al. The fern. 11 
 pron. is a loptod bj Bis w. M and 
 
 main CUI ]."> 
 
 29. om."And":TdTgAl — om."him": 
 
 Td [Tg]AL— om. "The, of all the | 18 
 
 commandments ", and add 1^: Td 
 'JV (Tg-mg, A first [commandment 
 be/or f every thing]) Mev Al (Lm in 
 text has, A first [commandment] 
 before every thing [is]; Lm-mg 
 
 same as Tg-mg, Onlj the wi.pl- in 
 
 a different order, and none of them 
 bracketed). 
 
 om. •• this is the first command- 
 ment •" : Td [Tg-mg] Mev Al 
 
 om. "And the": [Lm] Td Tg Mey 
 Al. — om. ••like": Td [Tg-mg] Mey 
 Al (Lm Tg, [is] likt it). 
 
 om. " God " : Gb Lm Td Tg Mey AL 
 
 om. "and with all the soul": [Lm] 
 Td [Tg-mg] — A (.111: at DEAL 
 more: Td Tg (Tg-mg as <'. V.).— 
 pref. "the" before "whole burnt 
 off.": so all MSS. — xhe before 
 "sacrifices": Elz Td ; om Gb Lm 
 T_r Al Mev Dav. 
 
 add ••him": Elz Gb Lm Td [Tg] AL 
 
 om. "For": [Lm] Td [Tg] Mey Al. 
 — says the Lord: Gb Tg (Tg-mg 
 also Elz Lm Td Al as C. V.) Mey. 
 
 om. " therefore " : [Lm] Td Tg Mev Al. 
 
 om. " unto them " : Td Tg Al. 
 
 om. "Jesus": [Lm] Td Tg Mev AL 
 
 SAID: (ih Lm Td Tg Mey. — CAST- 
 ING (pres. part., not aor.): Lm Td 
 Tg Mey Al. 
 
 CHAPTER XIII. 
 
 om "answering": Td Tg Mev AL — 
 add hen to •• left " : Lm Tg. Cyp- 
 rian thus says : •• In the < Jo-pel "the 
 Lord says. ' There will not he left in 
 the temple a stone upon a stone, 
 which will not he thrown down; 
 and. ' After the third day another 
 will arise without hands.'"" So also 
 D and most of the Italic 788. 
 
 these all : Lm Td Tg Mey AL 
 
 om. "answering": Td Tg Al. — to 
 
 ill KM after say : Lm Td Tg Al. 
 om. •• For": 'I'd [Tg-mg] Al. 
 om. "for": Td [Tg 
 om. "and" before •'there shall be 
 
 earthquakes": Td Tg Al. — om. 
 
 "and " before " there -hail he fam- 
 ines": Td [Tg] Mev AL— om "and 
 troubles " : Gb Lm Td Tg. —A 
 beginning : Gb' Lm Td Tg. 
 
 om. "for": Td [Tg] ("om." Tg-mg) 
 
 om •' neither premeditate " 
 [Lm; Td Tg 
 
 om. •• spoken of by Daniel the proph- 
 et »: Gb [Lm] Td Tg Al 
 
 om. "And": Lm [Tg] — om. ••into 
 the bouse 1 
 
 om. " your flight " : Gb Lm Td Tg 
 Mej Al. 
 
324 
 
 VARIOUS READINGS. 
 
 20. the days : Elz Gb Lm Td Tg Al. 
 
 21. om, "or": Gb° Td Al. 
 
 22. And inst<* of '-For'': Td. The lat- 
 
 ter does not fluctuate in Mt — 
 perform (lit. do): Td Mey Al. 
 The reading "show" {give) does 
 not fluctuate in Mt, as here. The 
 words " perform ", " seduce", which 
 are used by Mark alone, are also 
 used by Origen in allusion to these 
 words of Jesus. — om. "even": 
 Td [Tg] Mey Al. This word does 
 not fluctuate in Mt. 
 23 om. "behold": [Lm] Td Tg (Tg-mg 
 as C. V.) Mey Al. 
 
 25. stars will be falling out op the sky : 
 
 Lm Td Tg Mey Al. 
 
 26. in clouds : most authorities. 
 
 27. om. " his " (the angels) : Gb° [Lm] Td 
 
 Tg Mey Al. — the chosen : Td Tg 
 Al. 
 
 28. put forth the leaves : Elz Gb Td — 
 
 THE leaves put forth : 8t Lm Tg Al. 
 — it is known: Mey Al Tg-mg. 
 30. these ALL : Td Tg (Tg-mg, all these) 
 Al. 
 
 32. OR hour: Gb Lm Td Tg Mey Al.— 
 
 an angel: Tg-mg Al. — om. " which 
 are": Td Tg Al. 
 
 33. om. " and pray " : Lm Td [Tg] Mey Al. 
 
 34. om. "and" before "every man": 
 
 Lm Td Tg Mey Al. 
 
 35. whether at evening : Td Tg Al. 
 37. what (sing.): Gb" Lm Td Tg Al ; 
 
 plur. Elz Gb Mey. 
 
 CHAPTER XIV. 
 
 2. For: Lm Td Tg Mey Al. 
 
 3. om. ''ami" (2nd): Td [Tg-mg] Mey 
 
 Al -—DOWN: Elz Gb have this 
 both before the noun, and in com- 
 pos, with the verb ; Lm Td Tg Mey 
 Al om. the former. 
 
 4. om. " and said " : Td [Tg] Mey Al. 
 
 5. this ointment : Gb" Lm Td Tg Mey 
 
 Al 
 9. And before " verily " : [Lm] Td Tg 
 Mey Al. — om. "this" (the Good 
 News) : [Lm] Td Tg Mey Al. 
 10. WHO [was] one: Td Tg Al.— MIGHT 
 (optat.): Lm Td Tg Al. 
 
 14. pref. "my" to "guest-chamber": 
 
 [Lm] Td Tg [Tg-mg] Mey Al. 
 
 15. and there: Td Tg Mey Al. 
 
 16. om. "his": Td [Tg]. 
 
 19. om. "And": Td AL— om. "and 
 
 another " &c. : Gb° Td Tg [Tg-mg]. 
 
 20. om. "answered and": Gb° Lm Td 
 
 Tg Mey Al. 
 
 21. pref. Because: Td [Tg] AL — om. 
 
 " were it " : [Lm] Td [Tg] AL 
 
 : [Lm] Td [Tg] Al. — 
 (2nd): Gb Lm Td Tg 
 
 Gb° Lm 
 
 22. om. "Jesus ' 
 
 om. "eat' 
 Mey AL 
 
 23. om. "the" before "cup 
 
 Td Tg Mey Al. 
 
 24. om. "new": Gb°° Td Tg Mey Al 
 
 (Td Tg lit., my blood which is of the 
 covenant). 
 27. om. "because of me": Gb°° Td Tg 
 Mey AL— om. "this night" Gb°° 
 [Lm] Td Tg Mey Al. 
 
 29. If even (implying the fulfilment of 
 
 the supposition) : Td Tg Al. — even 
 if (implying some uncertainty): Elz 
 Gb Lm Mey. 
 
 30. add thou (emphatic pron.) after 
 
 " that " : Gb Lm Td Tg Mey AL 
 
 31. continued speaking (lit. talk- 
 
 ing) : in imperf. tense, Lm Td Tg 
 Mey Al. — om. "the more": Gb° 
 Lin Td Tg Mey Al. 
 
 35. AND going forward : Gb Lm Td Mey 
 
 Al ; approaching (advancing) : Gb' 
 Tg. See also Mt. If the latter is 
 retained, Lange thinks it must 
 mean, drawing near to God. 
 
 36. om. " wilt" : all Uncials but D. 
 38. come : Td Al. 
 
 40. om. "again": Gb°° Tg [Tg-mg].— 
 weighed down (verb and pre- 
 fix) : Gb" Lm Td Tg Mey AL 
 
 43. add Iscariot: Lm Td [Tg] Mey AL 
 
 — om. "great": [Lm] Til Tg [Tg- 
 mg] Mey AL — om. "the" before 
 "elders": Td. 
 
 45. om. " Rabbi " (1st) : Gb° Lm Td Tg. 
 
 46. om. " their" : Lm Td Tg Mey Al 
 
 47. A certain one: Elz Gb Td Mey. — 
 
 the sword: all authorities but D 
 curss. 
 
 51. WAS accompanying : Lm Td Tg 
 
 Mey Al. — om " the young men " : 
 Gb bo Lm Td Tg Mey Al. 
 
 52. om. " from them " : Gb° [Lm] Td Tg 
 
 [Tg-mg], 
 53 om. " him " : Td [Tg-mg]. 
 60. "nothing" &c. : one question, by 
 
 Lm Td Al. 
 62. AMID the clouds : all author, but G 
 
 curss vss ; which have vpon. 
 65. took him [in charge] : Lm Td Tg 
 
 Mey Alw^ABCD&c. curss cop 
 
 syr-p. 
 
 68. neither, NOR: Lm Td Tg Mey Al 
 
 (Tg Al put comma after " know " ). 
 
 69. began to say again : 'I'd. 
 
 70. om. "and thy speech" &c. : Gb°° 
 
 Lm Td Tg Mey Al. 
 72. add immediately : Gb-' Lm Td Tg. 
 
 — HOW (or, as) Jesus: Lm Td Tg 
 Al. — The position of " twice ", 
 "thrice" is quite various: Td 
 
VARIOUS READIXtiN. 
 
 325 
 
 Tg-mg, trow twice, thrice deny; 
 Lin Tg Al. twici rrmr. tiirir,- deny; 
 Els til) crow twict , deny thrice. \ erj 
 many other passages are similar to 
 this. 
 
 CHAPTER XV. 
 
 2. bats: Td Tg Al. 
 
 3. om. "hut he answered nothing": 
 
 Els Gb Lm Td Tg Mey Al. 
 
 4. ACCUSE thee of: Lm Td Tg Mey Al. 
 
 7. "in. •• with him " : Lm Td Tg Al. 
 
 8. going ri" (dva6ug for uva6o/]aag) : 
 
 Lm Td Tg (Tg-mg aa 0. V.) Mey Al. 
 
 — om. •• ever " : Td. 
 
 12. AGAIN ANSWERING-: Lm Td Tg Al. 
 
 — om. "whom you call": Lm Tg 
 [Tir-ing]. — om. "will ye that"': 
 [Tg]. 
 
 14. om. •• the more " : Gb Lm Td Tg Mey 
 Al. 
 
 19. His head: all authorities but D itt. 
 ,.i " to drink": Td Tg Mey Al. 
 
 '24. And they CRUCIFY! Td Tg Al. — 
 DISTRIBUTE: GbLmTd rgMeyAl. 
 
 28. om. the ferae: Qb Td [Tg] Mey Al 
 Day ("an old interpolation, but for- 
 eign from Mark'.- usage", Mej ). 
 
 30. lit. having cotne down : Lm Td Tg 
 Mev Al. 
 
 32. Lm Al interpoint so as to read, The 
 Christ 4"c. cannot save him 
 
 34. om. "saying": Td Tg Al— i.kma: 
 l.in Td; lama, TgAl; Klz Gb, lam- 
 ma: al>o lima, lfima. la>ma. 
 
 36. om. "and": Lm Td [Tg] Al. 
 
 30. om. "cried our and": Td [Tg] Al. 
 
 41. om. "also": Lm Td [Tg]. 
 
 42. [dav] n<ar (or, towards) Sabbath: Lm 
 
 Tg. 
 
 43. COMING (having come) : Gb" Lm Td 
 
 Tg Mev Al. 
 
 45. the corpse: Lm Td Tg Mey Al. 
 
 46. om. ••an. l" in-top' "took": Lm 'I'd 
 
 Tg Mey Al. — DEPOSITED (laid 
 down): Els Gb Td Mey Al. 
 
 47. Joses: Lm I'd Tg Al. — laid (perf 
 
 tense) : Gb' Lm Td Tg Mey Al. 
 
 CHAPTER XVI. 
 
 ;j. <>i POP: HI/. Gb Td Al ; away from . 
 
 Lm I 
 4. rolled BACK (or, up): Td Tg Al ; 
 
 away : Els <;h Can. 
 
 8. om. "quickly": Gb Lm Td Tg Mey 
 
 Al. — add, According to Mark: Tg 
 W. 1!. 
 
 9. prom whom : ail MS3. 
 
 12. And after ; bo all authorities. 
 11. pref. And: Lm Tg [Tg-mg]. 
 
 17. om. " new " : Tg [Tg-mg]. 
 
 18. add and in tlt>ir hands, to "take 
 
 up": Tg Tg-mg]. —SHOULD not 
 harm : Lm Td Tg Mey Al. 
 
 19. Lord Jesus: Lm Tg (om. "Jesus" 
 
 [Tg-mg]). 
 
 20. om. ••Amen": Elz Gb Lm Td Tg Al. 
 
 — add According tu Mark: Tg 
 Vt. 9-20 Gb Td Tg Mey Al regard these 
 as written not by Mark, but by a 
 later hand. 
 
 (1.) They are wholly omitted by ^ 1$ k, 
 and by old arm-MSS an I aeth (two DISS). 
 They are also marked by an asterisk in 
 187.138. 
 
 (2.) There were ancient MSS. as appears 
 from L, and Byr-p-mg, which had a very 
 different close from that which the later 
 MSS exhibit. 
 
 (3.) There are brief notes in 1., and 
 some thirty other curss., indicating that 
 Mark's Gospel in the most ancient and 
 accurate M>S closed with v. 8. 
 
 (4 ) They are not recognized in tl 
 tions of Ammonius, ami in the Ganons of 
 Eusebins. The latter testifies tin: the 
 accurate and almost all copies of the Gos- 
 pel ended with v. 8. So also Gregory of 
 Nyssa, Victor of Antioch, Severus of An- 
 tioch, Jerome. 
 
 (.">.) But these verses are recogni/ed aa 
 a part <>f the < lospel by Irenseus and llip- 
 polytus; and Justin Martyr seems to 
 
 quote ver-e 2mh. They are also ill A <" 
 
 I) K K &c. most cures itt vg cop _ 
 
 ru svr-p-text and the other >yrr. aeth 
 &c. 
 
 L U K E. 
 
 CHAPTER I. 
 
 Title. According to Luke, Td; G s- 
 iccordiog to Luke. Lm Tg. 
 5. om. "the" before "kin- ": Td Tg 
 
 [Al]. — II K BAD A WIPE (lit. a 
 wife to him): Gb" Lm TdTg blei 
 
 Al. 
 
 15. om. "the" before "Lord": Gb Td 
 [Tg]. 
 
 20. by God: ElzGbLm; prom God: Td 
 I : Al 
 
 28. om. "the angel " : I '■'■ U. 
 
 — om. " blessed thou among wom- 
 en": Gl.' Td [Tg] ("om." Tg-mg) 
 Meg Al. 
 
326 
 
 VARIOUS READINGS. 
 
 29. 
 
 12. 
 
 14. 
 
 15. 
 
 om. " when she saw " : Gb Td Tg Mey 
 Al.— om. "his": Gb Td Tg Mey 
 Al. 
 
 HAVING CONCEIVED : Lni Td Tg-mg 
 (Tg as C. V.) Al. 
 
 FROM God: Lm-mg Td Tg Mey Al. 
 
 shout : Td Tg (not Tg-mg) Al. 
 
 FOR (or. Unto) GENERATIONS AND 
 
 generations : Td Tg Mey Al ; 
 
 generations of generations, Elz Gb 
 
 Lm. 
 OF: lit. out of; or, from among. 
 him : lit. it, Lm Td &c. 
 Foi: even (or, also): Lm Td Tg Mey 
 
 Al. 
 om. ''which have been": Td Tg Al 
 
 ( Iaii reads, the saints, his prophets 
 
 Of old), 
 om. -our": [Lm] Td Tg [Tg-mg] 
 
 Al. 
 all OUR DAYS : Gb Lm Td Tg (Tg- 
 mg. all the days) Mey Al. 
 And thou too : Td Tg Mey Al. 
 on?- sins : Tg-mg. 
 will visit : Tg-mg w.^BL cop syr- 
 
 sch. 
 
 CHAPTER II. 
 
 om. " wife » : Lm Td Tg Mey Al. 
 
 Lm Td Tg place comma at end of v. 6 ; 
 Al, a colon. 
 
 om. "lo»: Td[Tg]. 
 
 the sign : all MSS but B W 130. (Tg- 
 mg brackets " the " ). — pref . a n d 
 to "lying": [Lm] Tg Al. — om. 
 '•lying": Td. 
 
 PEACE OF good will (lit. peace, 
 among men. of good will; oi, men 
 of irood will) : Lm Td Tg (Tg-mg as 
 C. V ■.) Mey Al w. 8*AB*D it vg go 
 Cyr-jr Ir-lat (The Lord ''sent from 
 heaven to men his own bounty of 
 salvation'*) Or ("The peace which 
 the Lord gives not on earth, is not 
 the peace of good will " ; but in 
 some places he has " peace " in the 
 nominative) Aug and all the rest 
 of the Lat. FF. 
 
 the men, before "the shepherds", 
 expr-i in Gr: Elz Gb [Lm] [Tg] 
 [Al]. 
 
 the manger: all Uncials but II. 
 
 om. " abroad " : Lm Td Tg Al. 
 
 circumcising HIM : Gb Lm Td Tg 
 Mey Al. — pref. ALSO (or, even) to 
 " was called" : Elz Gb Lm Td Tg 
 Al. 
 
 their purification: St Gb Lm Td 
 Tg Mey Al w. j< B &c. &c. Cyr (ex- 
 pressly) Or (expressly) "Their" 
 refers to mother and child, so Winer 
 
 &c. ; but Meyer thinks, to the 
 mother an'/ Joseph. 
 28. om. " his" : [Lm] Td [Tg] (but it is 
 implied in the art.). 
 
 33. HIS FATHER AND MOTHER: Gb 
 
 Td (adds His to "mother") Tg 
 Mey Al. 
 
 37. UP TO (i.e. of full): Lm Td Tg Mey 
 
 Al. — this inst d of herself, or, 
 "she": ElzGb Lm. 
 
 38. to God : Lm Td Tg Al. — of Jeru- 
 
 salem : Gb' Lm Td Tg Al (brackets 
 "in"). 
 
 39. all the things: Elz Gb Lm Tg Al 
 
 40. om. "in spirit": Gb°° Lm Td Tg 
 
 Mey Al. 
 
 42. om. " to Jerusalem " : Gb°° Td [Tg] 
 
 Mey Al. — they GOING up: Lm 
 Td Tg Al. — having gone up: Elz 
 Gb Mey. 
 
 43. his PARENTS(inst d of "Jos. and his 
 
 mother"): Gb' Lm Td Tg Al. But 
 Mey thinks this reading came from 
 the margin of some MS. 
 45. om. "him" (1st): Gb [Lm] Td Tg 
 Mey Al. — IN sea RCH of (or, seek- 
 ing diligently) : Lm Td Tg Al. 
 
 51. om. "these": [Lm] Td [Tg-mg] [Al]. 
 
 52. tr. "wisdom", "stature": Tg (not 
 
 Tg-mg). 
 
 CHAPTER III. 
 
 2. high priest Annas: Gb Lm Td 
 
 Tg Mey Al (plur. in no Uncial). 
 3- every country (om. art.): Lm Tg Al. 
 
 4. om.*" saying": Gb°° Lm Td Tg Mey 
 
 Al. — "in the Desert" Tg connects 
 with prepare, as he also does else- 
 where. 
 
 5. into straight : Lm Td Tg Al. 
 9. om. "good": [Lm]. 
 
 10. should we do: Gb' Lm Td Tg Mey 
 
 Al. 
 
 11. said: LmTdTgAl. 
 
 12. should : Lm Td Tg Mey Al. 
 
 14. SHOULD: Td Tg-mg Mey Al. — NO 
 ONE inst d of "neither any": Td 
 Tg w. £< H syr-cu syr-sch cop. 
 
 16. add to repentance after "water": 
 
 Lm. 
 
 17. to clean off (infin.): Lm-mg Td 
 
 Tg-mg ("and": Tg-mg "om.").— 
 TO gather : Td w. N* B e arm, also 
 
 19. om. "Philip": Gb Lm Td Tg Mey 
 Al. 
 
 22. om. "which said": Gb°° Lm Td Tg 
 
 Mey Al. 
 
 23. And Jesus himself commencing 
 
 &c. (lit. Jesus himself was. com- 
 mencing [his ministry], about Sfc): 
 
VARIOUS READINGS. 
 
 327 
 
 Lm-mg Td Tg w. ^ h i, \ l. 88. 
 
 &C. most it Vg Ir <>r Bus 8fcc; And 
 Jesus himself was about titirty years 
 oli/, commencing [his ministry], be- 
 ing son $<•.: Biz (Hi I. in Mey Al w. 
 A J» A &o. most corse vsa *'\r. 
 
 • II LPTBR IV. 
 
 1. in the Desert : Lm Td Tg Mey Al. 
 
 2. om. "afterward": Gb 00 Liu Td Tg 
 
 Mey Al. 
 
 4. om. "saying": Td Tg Al. — om. 
 
 "but by (.'very word of God": Td 
 [Tg] Al w. ^ B L cop (one MS) Bah. 
 
 5. om. "the devil": Gb°° Td Tg Mey 
 
 Al. — om. ••into a high moun- 
 tain": [Lm] Td Tg Mey Al. 
 
 G. IT HAS BEEN DELIVERED l'l' : 
 
 most MSS. 
 
 7. add, BEFORE! all MSS. — IT (viz. 
 
 "this power") shall all (fern. 
 
 gen ) : Gb Lm Td Tg Mey Al. 
 
 8. om "Get thee behind me, Satan'": 
 
 Gb [Lin] Td Tg Mey Al. — om. 
 "for": Gb Lm Td Tg Mej Al. — 
 The Lord thy God -halt thou wor- 
 ship i words in this order) : Lm Tg : 
 but Biz Gb Lm-mg Td Al as C V 
 
 9. om. •• him "(2nd): Td [Tg] Al. — om. 
 
 art. in Gr. before "Son": Gb Lm 
 Td Tg Mey Al. 
 11. •• And " ( not a part of the quotation, 
 but implying an ellipsis of "it is 
 written "j : Lm Td Tg Mey Al. 
 
 17. om. u the" before '"place": Td — 
 
 UNROLLING (lit. havimr unrolled) : 
 ElzGb Td Mey Al. : opening, Lm Tg. 
 
 18. om. "to heal the broken-hearted": 
 
 Gb [Lm] Td Tg Mey Al 
 22. Eli Gb Lm have ; 'the" before 
 
 u Son": Td [Tg] Al om. 
 24. "in. "own": Klz Lm Tg Al. 
 _ POR three years: Klz Gb Td Mey 
 
 [Al]. 
 26- ANDinst* of "But": in all MSS. — 
 
 Si ix. ma : Gb> Lm Td Tg Al. 
 29. om. art. in (Jr. before "brow": Gb 
 
 Td Tg Mey AL — so as to east: 
 
 Gb I. m TdTg Mey Al. 
 34 om. "saying": Td [Tg] Al. 
 
 prom him: Gb" Lm Id Tg Mey Al. 
 as. from the syn.: Gb" Td Tg Mej Al. 
 
 41. om "Christ" (1st): Gb Lm Td Tg 
 
 Mr. Al. 
 
 42. WENT IN PURSUIT OF (or BOUght 
 
 t'nr): lib Lei I'd Tg Mey Al. 
 
 . l.i.i Id Tg Mey 
 
 A I. 
 
 44. Judaea in-t' 1 of "Galilee": I- 
 Al. w. v< L U K 1. &x. 
 
 CHAPTER V. 
 
 1. and bearing: Lm-mg Td Tg (Tg-mg 
 
 a- C. V.) Al —HE HI.MSKI.F : all 
 MSS add <(//'/. or nisi) : which may- 
 be Hebraistic merely, and not to be 
 
 expressed in English. So in sev- 
 eral other places. It is sometimes 
 expressed in this Translation. 
 
 2. small boats: Lm-mg Td I'g-mgAl. 
 
 — HAD WASHED (aor): Klz Gb Td 
 
 Mey; were washing (imperf.), Lm 
 TgAl. 
 
 5. om. "the" before "night": Lm Td 
 
 Tg Al. — NETS : Lm-mg Td Tg (not 
 Tg-mg). — om. "unto him": I'd. 
 
 6. NETS : Lm-mg Td Tg (not Tg-mg) Al. 
 
 — The word here translated "Mas- 
 ter" is used only by Luke. It is 
 also found in viii. 24, 45 ; ix 88. !'■' j 
 xvii. 13. And it is different from 
 the word commonly so translated. 
 It means lit. one standing over, a 
 sort of bead man, overseer, superin- 
 tendent, director The exact equiv- 
 alent in the German is vorsteher. 
 
 7. om. " which were" : [Lin] Td Tj: Al. 
 15. T1IK fame: all MSS — om. "by 
 
 him ": Gb Lm Td Tg Mej Al (who 
 in his ed. of 1863 ha- removed the 
 brackets which C. C. S. in Lange 
 ascribes to him). 
 
 17. *'<»R him to hk.u: Td Tg-mg Mey 
 Al. 
 
 20. om. "unto him": Gb Lin Td Tg Al. 
 
 — HAVE I'.KKN FORGIVEN: Elz 
 (ib Lm Td TgAl. So also v. 23. 
 
 22. om. "answering": Lm [Tg]. 
 
 30. tr. "their scribes", the "Phari- 
 sees " : I. in Td Tg I brackets " their ") 
 Mey Al. — THIS publicans: Gb° Lm 
 Td Tg Mey Al. — om. "and sin- 
 ner- " : Al. 
 
 33. om. " Whv": Td [Tg] Mey Al. 
 
 34. .iKsrs -aid: Td Tg Al. 
 
 35. no art before "days". — ani> (ox 
 
 ' '■. ,/. or yeo ; or tin- sentence may- 
 be elliptical, days will conn — <//;</ 
 when 8fcc): ElxGb[Lm]Td Tg Mej 
 Al. — om, "and" before "then": 
 Elz Gb I'd Tg Al. 
 30. FROM a new : [bin] Td Tg Al. — II A V- 
 l NG TORN oil' A PI i < i: &C. : Td 
 
 Tg Al. — an old garment: bo all 
 MSS. — HE (or it) Will. BOTH 
 TEAB &c. : I. in Td Tg (Tg-mg also 
 Lm-mg tears) Mey Al —will not 
 match : Lm Td Tg Al (Tg-mg Lm- 
 mg as C. V | i in: ; PI KCE] 
 winch is prom the new : Gb/' 
 Mey. —add "piece", ElzGb Lm 
 TdTg a:. 
 
328 
 
 VARIOUS READINGS. 
 
 38. om. "and both are preserved ": Gb° I 
 
 Td [Tg] Mey Al. 
 
 39. om. " straightway " : Td Tg [Tg- 
 
 mg] Mey Al. — serviceable (or, 
 wholesome ; positive inst d of com- 
 parative) : Td Tg (Tg-mg as C. V. ) Al. 
 
 CHAPTER VI. 
 
 1. om. second-first: [Lin] Tg [Tg- 
 
 mg] Mey [Al] w £ B L 1. 33. &c. 
 itt cop syr-sch syr-p-mg syr-jr 
 aeth. — om. " the " before " grain- 
 fields " : Lm Td Tg Al. — plucked 
 and ate the heads: Lm Tg. 
 
 2. om. "unto them": Gb° [Lm] Td Tg 
 
 Mey AL— om. "to do": Lm Tg 
 Mey Al. 
 
 3. om. "which were": Lm Tg [Tg-mg]. 
 
 4. om. " How": [Tg].— om. "also" af- 
 
 ter "gave": Lm Tg Al. 
 
 5. om. "That": [Tg]. It is used often 
 
 as a mere sign of quotation. 
 The Cambridge MS (D) puts v. 5 after 
 v. 10, and in place of v. 5 reads, — On the 
 same day he beheld a certain man work- 
 ing on the Sabbath, and said to him, Man, 
 if thou knowest what thou art doing, 
 happy art thou ; but, if thou knowest not, 
 accursed, and a transgressor of the Law. 
 
 6. om. " also " : Lm Td Tg [Al]. 
 
 7. om. "him" (1st): Gb Lm Td Tg Mey 
 
 Al. — CURES : Lm Td Tg Mey Al. 
 
 — find to accuse: Td Tg (not 
 Tg-mg) Mey Al. 
 
 9. And instd f "Then": Lm Td Tg. 
 
 — I ASK: Td Tg Mey Al. — om. 
 " one thing " : Lm Td Tg Mey Al. 
 
 — Sabbath (sing.): Lm Td Tg 
 Mey Al. 
 
 10. to him: Gb Lm Td Tg Mey AL — 
 
 om. "so": Gb Td Tg Al.— om. 
 
 'whole": Gb Lm Td Tg Mey Al. 
 
 — om. "as the other" : Gb°° [Lm] 
 Td [Tg] Mey Al. 
 
 12. the mountain : all MSS. — " in 
 prayer to God " : lit. in the prayer 
 of God (genitive of remote relation). 
 
 14. and before " James, Philip, Matthew, 
 Judas": Lm Td Tg Mev Al; AND 
 before " James " (2nd) : Td Mey. 
 
 16. om. "also": Lm Td [Tg] Mey Al. — 
 WHO BECAME A BETRAYER: SO 
 all MSS. 
 
 18. om. "and they "(2nd): Lm Td Tg 
 Mey AL — troubled WITH (lit. 
 from): Gb Lm Td Tg Al. 
 
 23. in the same way: lit. according 
 
 to the same [things], Gb" Lm Td 
 Tg Mey Al. So in v. 26. 
 
 24. in full : see Mt vi 2. 
 
 25. om. "unto you" (2nd): Gb° Td Tg 
 
 Mey Al. — noav after "full": Td 
 [Tg] Al. 
 26. om. " unto you " : Gb Lm Td TgMey 
 Al. 
 
 28. om. " and " before " pray " : Gb Lm 
 
 Td Tg Mey Al. 
 
 29. " And " : most MSS om. ; vg has it. 
 
 30. to every one asking ([Lm] Tg [Tg-mg] 
 
 om. " that""). 
 
 31. om. "also": [Lm] [Tg-mg]. — om. 
 
 the emphatic pron. "ye": [Lm] 
 [Tg]. 
 
 32. And instd of "For": all MSS. 
 
 33. add For: Td [Tg-mg] AL — om. 
 
 "for" before '•sinners'': Td. — 
 The sinners (perhaps describing 
 sinners as a class) : most MSS. 
 
 34. om. "for": Td [Tg] Al. 
 
 35. excluding from hope (or, discour- 
 
 aging) no one : Td w. J$ J? JJ* W" 
 syrr and syr-jr. Td however sa> s 
 that fiT]deva, neut. pi., according to 
 Stephen's Thesaurus, is not uuheard 
 of. This would sustain the C. V. 
 
 36. om. "therefore": Gb°° Lm Td Tg 
 
 Mey AL — om. "also": [Lm] Td 
 [Tg]. 
 
 37. And judge not: Elz Gb Lm (Lm-mg 
 
 as C. V ) Td Tg AL — pref. and to 
 " condemn " : Td [Tg-mg] Al. 
 
 38. om. "and" before "shaken" and 
 
 " running " : Lm Td Tg Al. — with 
 what measure : Lm (Lm-mg as C. 
 V.)TdTg. 
 
 39. And he also: Lm Td Tg Mey AL — 
 
 A blind man (sing.): so all MSS. 
 — A ditch: all MSS. 
 
 40. A disciple: all MSS — om. "his" 
 
 (first) : Gb° Lm Td Tg Al. 
 
 42. om. " Either " : Td [Tg] Al. — " how " 
 
 is omitted by no authority. But 
 C. C. S. in Lange quotes Tg as 
 bracketing " how ". The " either " 
 is bracketed. 
 
 43. add "again" (in last clause): [Lm] 
 
 Td [Tg] Mey Al. 
 45. the good man: so all MSS. — om 
 "his" (1st): [Tg-mg]. — and the 
 evil: so all MSS. — "man": om. 
 Gb°° Lm Td Tg Mey AL — om. 
 " treasure of his heart " : Gb°° 
 [Lm] Td Tg Mey Al. 
 
 48. A foundation ; the rock ; a flood : so 
 
 all MSS. — well built (om. " up- 
 on a rock ") : Td Tg Mey Al 
 
 49. tumbled (or, fell together) : Gb' Td 
 
 Tg Mey Al. 
 
 CHAPTER VII. 
 
 1. om. "Now 
 3. om. "the" 
 
 ' : Lm Td Tg Mey Al. 
 before "elders": all MSS. 
 
VARIOUS READIM.s 
 
 :\-l\) 
 
 5. tiik synagogue : all MSS 
 
 6. 0111. "tn him"' after " friends ", also 
 
 after " sa\ ing " : Til w. i< B. 
 
 7. let be healed : Td Tg (not Tg-mg) Al. 
 
 10. cm . "that had been sick": Lui Td 
 
 Tg [Tg-mg], 
 
 11. om. ••many of: Gb° [Lm] Tg [Tg- 
 
 mg] [All. 
 
 12. this: Elz &c. — no art. before 
 
 "only ". 
 Ii3. HAD (or, was) risen: Lm Td Tg He; 
 
 AL 
 17. om. "throughout" (2nd): [Lm] Td 
 
 [TgJAl. 
 II). some two (i.e., two or three): Elz 
 
 Gb Lm Td Tg Al. — Master 
 
 (instd of u Jesus"): Lm-mg Td Tg 
 
 Al 
 
 21. om. "And"": Lm Td Tg [Tg-mg] Al. 
 
 — THAT veky hour : Lm-mg Td 
 Tg Al : the very hour (or, the hour 
 Itself] Elz Gb Lm. 
 
 22. And: so all MSS — om. "Jesus'*: 
 
 Gb 00 [Lm] Td Tg Al . — om. "how 
 that" (tiiat): Lm [Tg]. 
 24,25,26. iiavk vi»r GONE out: Elz 
 Td Mev Al : in the aor., Gb" Lm Tg. 
 
 28. om. "For": Td Tg Al. — om. 
 
 "prophet": Gb° Lm [Al] [Tg].— 
 om. "the Baptist": Gb 3 Td Tg 
 Mey Al. 
 
 29, 30. Lm puts these two in a parenthe- 
 
 sis, as though the remark of the 
 Evangelist, and not the continua- 
 tion of the address of .Jesus. 
 
 31. om. "And the Lord sail": Gb Lm 
 
 Td Tg Mev Al. 
 
 32. om. " and " before " saying " : Td Tg 
 
 Al. 
 
 .33. not (inst* of "neither"): Td. 
 
 35. ANDinst d of "But" : in all MSS. — 
 from all her works: Ambrose testi- 
 fies that many MSS so read. — om. 
 "all": Ob [Tg-mg]. 
 
 37. "which was (put before "in the 
 citv " : Lm ( Lm-mg not) Td Tg Mev 
 Al. 
 
 42. om. "And": Gb° [Lm] Td Tg Mev 
 AL — om. " Tell " : Gb° Lm Td Tg. 
 
 — om. " me " : Klz &c. 
 
 44 om. "of head": Gb Lm Td Tg Mey Al. 
 
 47. 48. HAVE bi.kn forgiven : Elz Gb Lm 
 Td Tg Al. — put a comma after 
 ■• Wherefore" : Lm Td Tg Al. 
 
 60. into peace: so must authorities [in 
 peace, D it (exc gi-) vg &c.) 
 
 OH IlPTBB viii. 
 
 3. to THEM : <'b' Td Tg Mev Al. 
 
 G. fell down : Td Tg Al. 
 
 8. into the good: Gb Lm Td Tg Mey AL 
 
 9. om. "saying": Gb° Lm Td Tg [Al]. 
 12. m: Mir (sing.): in all MSS 
 17. should not be known : LmTdTgAL 
 
 19. add HI8 to " mother " : Td w fcD. 
 
 20. om. "[bj certain] which said*": Lm 
 
 TdTg[Al] 
 
 21. om. " it after "do » : Gb Lm Td Tg 
 
 Mey Al. 
 
 24. BEING waked UP: Td Tc w. tf B L 
 
 33. 
 
 25. om. "is" (1st): Gb° Lm Td Tg Mey 
 
 Al. 
 
 26. GeraBBNES : Go' Lm Tg Al w. B C* 
 
 D it vg &c. ; Gtrgesents, Td. 
 
 27. AND Foil A CONSIDERABLE TIME 
 
 he had wo itN r: Td Tg (not Tg- 
 mg).— WHO had (lit having, Td 
 Tg-mg w. x B cop). 
 
 29. BEGAN to command (lit. was com- 
 
 manding): Lm Td Tg Mev AL — 
 DESERTS (plur.): so all "Uncials 
 but D. 
 
 30. om. "saying": Lm w. ^lil &c. 
 
 31. hi besought: Biz Gb Mey Al 
 83 the steep : all MSS 
 
 34. the EVENT: lit what tank place. — 
 om. " went and " : all Uncials many 
 cures and \ ss 
 
 38. om. "also": Gb c Lm Td Tg [Al]. 
 
 37. Gerasenbs: as v 26 (not Gb). — A 
 
 boat: Lm Td Tg Al. 
 
 38. om. "Jesus*' : Gb Q0 [Lm] Td Tg Mey 
 
 40. om. " it came to pass that*' : Gb° Tg 
 
 (not Tg-mg). 
 
 41. and tins [Jairus] was a ruler: Lm 
 
 (not Lm-mg) Tg. 
 43. by any (lit., from, expressing source, 
 
 or agencj ): Lm Td Tg Mev Al. 
 45. om "and savest thou, Who touched 
 
 me" : Gb°* Td [Tg] Mey. 
 
 47. om. "unto him": Gb OD Lm Td Tg 
 
 Al. 
 
 48. om. "he of good comfort": Gb° Lm 
 
 Td Tg M.n Al. 
 
 49. om "to him"": Td [Tg]. — No i.on- 
 
 OER : Lm I'd T^' (not Tg-mg). 
 .71 om. •• saving": Lin Td 'l'g [Tg-mg] 
 
 [Al]. 
 51. add, with him: Lm Td Tg AL— tr. 
 
 " James "" John " : Gb Lm Td Tg 
 
 Al 
 62. /or she: Gb'Lm Tg Al. 
 54. om. " I'ur them all out, and'': Gb° 
 
 Lm Td Tg Mey Al. 
 
 CHAPTER IX. 
 
 1. the twelve: Gb Td rg Mey Al 
 (Tg-mg, apostU i for " disciples "). 
 
 2 om. " the rick": Td [Tg] Mey AL 
 -i.mk: Gb Lm Td Tg Al. — om. 
 "apiece": [Tg] [All. 
 
380 
 
 VARIOUS READINGS. 
 
 5. may not : Ob" Lm Td Tg Mey Al. — 
 om. "very" (lit. even): [Lin] Tg 
 Al. 
 
 7. the events (lit. the things taking 
 
 place) : Elz Gb Lm Td Tg Al. — om. 
 " by him " : Gb°° [Lm] Td Tg Mey 
 Al. 
 
 8. the MSS are divided between some 
 
 and one. 
 9 But : or, And. 
 
 10. om. " desert place belonging to the " : 
 
 Gb° Td Tg Mey Al. 
 
 11. welcoming (or, receiving gladly): 
 
 Lm Td Tg Mey. 
 
 12. the before hamlets (lit. fields): 
 
 Elz Gb Lm [Tg] [Al]. 
 14. Now insfri of "For": Td. — about 
 
 fifties: [Tg]Mey [Al]. 
 23. om. "daily": Gb°° Lm. 
 
 26. om. "words" (ashamed of me and 
 
 mine) : [Tg-mg] w. D syr-cu Or. 
 
 27. IN this place (avrov) : Ob' Td Tg 
 
 Mey Al. — should not : Gb Lm 
 Td Tg Mey Al. 
 
 28. the mountain: all MSS. 
 
 29. add And it came to pass : almost 
 
 all MSS. 
 
 34. when those (viz. Moses and Elijah): 
 
 Elz Gb Lm Tg-mg w. A D E &c. ; 
 avhen they (i e. the disciples ; but 
 Mey refers "they" to Moses and 
 Elijah): Td Tg Mey Al (Mey refers 
 they in Mt to the disciples). 
 
 35. chosen Son: Gb' Lm-mg Td Tg 
 
 Mey Al. 
 
 38. LOOK : a form of word is here adopted 
 byGb Td Tg Mey Al (eniB'Asipai), 
 which Lange, Meyer Al regard as 
 the aorist infinitive active, but Gb 
 Td Tg point as though they con- 
 sidered it the imperative aorist mid- 
 dle. It may be either. Elz and 
 Lm adopt sirifiheipov , the aorist 
 imperative active. In xv. 6, 9, the 
 act. and mid. are interchanged by 
 Lm w. many MSS. 
 
 43. om. "Jesus" : Gb° Td Tg Al. 
 
 47. KNOWING : Td Tg-mg. 
 
 48. IS great: Gb" Lm (not Lm-mg) Td 
 
 Tg (not Tg-mg) Mey Al. 
 50. against you, for YOU : Gb Lm Td Tg 
 Mey Al 
 
 54. om " even as Elias did >' : ny,o ipd fg 
 
 [Tg-mg] [Al].— om. "his": [Tg]. 
 
 55. om. "and said. Ye know not what 
 
 manuer of spirit ye are of" : Gb°° 
 Lm Td Tg Al w. {* A B C E &c. 33. 
 &c. itt fu cop a3th Bas Cyr Jer. 
 But insert it, D F w K M U A curss 
 itt vg all the syrr &c. 
 
 56. om. " For the Sou of man is not come 
 
 to destroy men's lives, but to save " : 
 Gb Lm Td Tg Mey Al w. the MSS 
 above quoted. 
 57. om. "it came to pass that": Gb°° 
 Td Tg Mey AL — om. "Lord": 
 Gb°° Lm Td Tg [Al]. 
 
 59. om. "Lord": Td [Tg-mg]. 
 
 60. om. "Jesus " : Gb°° [Lm] Td Tg Al. 
 62. om. "unto him": [Tg-mg] Al. — 
 
 om. "his" : [Tg]. 
 
 CHAPTER X. 
 
 1. add two to " seventy " : [Lm] ; so also 
 
 v. 17. — om. "also": Lm [Tg] [Al]. 
 
 2. And he : Gb' Lm Td Tg Al. 
 4. om. " and " : Td. 
 
 6. A son: St Gb Lm Td Tg Mey Al. 
 11. add, ON OUR pelt : Lm Td Tg Mey 
 
 Al. — om. " unto you " : Gb Lm Td 
 
 Tg Mey Al. 
 om. "But" : Gb [Lm] Tg Mey Al. 
 Shalt THOU exalt thyself (or, BE 
 
 EXALTED) &c. : Lm Td Tg Al. 
 I have given : Lm-mg Td Tg Mey Al. 
 om. "rather": Gb Lm Td Tg Mey 
 
 Al. — have been (i.e. and still 
 
 are) inscribed : Td Tg Al. 
 om. "Jesus": Lm Td Tg Al. — in 
 
 the Holy Spirit : Lm Td Tg Al. 
 add, And turning himself to 
 
 THE DISCIPLES HE SAID : St Lm 
 Td Mey [Al] w. A C* E &c. most 
 curss itt go cop syr-sch syr-p &c. 
 
 out of, with : Lm Td Tg w. & B 
 D L 1. itt a5th. 
 
 om " when he was " : Tg. 
 
 om. "him" after "saw": [Lm] Td 
 [Tg] Mey Al. 
 
 om. " when he departed" : Gb°° Lm 
 
 Td Tg [Al]. — om. "unto him : 
 
 [Lm] Td Tg [Al]. 
 om. " now " : [Lm] Td [Tg] Mey Al. 
 And instd of " Then " : Gb Lm Td 
 
 TgAL — om. "And": Gb°. 
 om. " it came to pass that " : Tg (not 
 
 Tg-mg). —om. "her": [Tg] 
 
 FEET OF THE MASTER : Lm (not 
 
 Lm-mg) Td Tg (not Tg-mg) Al w. 
 S B 0* D L it (exc b) vg syr-cu &c. 
 
 But the Master: Td Lm-mg Tg- 
 mg. 
 
 but there is need of few things, or of 
 one: ^ B C** L 1. 33. cop syr-p- 
 mg aath arm Or Bas Jer Aug (Meyer 
 thinks this reading arose from the 
 explanation of "oue" as one dish). 
 — For Mary : Td Tg-mg. 
 
 CHAPTER XI. 
 
 om "Our, which art in heaven": 
 Gb id Tg Mey Al w. ^ B L (adds, 
 
VARIOUS READINGS. 
 
 331 
 
 i 
 11. 
 
 12 
 
 i:; 
 
 14 
 
 21. 
 
 _. 
 
 24. 
 
 31, 
 
 33. 
 34. 
 
 37. 
 
 Our) 1. and five other curse vg (exc. 
 harl* and one <>r two more) arm 
 (adds. Our) ">r (expresslj i Tert and 
 Khol. of MSS. —"in. "Thy will be 
 done as in heaven bo in earth "' : 
 the editors above (Lm brackets 
 "as" fee. w B I. 1 fee. iti 
 (exc four MSSJsyr-cu arm Or 
 pressly) Tert Aug (expressly). — 
 Greg. Nyes. instead of "Thy King- 
 dom come " reads, T il Spirit 
 cofiie upon us and purify us : which is 
 ertainQ as Tertullian. 
 om. ■"hut deliver us from evil " : Gb 
 Td Tg Al w. J<* H 1- 1. and eight 
 "tiler COTES Vg :inn Or (expressly) 
 
 Cj r Tert Aug 
 
 it is opt Dag w. H D. 
 
 in all authorities. — 
 •• If" : in ¥r\ but in do Uncial. — 
 or ALSO: Gb Lm Td Tg Mey Al. 
 
 — om. "bread ... or if": [Tg-mg] 
 \s. U itt Bah Or. 
 
 om. "if": TdTg[Al.] 
 
 Fa i hi::: n>M [or, out of) heavkn : 
 so all Uncials and CnrsiveB. — pref. 
 tiik. and insert who is: Kb Gb 
 Td Tg Al (Lm adds, your). — om. 
 WHO IS: St L X 33. itt vg syr-cu 
 Bah cop. Some critics consider the 
 Clause an abridged one for shall the 
 Fatiifr in heaven give from heaven. 
 The MSS, omitting " who is ". con- 
 vey I -'from heaven. 
 
 om. "and it was": [Tg] (••om." 
 Tg-mg] — cast inst d of "gone": 
 Tg-mg 
 
 He understands, house falls upon 
 ishe I against I house. 
 
 om. U I" (emphatic): [Tg] Al. 
 
 the strong: bo all Uncials but {fc*. 
 
 Ob; a stronger, 
 Lm T I Tg Mey Al. 
 
 Tin; man: all MSS. — pref. then to 
 •• saith" : | Lm] [Tg-mg] w. x B L X 
 .33. itt &c. Or. 
 
 add •• empty " : [Tg-mg] w. B C &c. 
 
 om. "it " : '<ih Lm Td Tg Mey Al. 
 
 This GENERATION : I. m Td Tg Mey 
 Al. — om. '• the prophet " : Gb Lm 
 Td Tg Mey Al. 
 
 32. MORE THAN (neut.) : <o.lll MSS. 
 
 — Men "t" Nineveh: authoritii 
 divided between this and men, ZVm- 
 evii 
 
 THE measure, tiik lamp-stand: in 
 
 MSS 
 thy eve: Gb"Lm Td Tg Mey Al — 
 Om. M therefore" : Gb Lm I I Tg 
 Al. 
 om. "certain " : Td Tg Al. — ask- ; 
 Lm T I Tg Al. 
 
 40. tr. "without", "within": Tg-mg. 
 42. o.MIT: l.m Td Tg Me\ Al 
 
 44. om. "scribes and Pharisees, hvpo- 
 
 crites": Gb [Lm] Td Tg Mey 
 Al. —"in. •• that »: Gb 00 [Tg-mg] 
 
 Me;. 
 
 45. ABB ViT WITNESSES: Td Tg Mey 
 
 Al. — om. " their Bepulchn 
 
 Lm] Td Tg [Tg-mg] Mey Al. 
 
 51. om. •• the " before " t il 1 " : Gb l.m 
 
 Td Tg Mey Al.— HOUSE : w. most 
 authorities ("temple". D). 
 
 53. ON HIS HAVING C031E OUT PBOH 
 
 THENCE, insf 1 of "as he said there 
 things unto them " : Td Tg (not Tg- 
 mg) Mey Al. 
 54. om. "and": Gb Lm Td Tg M 
 
 — om. "seeking": Gb oc I'd [Tg] 
 Mey Al. — "in. "that they might 
 accuse him": Gb 00 Td [Tg] Mey 
 Al. 
 
 CHAPTER XII. 
 
 1. first: St. Olshausen, De Wette, 
 
 unite this with the following clause 
 (Fir>t beware). 
 
 2. Now: in all Uncials but D. 
 
 I 7. om. " therefore " : [Lm] Td Tg Mey Al. 
 
 ' 8. shall confess (1st): Tg-mg. 
 
 ! 11. om. OB what (1st): [Tg] ("om." 
 
 Tg-mg) [Al]. 
 I 15. all covetousness : Gb" Lm Td Tg 
 
 Mey Al. 
 18. products: wheats Tg (not Tg-mg). 
 
 22. om. "your" before " life " (THE life): 
 
 i,l. ' l.m Td Tg Mey Al. 
 
 23. pref. For: Gb' [Lm] Tgw.^BDL 
 
 &e. curss \ ss 
 
 24. BOW net : St Gb Lm Tg. 
 
 25. om. "one": Td [Tg]("om. r Tg-mg) 
 
 Al. 
 
 ■r EVEN &C : Td Tg Mey Al. 
 27. How THEY ETBITHEB S1MN Nop. 
 
 WEAVE: Td Mey Al w. 1) a syr-cu 
 
 . Melon in Tert I. The reading 
 
 - not tluctuate in Mt. — om. 
 
 " th- . [Tg-mg]. 
 
 29. And inst-i of "or": Td Tg. 
 31. hi- kingdom : Gb" Lm id Tg Mey 
 
 Al. — om. "all": Gb°° [Lm] Td 
 
 Tg Hey Al. 
 36 BHOUU) return: Lm Td Tg Mey Al 
 88. AM) IF I.N THE BBOOND, AND IK 
 
 &c.: Td Tg Tg-mg, and if he 
 
 [cow] iii ' | VI. — 
 
 am> in>t J of "or": all MS3 hut 
 aah. — "in. •• Bervai l.m 
 
 (in small ed.) Td Tg] Mej [Al]. 
 
 '■)'.<. "in "have watched and ": Td (Tg- 
 mg]. 
 
 40. om. " therefore " : Lm Td Tg Mi y AL 
 
332 
 
 VARIOUS READINGS. 
 
 41. om. " unto him " : Lm Mey Tg [Al]. 
 
 42. om. "and"' before "wise ,: : Lm Td 
 
 Tg Mey Al. — THE portion : Elz Gb 
 Lm Td [Tg-mg]. 
 
 47. OR do: Td L Tg-mg], 
 
 48. Akd instd of " For " : in all MSS. 
 
 53. be divided: Lm Td Tg Mey Al 
 
 connect with " three " in v. 52, and 
 use the plural. — No art. before 
 '•father" "son" "mother" (1st) 
 "daughter": so all MSS. — the 
 mother (2nd): Lm Tg Mey Al. — 
 om. art. before mother-in-law (1st) : 
 all MSS.— om. "her" (1st): Td 
 w. X* A* vss Eus. — om. "her" 
 (2nd): Td Tg Al. 
 
 54. becloud: Elz Gb Mey [Al]. — in the 
 
 west : Tg-mg. 
 
 55. A south wind : all MSS. 
 
 56. tr. " sky ", " earth " : Elz Gb Lm Td 
 
 Tg Al. — how know you not to dis- 
 cern: Tg (Tg-mg as C. V.). 
 58. For when: all MSS. — shall de- 
 liver, cast : Lm Td Tg Mey Al. 
 
 CHAPTER XIII. 
 
 2. om. "Jesus" : [Lm] Td Tg [Tg-mg] 
 Al. — these "things": Td Tg 
 (Tg-mg such). 
 
 4. THEY ON THEIR part: Lm Td Tg 
 
 Mey Al. — the men : Lm Td Tg Al 
 
 5. EVES SO (lit. in the same manner): 
 
 Td Tg (Tg-mg, likeivise) Al. 
 
 7. from [the time] that : Td Tg Mey Al. 
 
 9. FOR the future ("after that"): 
 
 Td Tg (Tg-mg as C. V.) Al connect 
 
 this with " bear fruit", and do not 
 
 regard the first clause of v. 9th as 
 
 an aposiopesis. 
 
 11. om. " there was » : Lm Td Tg Mey Al. 
 
 15. Hypocrites : Gb" Lm Td Tg Mey Al. 
 
 18. therefore : Td Tg (Tg-mg as C. V.) 
 
 Mey Al. 
 
 19. om. "great" : Gb° [Lm] Td [Tg] [Al]. 
 
 24. DOOR : Gb Lm Td Tg Mey Al. 
 
 25. om. "Lord" (2nd): [Lm] Td Tg Mey 
 
 Al. — put a period at the close of 
 this verse : Gb Lm Td Tg De-W'ette. 
 — also (or, even): thus must 
 " and" be translated, with the peri- 
 od at the close of the verse. Lm and 
 Tg have no period at the close of 
 v. 24, but connect the two verses 
 together. 
 
 27. And instd of " But " : in all MSS. — 
 
 om. "you" (2nd): Lm Tg Al.— 
 om. art. before " workers " : Gb° 
 Td Al Tg. With the art. it would 
 read, depart from me all, [ye] work- 
 ers of iniquity. 
 
 28. should see : Lm Tg-mg Al. 
 
 29. om. " from " (2nd) : [Lm] Td [Tg] [Al]. 
 
 31. HOUR instd of " day " : Gb' id Tg- 
 
 mg Mey Al. — some (or, certain) 
 Pharisees : so most MSS (exc D 
 it vg). 
 
 32. complete (i.e. finish off, finish do- 
 
 ing) : Lm Td Tg Mey Al. 
 
 34. her, inst d of "thee": Td gives no 
 
 authority for " thee". 
 
 35. om. "desolate": Gb Lm Td Tg Mey 
 
 Al. — om. "and": Td. — om. "ver- 
 ily " : GJb Lm Td Tg Al. — insert 
 that: Td. — om. "shall come 
 when": [Tg] [Al] w. ;* B L M R 
 X 1. &c. — SAY (or should say, 
 subj.). 
 
 CHAPTER XIV. 
 
 3. add, OR not : [Lm] Td Tg Mey Al. 
 
 5. om. answering : Gb°° Lm tg Mey 
 
 [Al] (no MS has "answered them, 
 saying' 7 ). — A SON instead of "an 
 ass " : Gb' Lm Td Tg Mey Al w. tf A 
 B E &c. 130 curss vss (syr-cu reads 
 a son, or an ox, or an ass) Cjt &c. 
 The reading in D is sheep. The 
 readiug "ass", is in K L X curss 
 itt vg cop &c. 
 
 6. om. "him": Td Tg Al. 
 9. AND then : in all MSS. 
 
 10. shall say: Td Tg (not Tg-mg). — 
 of all &c. : Lm Td Tg Al. 
 
 14. BUT inst d of "for" (2nd): Td w. & 
 1. &c. it &c. Cyp Aug. 
 
 17. om. "all" : [Lm]' Td [Tg] [Al]. 
 
 21. om. "that": Gb°° Lm Td Tg Mey 
 
 Al. — tr. " halt ", " blind " : Lm Td 
 Tg Mey Al. 
 
 22. what &c. : Td Tg (not Tg-mg) Al. 
 
 26. and, further: Elz Gb Td Tg Mey 
 
 Al. 
 
 27. om. "And": Td. — his own cross: 
 
 Lm Td Tg-mg Al. 
 
 28. Elz Lm have the plur. art., which 
 
 would here be equivalent to " suffi- 
 cient " ; but Gb Td Tg Mey Al omit. 
 
 31. will deliberate : Td w. J< B it. 
 
 32. asks: in all MSS. 
 
 34. add therefore : Td [Tg] Mey Al. 
 
 — add also (or, even) : Lm Td Tg 
 Mey AL 
 
 35. Td omits " to hear" ; but he adduces 
 
 no authority, and the word is in his 
 other editions. The omission is 
 doubtless an error. 
 
 CHAPTER XV. 
 
 2. And both : Lm Td Tg Mey Al. 
 
 4. and losing (lit. having lost): Elz 
 
 Gb Lm Td Tg-mg Al. 
 
VARIOUS READINGS. 
 
 333 
 
 6. THE Mends and thk neighbors: all 
 
 MSS 
 
 9. THK FRIENDS AND NEIGHBORS 
 
 (each fern.): l-i" Td Tg Al. 
 15. T< I ONE or THE CITIZENS : all MSS. 
 
 17. add here: Gb/' Lm Td Tg [Tg-mg 
 
 Mej Al. 
 19. om. ••An. I ": til. Lm Td Tg Mey Al. 
 21. oui "and" before "am": Lm Td 
 
 Tg Mej Al. 
 '2:2. pref. quiei y to "bring t'..rth": Lm 
 
 [Tg M( U].— a robe, Tin; 
 
 BEST (lit. #«*): Liu Td Tg Mev 
 
 Al (Gb ..in. •■ the"). 
 23. om "hither": this word is in no 
 
 Greek Uncial. 
 
 M) his father: Lm Td Tg Al. 
 89. add kit (expH in Gr.) to "father**: 
 
 Lm Ti Mev Al. 
 80. th, harlots : Lm Tg Al. 
 32. om. "again": Td Tg Mey Al. — om. 
 
 •• :m. I " before " was lost " : Gb 
 
 Td.- "in. ■• was" (3rd): Gb - Lm 
 
 Td Tg Mey Al. 
 
 CHAPTER XVI. 
 
 1. the disciples : Td Tg Al. 
 
 2. thk account : all MSS. 
 
 4. It just < ami: ro my mind (lit. / 
 
 kii'ic. aorist tense, expressing past 
 momentary action): bo all MSS. — 
 their own: Td Tg (Tg-mg, their) 
 Al. 
 
 5. his own : Lm Td Tg (Tg-mg, his) Al. 
 
 7. om. "And" (3rd): Lm Td Tg Mev 
 
 Al. 
 9. IT tail: Lm Td Tg Mey Al. 
 14 om. "also": Td Tg [Al]. 
 
 18. ami iik WHO: Gb' Lm Td Tg Mev 
 
 Al. 
 
 19. pref. Moreover: Lm Td [Tg-mg] 
 
 Tg Al. 
 
 20. om. "there was"", "which": [Lm] 
 
 Td Tg \ 
 
 21. om. "the crumbs'": [Lm] Td [Tg] 
 
 Hey Al. 
 
 25- om. "thou" (emphatic, exi>r J in 
 dr.): <ih Td Tg Mej Al -all 
 here: Gb' I. in Td Tg Mey Al. 
 
 29. But (or, And) Abraham : Lm Td Tg 
 Al.— om. "unto him": Td [Tg] 
 [Al]. Td says in a note, that he 
 has edited it without "to him"; 
 but the pronoun still stands in his 
 text. 
 
 CHAPTER XVII. 
 
 1. HIS disciples: Lm Td Tg Al. 
 
 2. klxl-btohb: Els Ob have ass-miU- 
 
 itunt, i.e. one of the la 
 
 11. 
 
 om. " he " 
 
 17. 
 
 om. " hut 
 
 21. 
 
 om. 1 
 
 
 mg] Al. 
 
 23. 
 
 tr. " here 
 
 
 — om. ' 
 
 21 
 
 Om. '" th: 
 
 Gb'&o. have siinj.lv mill-sti ;/., i.e. 
 thr common house mill Krone 
 
 3. om. "against thee": Gb l. in Td 
 
 Tg Mey Al. 
 
 4. "in. --in a .l.i . " (2nd): Lm Td Tg 
 
 M.n Al 
 
 6. have: TdTj: Hey Al. 
 
 7. "by and by" (IMMEDIATELY): 
 
 connect with "Go": Lm Td Tg 
 
 Al. 
 9. Tin: servant : (it/ Lm Td Tg Me] \ 
 
 — om. " him " : <;i> Lin Td Tg Mey 
 Al. — om. '• I trow not": [Lin J 'I'd 
 Tg [Tg-mg] Al. 
 
 bef. -went": Td Y,9 [Tg]. 
 ": Lm Td [Tg]. 
 " before " there": Td [Tg- 
 
 ". ••th.-r.-": TdTg Mev Al. 
 or": Gb Td fcc. 
 t ": Td [Tg] [Al]. — om. 
 "also": (it. [Lm] Td Tg Me; \. 
 
 — om "in his day": Lm Tg-mg]. 
 
 27. week married (i.e. the women, 
 
 according to Al: hut it may be, 
 Wert given m marriage): Lm Td 
 Tg M. \ Al (a e note <.:i Mt xxii. 30). 
 
 28. "Mi. "also": Td Tg Al. 
 
 31. om. art. before "field": Td Tg AL 
 Hut it may be implied by Oi 
 
 33. TO gain: Td Tg AL — shall lose 
 
 (2nd) : Id : should lose : Elz Gb Lm 
 Tg Al. — it lust* of "his life" 
 (2nd): Elz&c. : om "if": [I.m]Td. 
 
 34. om. "the" before "one "(2nd): Gb 
 
 Lm Td Tg Mev Al. 
 
 35. om. " tin'" before "one" : St Gb°° 
 
 [Tg] Mev Al. 
 
 36. om this verse : St Gb Lm Td Tg Mey 
 
 Al. It is probably taken from Mt 
 xxiv. 4n. 41. 
 
 37. there ai.su : [Lm] Td Tg Mey Al. 
 
 CHAPTER XVIII.* 
 
 1. he also: Elz Gb [Tg] Mey [Al].— 
 THEY ii <•. they themselves): Lm 
 11 Tg Mey Al. No MS has 
 "men ". — Hi/. Gb om. " they ". 
 
 7. I> i£8 hi: BEAR LONG (indie 
 
 Lm Td Tg Me] A] tin gh he 
 bear (conj. and particip.): EhtGb. 
 
 9. add. also: (it, [Lm] TdTg Al. 
 10. om. •• the " before " one " : Lm Tg Al 
 
 wiii. in. beyond which r.l- i 
 y.t been published, the text •■( bla 
 "Synopaia Evangelic*", 2nd e«L 
 
 been compan ■!. Mid it- rea 
 iriv.n where they vary from th.- 7th ed 
 
 i ■ stajnent, i hej kted by 
 
 Td-tyn- 
 
334 
 
 VARIOUS READINGS. 
 
 11. standing (having stood) to himself 
 prayed thus: Elz Gb Lm (not Lin- 
 ing) Td-syn Tg-mg Al w. A D a d 
 ({$'- BLbc Cyp as C. V. ; ;$* most 
 it sah omit •' w. himself "). 
 
 13. om. "upon'*: Lm Td Tg [Al] — mc 
 
 THE sinner: all MSS. 
 
 14. indeed than that: Gb Td Tg-mg; 
 
 beyond (or, abort) that: Lm Tg 
 Mey Al. — om. "indeed": Elz. 
 15- WERE bringing : imperf. in all 
 MSB. 
 
 16. CALLING (having called) FOR THEM 
 
 said : Elz Gb Lm Td Tg-mg Al ; 
 cal d for them saying : Td-syn Tg w. 
 i< B L a svr-sch cop. 
 
 20. om. " thy " before " mother " : Gb°° 
 
 Lm Tg Mey Al. 
 
 21. om " my " : Td [Tg] Al. 
 
 22. om. " these things " : Lm Td Tg Al. 
 
 24. om. "that was very sorrowful" 
 
 (him): Td [Tg] Al 
 
 25. camel enter through: Elz Gb Td 
 
 Tg (not Tg-mg) Mey Al. 
 
 26. And who : all MSS. 
 
 28. OUR own: (i.e. our own effects; or, 
 
 home), iustd of "all": Gt/ Lm 
 Td Tg Mey Al. 
 
 29. tr. "parents", "wife": Td Tg-mg 
 
 Al. 
 
 30. SHOULD receive: Elz Gb Lm-mg Td 
 
 Tg (not Tg-mg) Mey Al. 
 
 31. in reference to (dative) : Elz Gb 
 
 Lm Td Tg Al ; "concerning": D 
 it vg &c. Epiph \for: Al. 
 
 36. might mean : (uv) [Lm] [Tg] Al. 
 
 41. om. "Saying": Td [Tg] Mey Al. 
 
 CHAPTER XIX. 
 
 2. lit. in all MSS, and he himself ("he" 
 emphatic) was a chief publican. — 
 and this [Zaccheus] : Elz Gb Td 
 Tg-mg Mey Al. — and he was 
 RICH : Td-syn w. ^ L curss cop 
 go &c. 
 
 5. om. " saw him and " : Td-syn Tg [Tg- 
 mg] [Al]. w, S B L 1. cop arm. 
 
 7. gone in: all MSS. 
 11. '"because" (2nd): not expressed in 
 
 any Uncial, but implied. 
 13. lit. in what [time] I am coming : 
 Ob" Lm Td Tg Mey Al. 
 
 15. lit. who had gained what: Elz 
 
 Gb Lm Td ; what they had gained 
 by traffic: Tg w. 65 B D L 157. e 
 syr-cu cop ; •' what business they 
 had carried on " : Al. 
 
 17. Aery well : Lm Td Tg Mey Al. 
 
 18. put Lord after " pound": Td Tg w. 
 
 a b l. 
 
 19. to this : Elz Gb Lm Td Tg Al. 
 
 20. the next (lit. the. other, comp. Mt X. 
 23) : Lm Td Tg Al w. tf B D L R. 
 
 22. om. tfc And " : Gb°° Td Tg Al. 
 
 23. om. art. before "bank" (implied af- 
 
 ter the prep.) : Gb°° Lm Td Tg Mey 
 Al. — it inst 1 ' of "my own": Elz 
 Gb Lm Td Tg Mey Al. 
 
 26 om. "For": [Lm] Td-syn [Tg] Mey 
 Al w. 5< B L 1 &c. cop arm The- 
 oph. — om. "from him" (2nd): 
 [Lm] Td-syn [Tg-mg] Mey Al. 
 
 27. add "them" (expr d after "slay"): 
 Td Tg [Tg-mg] Al. — these instead 
 of "those": Td Tg (not Tg-mg) 
 Mey Al. — are not willing: Tg-mg. 
 
 29. om. "his": Td [Tg] Al. 
 
 30. and having loosed &c : Td Tg [Tg- 
 
 mg] Al. 
 
 31. om. " unto him " : Gb° [Lm] Td-syn 
 
 Tg [Al] w. k B L R itt cop &c. Or. 
 3i. 'On, rec d by some but not by others, 
 may mean Because, or that, or serve 
 as mark of quoting, "The Lord" 
 &c. 
 
 35. their own : Elz Gb Td (not Td-syn). 
 
 36. their own: Elz Gb Tg. 
 
 38. om. " that coineth " : Td-syn. 
 40. om. "unto them": Td [Tg] Al. — 
 SHALL hold: Lm Td Tg Mey Al. 
 
 — om. "immediately": Td Tg 
 (not Tg-mg) Mey Al w. & B L Or 
 
 42. om. "at least": [Lm] Tg [Tg-mg] 
 
 [ Al]. — om. THY before " day " : 
 Gb° Lm Tg [Al] — om. thy before 
 "peace": [Lm] [Tg] [AIJ. 
 
 43. om. "the": Elz Gb Lm Td Tg Al. 
 
 — WHEN (lit. and, in all MSS). 
 
 45. om. " therein » : Gb°° Td Tg Mey Al. 
 
 — om. "and them that bought": 
 Gb°° Td Tg Mey Al. 
 
 46. And my house: Td Tg (not Tg-mg) 
 
 Mey Al. 
 48. hung on: so lit. — listening 
 (partic): Elz Gb Lm Td Tg Al. 
 
 CHAPTER XX. 
 
 1. om. "those" (the days): Gb° Lm 
 
 Td Tg Mey Al. — om. "chief": 
 Gb° Td Mey Al w. A E G K A &c 
 
 2. om. " saying " : Tg [Tg-mg] Al. 
 
 3. om. " one " (a word) : Gb° Lm Td Tg 
 
 Mey Al. 
 5- om. " then" : Gb° [Lm] Td Tg Mey 
 Al 
 
 6. "all" after "people", in Gr. : Lm- 
 
 mg Td Tg (not Tg-mg) Al. 
 
 7. knew not : in all MSS. 
 
 9. om. "certain": Gb Lm Td Tg Mey 
 
 Al. 
 10. om. art. before "season" (i e. in 
 due or at an appointed time) : Elz 
 
 
VARIOUS READINGS. 
 
 :;:::, 
 
 13. 
 
 11. 
 
 22. 
 28 
 24 
 
 26. 
 27. 
 
 28. 
 80. 
 
 8L 
 
 32 
 88 
 
 34 
 
 :..; 
 37 
 
 W. 
 12 
 
 4i 
 
 Ob l.m Td Tg Al. —shall give: 
 
 Lm Td Tg Mey Al. 
 om. •• when thej Bee " : Gb°° Lm Td- 
 
 Byn Tg [Tg-mg] [Al] w S^DL 
 
 (I curss itt cop svr-i'u. — this: in 
 
 all MSS 
 wi ill >'\ i; \ xiithki: : 'IM 'l\ r Wry 
 
 AL— om. "come": Gb Lm Td 
 
 Tg Mey Al. 
 
 Am. i.,-f' of "So": in all MSS. 
 
 tr. " chief priests ", ''scribes": Lm 
 Td Tg Mey Al. 
 
 Ainl having withdrawn they sent: 
 Tg-mg W. I) itt fee. — A word: Elz 
 lih I. in T.l Tg Al (lint by a word : 
 because in Lk •■ his " almost (romp. 
 xx. 44) invariably follows the noun 
 to which it belongs, hut here it 
 jir,r.,hs. Bleek, followed by C C.S. 
 iu Lauge, adopts the construction 
 his, as in C. V.). — so AS to de- 
 liver: Lm T.l Tg Mey Al. — THE 
 authority : Elz Ob Lm Td Tg Al 
 (who considers the first noun gen- 
 erir, i e. the Roman power, and the 
 second specific, i.e. Pilate's. 
 
 thai we give: ( li us"in theacens,, 
 not dat.): T.l Tg Al. 
 
 om " Why tempt ye me" : Gb°° Td 
 Tg [Tg-mg] Mej Al. 
 
 [Lm] adds, and they showed [one]. 
 And fu said, ■• Whose image" &c. 
 
 A word : a.- in v. 20 ; his word : Tg-mg 
 w. >< I> L cur--. 
 
 CONTENDING (lit. Baying in opposi- 
 tion): Elz Gb Lm Td Mey Al ; say- 
 ing : Tg. 
 
 Tins: THE wife: all authorities. — BE 
 insti ot •■■ lie" (2nd): Lm TdTgAl. 
 
 om. " took her to wife, and he died 
 childless": Gb c Td Tg [Tg-mg] 
 Mey Al. 
 
 SEVEN: Bubject of ••left", so St Td 
 
 om "ofall": Gb Lm Td TgMvyAl. 
 the woman, instf of "she": 'I'd 
 
 Tg-mg Me} Al w. !'• Lsyr-p-mg. 
 om. "answering": Gb c Lm 'I'd Tg 
 
 Al. — nor are married : Td-syn &c. 
 ii wii. 'J7. 
 pn i fob : almost all MSS. 
 om "the" before "God of Isaac", 
 
 and "Go I of Jacob": LmTdTg Al. 
 Bl i or. Now) in-M of •• For " : so 
 
 all MSS 
 Km:, in-r' of" And" : Td Tg (notTg- 
 
 mg) Mey Al. 
 
 insl ' of •• And" : Td-syn Tg-mg. 
 
 lit AND bow i- In' bis Son : all MSS 
 
 Tie- pron " hi- " (comp. v. 20) pre- 
 ln Borne M - 
 
 in '■' 
 
 15. them inst^of "his disciples": Td Al 
 w (i : hut Td-syn Tg, tin discq 
 
 w. I! I) arm. 
 •17. Lm Td point so as to make " the 
 same'' (THE8E) in apposition with 
 '•who". Lm has period, Td-syn 
 colon, at the close of v. 46, and both 
 have a comma after "prayer- ". 
 Lm htLBtfu devovrers (parti.-.) ; Td- 
 syn, they who are devourers <>f- Al 
 ha- a period after •• prayers 
 
 CHAPTER XXT. 
 
 2. om. "also"' (or. even): Gb° [Lm] 
 
 Tg: put before "poor": Td Mey 
 Al. 
 
 3. om. "they": aU MSS. — " more " (in 
 
 pl. number): Lm Td Al w. D L Q 
 X cur--. 
 
 4. om. •• of God » : Td [Tg] Mey Al. 
 
 5. I'HATinstJ of "how": all MSS. 
 
 6. a stone upon a stone here : Lm Td- 
 
 s\ n w. J< 15 L -4 curss cop. 
 
 7. THEREFORE iust d of "hut": Td 
 
 Tg Al. 
 
 8. om. "therefore": Gb° Lm T.l Tg 
 
 Mey Al. — ■• I am he. and t!n- tine- " 
 &C. both as the words of the false 
 Chri-t-: Lm Td Tg Al. 
 
 11. "and"' (2nd) before "in divers": Td 
 
 Tg Al w. j< B L S3, cop &c — tr. 
 "famines", "pestilences": Lm Td 
 (not Td-syn) Tg (not Tg-mg) Al w. 
 B curss itt vg syr-cu Marcion (in 
 Tert .). 
 
 12. om. " the " before " synagogues " : Elz 
 Gb &c. ; retained by Tg. 
 
 om. " And " : TM-sy n [Tg] w.J(BD. 
 
 tr. "gainsay "". " resist " : Lm Td Tg 
 Al. — on inst d of "nor**: Elz Gb 
 T.l Tg Mey Al. 
 
 SOD SHALL possess (or, gain): Git/ 
 Lm 'I'd (Td-syn a- C. V. w. \ D L 
 K X &C.) Tg Mey Al w. A IS 1. 13. 
 33. &C. if \ _ r .-op syrr-each syr-cu 
 &c. <h- Marcion (in Tert.). 
 23. om. " lint " : Lm id Tg Mey AL- 
 TO (dat. without prep): Gb Lm Td 
 
 Tg Me) Al. 
 21. lit. //o nations all: Lm Td-syn Tg-tzt 
 
 Al. 
 25. in perplexitv at &c (gen. of remote 
 relation): 01/' Lm Td Tg Mey Al 
 w. j< 1! (' 1, R &c. it &c. Marcion 
 (in T( 
 
 :u 8o also yon : all MSS. 
 
 84, 85 as \ bnare Fob &c: Lm 
 i uses a ' "l"n I Td-sj ii Tg m I 
 mg) Al n \ B 1' I. i" cop 8tc Mar- 
 cion I in Terl |. Mey Bupporta the 
 
 Rec. T\t and C \ 
 
 13. 
 15. 
 
 19. 
 
336 
 
 VARIOUS READINGS. 
 
 36. But inst d of '• therefore " : Lm Td 
 Tg (not Tg-mg) Al — that you may 
 prevail to escape (or, succeed in es- 
 caping) : Td-syn Tg (Tg-mg as 0. V.) 
 Al w. fc B L X 1. 33. &c. cop &c. 
 
 — om. "these": Td-syn w. J$ R 
 &c. 100 curss &c. 
 
 Some Ourss put at the close of this 
 Chapter the account of the adulterous 
 woman as given in John vii. 13-viii. 11. 
 
 CHAPTER XXII. 
 
 10. into which inst d of " where " : Lm 
 
 Td Tg Mey Al. 
 14. om. " twelve " : Lm Td Tg Mey Al. 
 
 16. om. " any more " : [Lm] [Tg] Al w. ^ 
 
 B L curss vss.— eat it: Lm Td- 
 syn Tg Al w. X B L 1. &c. itt vg 
 cop syr-cu &c. Epiph. 
 
 17. A cup : Elz Gb Td Tg Mey Al. 
 
 18. add henceforward: Td-syn [Tg] 
 
 [Al] w. p L &c. curss syr-cu &c. 
 20. And the cup in the same man- 
 ner : Td Tg Mey Al ; in the same 
 manner also the cup: Elz Gb Lm. 
 
 — Tg-mg has, " Perhaps vv. 17, 18 
 after v. 19, and om. v. 20." 
 
 22. Because inst d of "And": Td Tg 
 (not Tg-mg) Mey Al. 
 
 30. and you shall sit : Gb" Lm Td Tg 
 
 (not Tg-mg) Mey. 
 
 31. om. " And the Lord said " : Td [Tg] 
 
 Al w. B L T cop sah. — YOU in the 
 plur. (i.e. you all) in all MSS except 
 T curss Chr. 
 34. until inst d of "before that": Lm 
 Td Tg Mey Al. 
 
 36. Therefore inst d of And : Lm Tg-mg 
 
 Al. 
 
 37. om. "yet": Lm Td-syn Tg Al w. » 
 
 BL &c. curss vss. — om. "For" 
 (2nd): [Lm] [Tg]. — lit. the con- 
 cerning me (art. "the", in sing. 
 num.): Td-syn Tg Al w. & B D L 
 Q 1. b syr-cu. The phrase, with 
 the art. in the plural, occurs in 
 xxiv. 27. Meyer here in Luke xxii. 
 interprets, Matters are coming to a 
 close with me, as with the person 
 described hy the prophet. But in 
 xxiv. (and whether sing, or plur. it 
 makes no essential difference, only 
 the former restricts it to one pas- 
 sage), Jesus probably alludes to the 
 declarations about the Messiah (or, 
 himself) in the Scriptures. 
 39. om. "his": Td Tg Al. 
 
 42. TO bear away : Elz Gb Td Al. 
 
 43, 44. These vv. are hracketed by Lm. 
 
 They are omitted in A B It f f sah 
 &c. MSS-w.-llil and Jer, rejected 
 
 hy & 2 5 and asterisked in others. 
 They are retained in fc<* DKLQ 
 X A &c many curss and itt vg all- 
 the-syrr Just Ir and most FF. 
 Epiphanius says that " the Ortho- 
 dox expunged them because they 
 seemed to infringe the doctrine of 
 Christ's deity." 
 
 45. om. " his " : St Gb Lm Td Tg Mey Al. 
 
 47. om. "And": Gb° Lm Td Tg Mey 
 Al. 
 
 49. om. " unto him " : Td Tg Al. 
 
 50. A certain one: most authorities. 
 
 51. om. "his"- Td Tg Al. 
 
 52. came you out: Lm Tg w. J$ B D K L 
 
 R &c. curss Or; have you come 
 
 out : Elz Gb Td Mey Alw.AEGH 
 
 A &c most curss. 
 54. om. " him " after " brought " : Gb°° 
 
 Lm Td Tg Al.— om. "and led": 
 
 [Tg-mg]. 
 57. om. "him" (1st): Gb°° Lm Tg [Al]. 
 
 — tr. " Woman" "I" &c. : Td Tg 
 
 (not Tg-mg) Al. 
 
 59. some one else : all MSS. — om. 
 
 "saving": Td (not Td-syn). — for 
 also : all MSS. 
 
 60. A cock : Gb Lm &c. 
 
 61. A cock : all MSS. —add, TO-DAY : Td 
 
 Tg Mey Al 
 
 62. om. " Peter " : Gb Td-svn Tg [Al]. 
 
 63. him inst d of "Jesus" : Gb" Lm Td 
 
 Tg Mey Al. 
 
 64. om. "struck him on the face and": 
 
 [Lm] Td Tg Mey AL— om. "him" 
 (3rd): TdTg Al. 
 66. their own : Elz Gb Lm Td (not Td- 
 syn) Mey. 
 
 68. om. "also": Lm Td Tg Mey AL — 
 
 om. "me, nor (or) let me go": 
 Td [Tg] Mey [Al] w.^BL T. 
 
 69. pref. But : Lm Td Tg Mey Al. 
 
 CHAPTER XXIII. 
 
 2. OUR nation: Lm Td Tg Mey [Al].— 
 AND saving: [Lm] Td-syn Tg [A1J. 
 
 5. AND before " beginning " : Td Tg [ Al]. 
 
 6. om. "Galilee": Td-syn [Tg-mg] [Al] 
 
 w. fci B L T cop. 
 8. om. "many things": Gb°° Td Tg 
 Mev Al. 
 
 11. Herod also: Td-syn. — om. "him" 
 
 after " arrayed " : [Lm] Td [Tg] Mey 
 
 AL „, . , 
 
 12. tr. "Pilate", "Herod": Td-syn Tg Al. 
 
 15. he sent him back to us : Gb' Td- 
 syn Tg-mg w. & B (to you) K L M 
 curss f sah &c. 
 
 17. om. this verse : Gb°° [Lm] Td Tg Mey 
 [Al] [Tg-mg] has it at the end of 
 v. 19; Td-syn brackets it. 
 
VARIOUS READINGS. 
 
 :'.:J7 
 
 19. in Tin: prison : Td Tg Al. 
 
 20. £u»*(or, A 1 1 > l ) in>t J of " therefore " : 
 
 Lm 1M— \ ii Tg w. X A 15 I> L T it 
 Tg &c — "in. ••rlicin": Els Qb Td 
 Tg MeyAL 
 
 22. Tiiisin-fi of "be": all authorities 
 
 23. oin. •■ and of the chief priests " : [Lm] 
 
 Td-syn [Tg] ("om." Tg-mg) [Al] 
 
 W. H. i! i. ilt Vg QOp -all. 
 
 25. om "to them": Gb [Lm] Td Tg Mey 
 Al. — the prison: Elz Qb Td (not 
 Td-syn). 
 
 27. om ":ilso - ': Gb° Lm Tg Mey Al w. 
 
 i< A 15 c &c. it re Byr-cn &c. 
 29. gave suck-: Elz Gb; nursed (or, 
 
 cherished): Lm Td Tg Mey Al. — 
 
 tiik wombs: Td-syn Tg Al w. v* B 
 
 CXI. 68 
 
 33. departed insf* of " came " : Elz Gb 
 
 Td-syn w. A X &c. 
 
 34. om. "Then said . . . what they do": 
 
 [Lm] w. go 15 D*.— lots: Go' Lm- 
 mg Td-syn Al have it in plur. ; Elz 
 &c in sing 
 
 35. om. •• also '" : Lm Td-syn w. j$ r> cur-- 
 
 itt. — om. •• with them " : Gb° [Lm] 
 Td-syn Tg Mey Al w. X B C D &c. 
 curss itt Sfcc 
 
 36. om. "and" before "offering": [Lm] 
 
 T.l Tg Mey Al. 
 
 38. om. ••written": Td [Tg] Mey Al. — 
 
 om. ,l in letters of . . . Heb.": [Lm] 
 Td Tg [Tg-mg] Mey [Al] w. v \ 15 L 
 sah cop. — this i at the close of the 
 v ): [Lm] (not Lm-mg) Td Tg Al. 
 
 39. om. •• saying " : Td (not Td-syn) [Tg] 
 
 Mey Al. — Art .not &c: Lm-mg 
 TdTg Mey Al. 
 
 40. lit. rebuking him said: Td Tg Al. 
 
 42. om. •• Lord" : Gb [Lm] Td Tg Mey 
 
 Al. — And he said) Jesus! remem- 
 ber Sc>-. (om. •• onto"): Td Tg Al. 
 — in thy kingdom : most authori- 
 ties | into, Lm-mg Tg-mg). 
 
 43. om. •• Jesus '• : Td [ 1- Al w. X B L. 
 
 44. it was already (or, now): Lm Td 
 
 Tg ■■ 
 45 the sun failing (i.e. being in eclipse) 
 ins' 1 of "And the Bun was dirk- 
 
 ened " : Td-sj n w * , B «' • I p 
 
 &c. Or. Lm Td-syn connect this 
 verse with v \\. 
 ■ the " before " women " : most om. 
 60. pref. AND to "a man " : Td-8J ii. 
 51 "in "also himself "' : Lm Td-syn Tg 
 Al. 
 
 53. laid him: Lm (not Lm-mg) Td Tg 
 
 Mey Al. 
 
 54. om. "and" before "the sabbath": 
 
 Gb Td i 
 
 55. om "also" : Gb Lm Td l . 
 
 Al. — om. •• him '" [Tel. — om. 
 
 "the- before "women": Liz Ob 
 Td Al (tiro women Tg-m^ w. D 
 a b c). 
 56. The last clause of this Terse is by con- 
 struction the protasis, and xxiv. 1, 
 the apodosis, and the two therefore 
 are properly united (Lm puts a pe- 
 riod after " aromatics "). So Al. 
 
 CHAPTER XXIV. 
 
 1. om. "and certain others with them " : 
 Gb 00 LmTdTg Mey Al. 
 
 3. om. "of the Lord Jesus": Td (not 
 Td-syn) w. D itt Eus; om. "the 
 
 <l": [Tg-mg] w. cur.-- it: 
 cu &c. 
 
 4. om. "much": LmTdTg Al.— AP- 
 PAREL (sing.): Lm Td-syn Tg Al. 
 
 5. face: Elz lib Lm Al ; faces: Td Tg 
 Mey. 
 
 10. om. •• It was - : Gb° [Tg] [All.— THE 
 other [women] : in all MSS. — om. 
 •• which" : Gb° Lm Td-syn Tg Mey 
 [Al]. 
 
 11. THESE words: Lm Td-syn Tg Al w. 
 K B I) L itt Tg cop & 
 
 12. om. rhi< Terse: <ii. [Lm] [Td] [Tg] 
 w. I) itt syr-jr Eus-can. — departed 
 by himself (or. to his home) wonder- 
 ing : Gb Lm Tg Al so punctuate. 
 
 13. hundred and sixty: Td-syn w. J< K 
 Ens Jes. 
 
 17. as ye walk J And they stood, gloomy- 
 looking: Td-syn Tg (who puts this 
 last clause in parenthesis) w. ^ A* 
 B L e sah cop Beth (Al as y> walk 
 [.' and they stood] sad [.] ?) 
 
 18. om. "the" before •• one '■ : Lm Td 
 Tg Al.— om. "in": Td Tg. 
 
 19. Elz Gb Lm Td, Nazoraan; Lm-mg 
 Td-syn Tg Al. Nazarene. 
 
 21. are hoping: Td-syn. — om. to-day: 
 
 Td-syn [Tg] [Al]. 
 21. eren or, also) the women: Elz Gb Td 
 
 Mi", . 
 27. him: Lm Td (not Td-syn) Tg Al \t. 
 
 I) E II I. &c. curss itt. 
 29. ail 1. ALREADY: [Lm] Td-svn Tg (not 
 
 Tg-mg) Mey Al w ^ i: L curss itt 
 p. — And they : Td Tg Al. 
 32. om. "within as" : Tg LI] — om. 
 
 "an>l " before " whi 2 Lm 
 
 Td Tg Mey Al. 
 36. om. "Jesus " : Gb Lm I'd Tg Mey \1. 
 
 — om. •• and Baith . . . you " : Gb 
 
 Td Mey w I> itt. 
 38. heart: Lm Td (not l Mey 
 
 Al. 
 
 • a spirit : BO perhaps Lm 
 
 Td-syn rg Al Lm Tg omil the 
 comma before <>rt., which maj moan 
 22 either that, or 
 
338 
 
 VARIOUS READINGS. 
 
 40. om. this verse: Td [Tg] Mey w. D itt 
 syr-cu. 
 
 42. om. "and of a honey-comb": Gb° 
 Lm Td-syn [Tg] Mey [Al] w.^AB 
 D L many PF. 
 
 44. pref MY to " words " : [Lm] Td Tg Al. 
 — om. " the" before " proph " : Elz 
 Gb Lm Td [Tg] Al. — om. "the" 
 bef. " Ps." : Elz Gb Lm Td Tg Al. 
 
 46. -written that the Christ .should suffer : 
 
 (Gb° [Lm] and thus it behoved) Td 
 Tg Mey Al. 
 
 47. FOR repentance : Td-syn w. J$ B. — 
 
 beginning: neut. abs., Elz Gb Lm 
 Td Mey ; nom. pi Td-syn Tg Al. 
 
 48. om. " And " : Td Tg Al. -om." are ■' : 
 
 Td [Tg] Al. 
 
 49. om. " behold " : Td-syn. — send 
 
 FORTH: Lm Td TgAl.— om. "of 
 Jerusalem " : Gb Lm Td Tg Mey Al. 
 
 51. om. "and was carried up into heav- 
 
 en " : Gb° Td Mey w. D itt Aug. 
 
 52. om. " worshipped him " : Gb° Td Mey 
 
 w. D itt Aug 
 
 53. om. "and blessing": Td Tg-mg w. D 
 
 itt cop Aug. — om. " praising and " : 
 [Tg] ("om." Tg-mg) [Al]. — om. 
 " Amen " : Gb [Lm] Td Tg Al — 
 add, according to Luke: Tg Al w. 
 
 a b. 
 
 JOH N. 
 
 CHAPTER I. 
 
 Title. According to John: Td w. ^ 
 B. 
 
 3. NOT EVEN ONE THING : Elz Gb &C 
 
 with most MSS except J<* D curss 
 Clem Or (once) &c. — A period is 
 put after "arose" by Lm Tg, and 
 is read, Tliat which arose into being 
 in him ivas life: w. ^ ("That" 
 &c. begins the'line) C*DL &c. 
 
 4. is life: Lm (not Lm-mg) Td-syn Tg- 
 
 mg w. ^ D MSS-w.-Or and Aug itt 
 sah svr-cu Clem Ir &c. 
 16. Because instd of "And": Gb Lm 
 
 (not Lm-mg) Td Tg Mey Al. 
 
 18. only begotten God: Td-syn Tg w. H* 
 
 B C* L 33. syr-sch syr-p-nig cop 
 
 seth Clem-alex Thdot (extracts 
 
 usually printed with the works 
 
 of Clement) Epiph Did. These 
 
 four Greek writers are all who 
 
 expressly quote Jo i. 18 with the 
 
 reading "God" only. Eourothcrs, 
 
 viz. Ir Or Bas Cyr quote it with 
 
 both this reading, and " Son ". 
 
 There are what seem references and 
 
 allusions io other writers to the 
 
 reading "God", though not direct 
 
 quotations. 
 
 On the other hand, the reading Son is 
 
 in J< ' (or possibly a later correction) A C 3 
 
 BFGHKMSUVAAX 1. 69. and all 
 
 the rest of the Cursives except 33. It is 
 
 also in the itt vg syr-cu syr-p syr-jr aeth 
 
 arm : in Ir Or Bas Cyr Hippol Eus Ath 
 
 Cyr &c, and in all "the Latin FF who 
 
 quote the passage at all, or allude to it. 
 
 For the ablest and most complete state- 
 ment and discussion of the question, see 
 Mr. Ezra Abbot's Art. in the Bib. Sac. Oct., 
 
 1881, in which the evidence is clearly 
 shown to preponderate greatly in favor 
 of the reading " Son ". The Greek char- 
 acters for Son and God are TC and 0(J, 
 which first through inadvertence might 
 have been substituted the one for the 
 other. See a blunder of ^ in xiii 1. — om. 
 " the " before " only begotten " : Td-syn. 
 
 23. Tg here as in Mk i. 3. 
 
 24. And they were sent from the Phari- 
 
 sees: Td-syn Tg Al w. &* A* B C* 
 L syr-cu &c. Or (who considers it 
 a second deputation) &c. When 
 " sent from " is denoted, a different 
 preposition is generally used in the 
 Gospels from the one here employed. 
 Possibly, [some] sent were of &c. 
 
 26. om. "but": Gb° Td Tg Al. — has 
 
 stood (and is still standing) : Td-syn 
 Tg-mg. 
 
 27. om. " He it is " and " is preferred be- 
 
 fore me " : Gb [Lm] Td Tg Mey Al. 
 — om. "who": [Tg] [Al]. 
 
 28. Bethany : Gb Lm Td Tg Mey Al w. 
 
 S( A B &c. almost all copies-w -Or 
 curss vss. But Or decides for ' ' Beth- 
 abara" on geographical grounds. 
 
 29. om. " John " : Gb Lm Td Tg Mey AL 
 3D. in whose behalf: Lm Td Tg Al. 
 
 31. the Chosen of God: J$*. 
 
 37. om. " Aud " : Td-syn w. fcfc* 1. 
 
 38. This forms vs 38, 39 in the Gr. — om. 
 
 " Then " ( Aud) : Td-syn Tg. 
 
 39. you shall see: Gb^ Td Tg Mey 
 
 Al. — Pref. Therefore (or, Accord- 
 ingly) to "they came": [Lm] Td- 
 syn Tg Al. — om. "for" [and; or, 
 now): Gb Lm Td Tg Mey Al. 
 41. om. "the" before "Christ": Gb Lm 
 Td Tg Al. 
 
VARIOUS READINGS. 
 
 :):;:• 
 
 42. ora. "And" (1st): [Lm] Td Tg Al.— 
 
 oni. " And" (2nd): Gb Td Tg Al. 
 — tin- son of John : Lm Td Tg(not 
 Tg-mg) Mej Al. 
 
 43. om. "Jesus" (in: would): Gb Lm 
 
 Td Tg Mey AL — pref. JE8U8 to 
 "saith": Lm Td Tg Mey Al. 
 
 4"). om. art. bef. "son" Lm Td-syn [Tg]. 
 
 4'. be: hist? of " come " : all authorities. 
 
 49. om. "and saith": Gb [Lm] Td Tg 
 
 Al. — om. "unto him": Gb° [Lm] 
 
 I'd (nor Td-synJ — om. the art. be- 
 
 fore •■ King": Td Tg Al w. A B L 
 
 Epiph. 
 
 61. YOU (pi): i.e. you all. — om. "Here- 
 after "(lit. from Bow>):Gb°° LmTd- 
 Bj n Tg Mey Al w. f< li L, itt vg &c 
 Or Epiph. 
 
 CHAPTER II. 
 
 3. And they had no vine, because the 
 
 wine for the marriage icas used up. 
 Then says the mother of Jesus to 
 him, There is >i(i wint : Td-syn w. 
 j>* ift 83th Byr-p-mg Oaudentins. 
 
 4. pref. And to "Jesus": [Lm] Tg Al. 
 10. om. ••then" before "that" &c : 
 
 [Lm] Td-syn [Tg] [Al]. 
 
 12. Kapharnauui : throughout as in the 
 
 other Gospels. — om. "his" before 
 "brethren": [Lm] Tg [Al]. 
 
 13. Elz Lm Td Tg Al put a period at 
 
 the <'lose of the Terse. 
 17. om. ••And": Gb° [Lm] Td Tg Mey 
 Al — consumed: Elz. (after the Sep- 
 tuagint); will CONSUME : GbLm 
 Td Tg Mey Al w. K V H L &c cures 
 cop FF. And yet, while this is the 
 later Hellenistic fr<tur>. and so 
 occurs iu the Septuagint, the same 
 form, in the simple verb, is also used 
 B& present, according to Liddell and 
 Scott (Oxf 1855), in the Sep. and in 
 PhrynicusGramm.ed. Lobeck. The 
 meaning therefore may he. is de- 
 vouring >>*, . in the Eebrew it i- in 
 the preterite tense, which predicates 
 an event taking place at the time of 
 llie utterance. 
 
 22. om. " unto them " : libLmTdTgAl. 
 
 23. his signs : Elz Gb Lm Td Tg Al. 
 
 24. Jeans on his part: all MSS. — lit. 
 
 commit him: Lm Td T'_ r Al. 
 26 And BK< ai -k : K!z Qb ,S;r. 
 
 CHAPTER III. 
 
 1 Now there was : all M 
 
 2. him instf ,,t "Jeans" : Gb Lm Td 
 
 rg Mej Al. 
 
 1<" ••• (bt - • nr.'i Into," and 
 
 heaven for " God " — Vf hich last 
 Td-8j ii adopts. 
 
 7. viir : pi. i.e. yourself and the class 
 
 you represent; or, men iu general. 
 
 8. or whither : Lm. 
 
 10. mi; teacher: all M88. 
 
 13. om. ••which is in heaven": Gb° Td- 
 
 -\n w.&B I. I 33 res Or-lat. 
 15- EVERY one: Lm Td-syn Tg Al. — 
 
 om. "not perish, hut": Gb°°[Lmi 
 
 Td Tg Al. 
 
 before "only": Td-syn 
 
 16. 
 
 17. 
 
 18. 
 24. 
 25. 
 29. 
 
 31. 
 32. 
 
 34. 
 
 om. "his' 
 
 w. {*B. 
 om. " his" 
 om. "but r 
 THE prison 
 with a .!k\\ 
 
 Td-syn [Tg] [Al]. 
 [Lm Td-syn [Tg] Al. 
 Elz Gb &c. 
 Gb Lm Td Tg Mey Al. 
 
 'bridegroom - ' (1st without the art.): 
 
 all MSS. 
 om. "i^ above all" (2nd): Td-syn 
 
 w. j{« 1) itt Byr-cu Or &c. 
 om. -And": TdTgAL— om. "that": 
 
 Td-syn. 
 om. "God" before "giveth": Gb 00 
 
 [Lm] Td [Tg] ("om Tg mg) Mey 
 
 Al w. J< BC*L1. 33. itt <'vr. 
 36. DISOBEV.s for " bel'th not » : all Unc's. 
 
 CHAPTER IV. 
 1. Jesus iust'i of -'the Lord": Td-syn 
 Tg-mg w. ((DAI itt vg Byr-cu &c. 
 3. om. "again": Gb Td (not Td-syn). 
 
 5. om. "which is": all authorities. 
 9. om. "Then": Gb -"'Td-syn w. s'V*. 
 — om. ••the" before "'.lews" and 
 •• Samaritans " : all MSS. 
 11. om. •• then " : Td-8) n. 
 13. EVERY one who: Elz Gb &c. w.all 
 MSS. 
 
 15. COME: Td Tg adopt indie, pres. ; Elz 
 
 Gb bin Al the subjunctive. 
 
 16. om. "Jesus": [Lm] Td [Tg] Mey Al 
 
 w. HC* Or. 
 
 17. om. "and -aid " : Td-syn. —that thou 
 
 no husband : Td---. n 
 
 21. tr. " Woman." "believe me": Go" 
 
 Td Tg Mey Al. 
 
 23. an hour: all MSS. — for ALSO : all 
 
 MSS. 
 
 24. om. •• him " : Td-syn w. J<* D*. 
 27 v woman : all MSS 
 
 29. om. ever: Td-syn Tg-mg w. & B C* 
 
 itt &C Or. — om. •• not » : all MSS. 
 
 30. om. ■•Then" (And): Gb. [Lm] Td Tg 
 
 Al. 
 
 31. Om. "• hi- " : all In 
 
 i ready (connect with v. 86) : Td 
 w a &c itt Byr-cu En- <'\r Tbdrt. 
 
 ■:,. •• And ": Gb [Lm] Td Tg Al.— 
 
 om " both " : Tg [Al]. 
 
 • ■": His lib Td Lin [All. 
 ai I'd--} D w. JS '»■ 
 
340 
 
 VARIOUS READINGS. 
 
 39. om. "ever": Td-syn Tg (not Tg-mg) 
 Al. 
 
 42. NO more. &c: all MSS. — om. "the 
 
 Christ » : Gb°° Lm Td Tg Mey Al. 
 
 43. om. "and went": Gb° [Lm] Td Tg 
 
 Mev Al. 
 
 45. all whatever: Go" Lm Td (not Td- 
 
 syn) Tg Al. 
 
 46. om. " Jesus " : Gb Lm Td Tg Al. 
 
 47. THIS [man] instead of "he": most 
 
 MSS. — om. " him " after " be- 
 sought » : Gb°° [Lm] Td Tg Mey Al. 
 
 50. om. " And " : .Gb° [Lm] Td [Tg] Al. 
 
 51. om. " his " (the) : Td-syn w. J^DLl. 
 
 — om. " saying " : Td-syn w. X D. — 
 thai his boy was living : Lm Td-syn 
 Tg Mey Al. 
 
 52. Thereupon instead of "And": Td 
 
 Tg (not Tg-mg) Al. 
 54. And (at the beginning of the v.) : Tg 
 [Tg-mg] [Al]. 
 
 CHAPTER V. 
 
 1. the feast : Td-syn w. & C E L A &c 
 
 curss cop san Cyr Thph. This read- 
 ing was also adopted by Td '49, 
 but Td ; 59 rejected it, remarking 
 that the art. was added by those 
 who wished the Passover to be un- 
 derstood ; and Td : 64 has again 
 adopted the art. It is omitted by 
 Elz Gb Lm Tg Mey Al w. A B D G 
 K &c. most curss Or Chr (who 
 thinks it the feast of the Pentecost). 
 
 2. Bethzatha: Td-syn w. & L 33. Eus. 
 
 3. om. "great": Gb°° [Lm] Td Tg xMey 
 
 Al. — om. all after "withered": 
 Gb°° Td Tg Mey Al Dav. w. X A* 
 B C* L curss syr-cu &c. — om. 
 also verse 4: the same authorities, 
 except D for the latter iust d of L. 
 In several other MSS the pas- 
 sage is marked by asterisks and 
 obelisks. 
 5. add his to " infirmity " : [Lm] Td Tg 
 Mey Al. — om. "and": Elz [Lm] 
 Tg Mey. 
 
 10. pref and to "it is": [Lm] Td-syn 
 
 [Tg] Al. 
 
 11. pref But: Lm Td-syn Tg Al. 
 
 12. om "Then": [Lm] Td [Tg]("om." 
 
 Tg-mg) Al. — om. "thy bed": Td 
 [Tg] Mey Al. 
 
 13. the infirm inst d of "he that was 
 
 healed": Gb' Td w. D itt. 
 
 15. said, inst d of "told" (reported): Td- 
 
 syn. 
 
 16. om. "and sought to slay him": Gb 
 
 [Lm] Td Tg Mey Al. 
 
 17. om. "Jesus" : Td-syn w. ^ B. 
 
 18. HIS OWN Father: all MSS. 
 
 20. wonder: indie, not subj.: Td-syn. 
 
 24. comes not: all Uncials. 
 
 27. om. " also " : Lm Td-syn Tg Al. 
 
 29. om. "and" (2nd): [Lm] Td [Tg] Al. 
 
 30. om. "the Father": Gb Lm Td Tg 
 
 Mey Al. 
 32. you know &c. : Td-syn w. p itt syr- 
 cu arm. 
 
 36. greater : Lm Tg Al have this in 
 
 the masc. nom. w. A B &c, which 
 Al considers a solecism like "full" 
 (neut.) in i. 14, a nom. agreeing 
 with an accusative. But that is 
 not necessarily so ; for " full " may 
 agree with the nom., " Word be- 
 come flesh," the intervening words 
 being parenthetic. Elz Gb Td have 
 it in the fern, accus. The sense of 
 the former would seem to be, /, a 
 greater than John, have the witness. 
 
 37. He (emphatic) before "has borne" 
 
 inst d of " himself" : Lm-mg Td Tg 
 (not Tg-mg) Al. 
 44. om. "God": [Lm] [Tg-mg]. 
 
 CHAPTER VI. 
 
 2. viewed, instd of the usual word " to 
 
 see " : Lm Td-syn Tg Al. — om. 
 " his " : Gb Lm Td Tg Mey Al. 
 
 3, 4. the mount, THE feast: all MSS. 
 5. buy (in subj.): Gb' Lm Td Tg Mey 
 
 Al. 
 7. answehs : Td-syn.— om. " of them " : 
 
 Lm Td Tg Al. — add something to 
 
 " little " : Elz Gb Td [Tg-mg] [Al]. 
 9. pref. one to " lad " : Elz Gb° [Lm]*Td 
 
 (not Td-syn) [Al] (Winer " probably 
 
 not genuine" ) 
 
 10. om. '• And » : Gb° [Lm] Td Tg Al. 
 
 11. Thereupon inst d of "And": Lm 
 
 Td Tg Al. — om. "to the disciples, 
 and the disciples " : Gb 00 Lm Td Tg 
 Mey Al. 
 
 12. says: all MSS. 
 
 14. signs (pi.): Lm-mg Tg-mg. — om. 
 
 "Jesus": Gb° Td Tg AL — the 
 prophet : all MSS. 
 
 15. om. "him" (2nd): Gb° Lm Td Tg 
 
 Mey Al. — the mount : all MSS. 
 
 17. the boat: Elz Gb Lm Td (not Td- 
 syn). — the darkness had overta/cn 
 them : Td-syn w. ^ D. — not YET 
 come : Lm Td-syn (not Td ; 59) Tg 
 Al. 
 
 22, 24. the crowd saiv : Lm Td-syn Tg Al w. 
 8 B D L : whicn Mey says was to 
 ease the sentence. — small boat 
 (1st): all MSS. — om. " that where- 
 into his disciples were entered " : 
 Gb Lm Td Tg Mey Al. — boat (2nd) : 
 Gb Lm Td-syn Tg Mey Al. 
 
VARIOUS READINGS. 
 
 341 
 
 23. 
 24. 
 
 26. 
 27. 
 28. 
 
 29. 
 30. 
 
 32. 
 
 33. 
 
 35. 
 
 36. 
 38. 
 39. 
 
 40. 
 
 42. 
 
 43. 
 
 45. 
 
 SMALL boats : Elz Gb Td Tg (not Tg- 
 mg) Al. 
 
 oin. --also-: (lh Lm Td Tg Mey Al. 
 
 smai.i. boats: Lm TdTg Al. — 
 
 for "small boats," X" bas the boat. 
 
 no art before SIGNS: all MSS. 
 
 gives | pres. I : Td-syn. 
 
 a be «'K TO do (dr. may) : Elz <ili 
 Lm '1M Tg Al ; do we : St ; shall we 
 do : it sali Chr. 
 
 art to believe: Td-syn (not Td '59) Al. 
 
 om. "then": Td-syn.— The pron. 
 "thou" (2nd) not in text. 
 
 has not GIVEN: Klz (Jb Td Mey. 
 — THE bread: all MSS. 
 
 OUT OF: all MSS. — the bread that is 
 God's : Td-syn. 
 
 om. " And " : lib 00 [Lm] Td Tg Al. — 
 all. thereupon : Td-syn. 
 
 om. "me": [Lm] Td-syn. 
 
 out of: Klz Gli Td-syn (not Td '59). 
 
 the will of Him who sent: Gb Lm 
 Td Tg Mev Al. 
 
 Foil inst'i of --And": Gb Lm Td Tg 
 Al.— my Father, bast 1 of "him 
 that sent me": Ob" Lm (not Lin- 
 ing) Td Tg Mej Al.— I, emphatic: 
 'it' [Lm]TdAL 
 
 now instd of "then": Td (not Td- 
 syn) Tg (not Tg-mg) Al. — This, 
 inst d of " he " (unexpressed) : Elz 
 
 Gb 00 Td (not Td- 
 
 [Lm] Td Mey. 
 om. '• therefore ; ' 
 
 Td-syn) Tg Al. 
 om. " therefore " 
 
 Gb [Lm] Td (not 
 Gb Lm Td Tg Mey 
 
 52. 
 53. 
 54. 
 55. 
 58. 
 
 81. 
 
 65. 
 
 - 
 
 69. 
 
 Al.— hears: Gb' Td (not Td-syn) 
 Mev. 
 
 om. "on me": Td [Tg] [Al]. 
 
 THK bread: all MSS. 
 
 of my (inst d of " this") bread : Td- 
 s\ n w. X»e KusCvp. — om. '* which 
 1 will give" (2nd): <il>° Lm Td- 
 - . ii Tg Al Dav. — put *• is my flesh" 
 at the close of the v. : Td-syn. 
 
 WITH ONE ANOTHER: all Uncials. 
 
 in YOURSELVES : all .MSS. 
 
 om. •• in " : 1 1. in l Td-syn Al. 
 
 true: Ob" Lm Td Tg Mey Al. 
 
 Tin: bread : all Mss. — din. " your " : 
 <ih Lm Td Tg Mey Al."— om. 
 •• manna ": Gb Td T'_ r Mey Al. 
 
 at this: all MSS. — Jesus thereupon 
 I, nt a- : Td-SJ n (also adds dii'/ before 
 
 •• -.li.l"). 
 
 r ii.wi; spoken: Gl/' Lm Td Tg 
 Mej Al 
 
 om. "my ": Gb Lm Td Tg Al. 
 nm • Then " : <ili Lm Td Tg Al. 
 the Holy one, instd of" that Christ 
 
 the Son ": "il. I. m Td 'IV' Me] A I w. 
 
 K 1! C* l» L. — om. •• the living" : 
 
 Uii Lm Td Tg Al. 
 
 70. om. "Jesus : 
 
 s\ II). 
 
 71. son of Simon Iscariot: Lm Td 
 
 Tg Al. — om. "being": Gb°° Lm 
 Tg Al. 
 
 CHAPTER VII. 
 
 1. And after: Elz Gb° Lm Td (not Td- 
 syn) Tg Me) Al. 
 
 3. shall see: td Tg Al. — thy works : 
 
 TdTg Al w. 1$. 
 
 4. it to be public : Lm Tg-mg. 
 6. om. "Then": Td-syn. 
 
 8. om." this "(1st): Gb Lm TdTg Mey 
 
 Al. — om. "vet": Gb Td Tg Mey 
 Al w. ^ D K M 33. &c. itt vg cop 
 syr-cn Porphyry (who founded on 
 it a charge of falsehood against 
 Jesus) Epiph Cyr Chr Aug Jer. 
 
 9. But (or, And) when : Elz (om. Gb)Lm 
 
 Al. — HE HIMSELF hist d of " UtltO 
 
 them " : Gb' Td Tg-mg. 
 10. gone up to the feast then . . . also up : 
 
 Lm Td-syn Tg Al. 
 12. the crowd: Td-svn. — but others: Elz 
 
 (not Gb) Lm tg Al. 
 
 15. Thereupon instd of "And": Lm 
 
 'IM Tg Mey Al. 
 
 16. pref. Therefore: Gb' Lm Td Tg 
 
 Mey Al. 
 
 19. has given: Klz Gb Td. 
 
 'J 1 1. om. "and said": Lm Td Tg Al. 
 
 22. connect "therefore" (on this ac- 
 count) w. "marvel'' in v. 21: Lm 
 Tg (not Tg-mg) ; om. Td-svn. 
 
 26. om." very": Gb Lm Td Tg Mey Al 
 Dav. 
 
 28. -\M> saving: almost all MSS. —Td- 
 
 syn (txt) omits •' and you know" 
 (2nd): but it is not in his various 
 readings. It is omitted by X 409. 1 
 Or (hr Tert ; and the assertiou 
 would then be, Both do you know 
 7?jr, whence 1 am. and be. 
 
 29. om. ••Hut": Gb Lm Td TgAL— sent 
 
 (aor): Lm Td (not Td-syn) Tg Al. 
 
 31. THAN WHAT THIS (om. " thi 
 
 Gb° I.m 'I'd Tg [Tg-mg] Mey Al.— 
 does (or. is doing) ; Td-SJ n. 
 
 32. tr. " I'h." "eld. pr." : Lm Td-syn Tg 
 
 Al. 
 
 33. om. "unto them " : (it, Lm Td Tg 
 
 Mey Al. 
 
 34. find >»' : Lm [Tg-mg] Al. 
 
 37. cried (imperf. continued crying) : Td- 
 
 s\ n. 
 
 39. om. " Holy ": <JtP I.m Td [Tg Me} 
 
 [Al]. — add given: I.m w. B itt Or. 
 — NEITHER yet: Klz <Jli Til: nut 
 yet : I.m T.l-s'vn Tg Al 
 
 40. om. •• Many " : I.m Td Tg Mey Al. — 
 
342 
 
 VARIOUS READINGS. 
 
 the words Td Mey ; these words : Lm 
 Td-syn Tg Al. 
 41. others said &c , others &c : Td-syn. — 
 DOES the Christ come : Td Tg Al. 
 
 46. SO SPOKE : Elz Gb Lm Td Tg Al. — 
 
 om. "as this man" : Gb° Lm [Tg] 
 [Al]. 
 
 47. om. "Then": Gb° Td Al. — om. 
 
 "them": [Tg]. 
 
 50. previously instd of " by night " : 
 
 Lm Td Tg Mey Al ; om. " he that 
 came to him by night " : Td-syn w. 
 £*. — TO HIM inst d of "Jesus": 
 almost all authorities. 
 
 51. except : Elz Gb Lm Td Tg Al. 
 
 52. SEE, THAT &c : Elz Gb Lm Td Tg. — 
 
 has risen: Elz Gb Td Mey; rises: 
 Gb' Lm Td-syn Tg Al w. 8 B D K 
 S-mg &c. curss itt vg syr syr-p &c. 
 Or. 
 
 CHAPTER VIII. 
 
 1-11. These verses, including v. 53 of 
 the previous chapter, are omitted 
 by Gb°° Lm Td Tg Mev Al Dav &c. 
 w. KABCLTXA33. and sixty 
 more (some of which om. only 3- 
 11) itt sah syr-sch syr-p arm go Or 
 Chr &c Tert &c. It is marked 
 with asterisks or obelisks in E M S 
 A many curss. It is transposed to 
 the end of John in 1. and ten 
 others. It is put after Luke xxi. 
 in 69 and three others. Various 
 scholia bear witness to its omission. 
 Eus speaks of a story that Papias 
 relates about a woman accused be- 
 fore the Lord, which was found in 
 the Gospel to the Hebrews. 
 The hint of Eusebius points to a possi- 
 ble source, from which the account was 
 transferred to this place by an unknown 
 hand. The texts of the MSS containing 
 it vary a great deal. 
 
 12. SHOULD not walk (subj) : Lm Td Tg Al. 
 14. om. "but": Td-svn. — OR inst d of 
 last " and " : Gb Td Tg Mey Al. 
 
 16. TRUE: or, genuine, as the word par- 
 
 ticularly means, adopted by Lm Td 
 Tg Mey AL — He instd of "the 
 Father » : Td-syn w. &<* D. 
 
 17. pref. And (or, But): all MSS. 
 
 20. om. " Jesus " : Gb Lm Td Tg Mey Al. 
 
 21. om. " Jesus " : Gb°° Lm Td Tg Al. — 
 
 in your sin : all MSS. 
 
 22. that he saith &c: so point Elz Gb 
 
 Lm Td Tg Al. 
 25. om. "And": Gb°° Lm Td Tg AL — 
 SAID : all MSS. — Lm Td Mey put 
 an interrogation point at the close 
 of this verse. 
 
 28. om. " to them" : Lm Td Tg [Tg-mg] AL 
 
 29. om. " the Father" : Gb 00 Lm Td Tg 
 
 Al. 
 
 3(5. what (1st, pi.) : Lm Td-syn Tg Mey 
 Al. — what (2nd, pi ) : Gb' Lm 
 Td-syn Tg Al. — om. "my, your": 
 Gb 00 Lm Td Tg Mey Al. — you had 
 heard from the father (so, lit. ) : Gb" 
 (with) Lm Tg Mey Al ; you there- 
 fore do what you have seen from the 
 father (so, lit.): Td-syn. 
 
 39. If you are (i.e. he concedes that in 
 one sense they are) : Gb Lm Td-syn 
 Tg Mey Al. 
 
 41. om. " Then " : Gb° Lm Td Tg Al. — 
 we were not bom : Lm Tg Al ; have 
 not been born : Td. 
 
 46 om. " And " : Gb Lm Td Tg Al. 
 
 48. om. " Then " : Gb Lm Td Tg Al. 
 
 52. om "Then": Gb° Lm Td Tg AL — 
 taste (subj.) : Gb Lm Td Tg Mey 
 Al. 
 
 54. "our" instd of "your": Gb" Td 
 Tg (not Tg-mg) Mey Al. 
 
 57. J<* reads, and has Abraham seen 
 thee ? 
 
 59. om. " going through . . . by": Gb 
 Lm Td Tg Mey Al. 
 
 CHAPTER IX. 
 
 1. om " which was " : all MSS. 
 
 4. We must : Td-syn Tg (not Tg-mg) Mey 
 
 w. fc$ B D L cop syr-jr &c. Cyr. — us 
 inst d of " me " : X L cop Cyr. — no 
 art. before " night " : all MSS. 
 
 5. no art. before " light " : all MSS. 
 
 6. HIS clay &c : Td Tg [Tg-mg] Mey Al. 
 
 — om. "of the blind man" : Gb° 
 [Lm] Td-syn Tg Al. 
 
 8. A beggar : Gb Lm Td Tg Mey Al. 
 
 9. others said (expressed in Gr) : Lm 
 
 Td Tg Al. — add after "said" 
 (2nd), NO, but: [Lm] Td Tg Al. 
 
 10. How therefore: [Lm] Td [Al]. 
 
 11. om. "and said" (1st): Gb° [Lm] Td 
 
 Tg Al. — pref. The to " man " : Td- 
 syn i'g [Al]. — om." that is": Elz 
 Gb Lm Td (not Td-svn) [Al]. — om. 
 " the pool of " : Gb Lm Td Tg Mey 
 Al. — thereupon I went : Lm 
 Td Tg Al. — om. "and" before 
 "washed": Td (not Td-syn). 
 
 12. om. "Then": Gb° Lm Td Tg [Tg- 
 
 mg] Al. — and instd of "Then": 
 Td-syn [Tg]. 
 14. ON THE DAY IN WHICH : Lm Td Tg 
 Mey Al. 
 
 17. they therefore again : Lm Td-syn Tg 
 
 Mev Al. 
 
 18. Therefore instd of " But " : Elz Gb 
 
 Lm Td Tg Al. 
 
VARIOUS READINGS. 
 
 343 
 
 20. 
 21. 
 
 24. 
 
 •J.",. 
 
 26. 
 
 28. 
 
 30. 
 31. 
 35 
 
 86. 
 
 37. 
 40. 
 
 41. 
 
 - 
 
 29, 
 
 om. " them " : [Lin] Td Tg Mey Al. 
 tr. "he Isofage'', "ask him": Lm 
 
 TdTg Al 
 a second time inst d of "again": 
 
 El/, (in Lm Td Tg Al w. all Uncials. 
 
 — no art. before ''praise': all 
 MSS. 
 
 pref. THEREUPOH : HI/, Qb°° Lm Td 
 
 Tg Al. — om. "and said" : Gb° 
 
 Lm Td Tg Mey Al. 
 om. "again": Lm Td Tg [Tg-mg] 
 
 Mey Al. — om. " thereupon : ' : Td- 
 
 s v n . 
 om. " Then " : Gb Lm Td Mey Al. — 
 
 But (or, And) so?ne reviled: Tg. 
 Tin: marvellous : Td Tg Mev w. J< B L. 
 om. " Now » : Gb°° Lm Td Tg Al. 
 om. " unto him » : Td-syn [Tg] [Al]. 
 
 — the Son of man: Gb'' Td-syn 
 Mey. 
 
 And who is he : Gb° Td Tg Mey Al. 
 om. " And » : Gb°° Lm Td Tg Al. 
 om. " And » : Gb°° Td Tg Al. — om. 
 
 "these words" (this): Td-svn. 
 om. "therefore": Gb°° [Lm] Td Tg 
 
 Mey Al. — your sins : Tg-mg. 
 
 CHAPTER X. 
 
 "shepherd 7 ' (without the art.): all 
 
 MSS 
 om. " And " : Gb° Td Tg [Tg-mg] Al. 
 
 — all inst d of "sheep": Lm Td 
 Tg Mey Al. 
 
 om " unto them " : Td-syn Al. — om. 
 
 •• again *' : Td-svn. — pref. THAT to 
 
 "lam": [Lm]Td [Al]. 
 om. "before me": Gb° Td-syn w. ^* 
 
 F A &c curss itt vg syr-sch &c. 
 
 Bas Aug [expressly). 
 LAYS down : Elz &c. w. most MSS ; 
 
 Td-syn as C. v. 
 om. "But": Td-syn. — om. "the sheep" 
 
 (3rd) : [Lm] Td-syn Tg [Tg-mg] [Al]. 
 om. " the hireling fleet h ": Gb J [Lm] 
 
 Td-syn Tg [Tg^mg] Al. 
 and mine know me: Gb' Lm Td-syn 
 
 Tg Al. 
 ervt my life : Td-syn. 
 had taken (or, took): Td-syn. 
 om. u therefore " : <;i. Lni T.l Tg Al. 
 Therefore inst d of "And": Td-svn. 
 om. "and" (2nd): (ih J Td Tg Al. 
 BELIEVE (pres.): Lm Td Tg Al 
 because inst 1 of " for " : Td-8yn Tg. — 
 
 Om. "as I said unto yon" : [Lm] 
 
 Tg [Tg-mg] [Al]. This clause is by 
 
 some connected with v. 27. 
 "who", "greater": newt. Td-svn 
 
 Tg Mey Al w. A B \ it vg go cop 
 
 <\r 1 f-rt Hil. — om. "my" (2nd): 
 
 'Li [Tg] Al. 
 
 31. om. "Then ": Td-syn [Tg]. 
 
 32. om. "my": [Lm] Td [Tg] Al 
 
 33. om. "saying": Gb°° LmTdTg Mey 
 
 Al. 
 
 38. though you do believe not: Td w. £< 
 
 83.; <ii> Lm and others in subj. — 
 
 CONTINUE TO KNOW, ih8t5 of 
 "believe" (know and continm to 
 
 know: BO the aor. subj. and pres. 
 indie, signify): Lm Td Tg Mey Al. 
 
 — THE Patheb instd of "lliiu": 
 Cil/ Lm Td Tg Mev Al. 
 
 39. om. "Therefore": Gb° [Tg,' [Al].— 
 
 om. " again " : Td-syn. — and for 
 "but": all authorities. 
 
 CHAPTER XI. 
 
 1. of the town : all MSS exe. vss. 
 3. THE sisters : Elz Gb Lm Td Tg Al. 
 6. he then abode: all MSS. 
 9. lit. of the day. 
 12. om. " the disciples " : Gb° Td (not Td- 
 
 Byn)Mey [Al]. — om. "his": Gb° 
 
 Lm Td-svn Tg Al. — add TO HIM: 
 
 Lm Td Tg Al. 
 14. Then therefore: Elz Gb [Lm] Td 
 
 Tg Al. 
 
 16. om. "his": most authorities. 
 
 17. om. " already " : Td. 
 
 19. lit. to those about Martha and Mary 
 (i.e to Mary &C and their female 
 friends) : Elz Gb Td w. A C- &c. 
 curss. 
 
 22. om. "But": [Lm] Td-syn Tg [Tg- 
 mg] Al. — even (or, And) : all MSS. 
 
 29. pref. And: Tg [Al]. — rises am. 
 
 0< >m ks : Elz Gb Td Mey ; rose and 
 come- : Lm : rose and came : Tg Al. 
 
 30. still in the place : Lm Td-syn Tg [Tg- 
 
 mg] [Al]. 
 
 31. THINKING inst 1 * f "saying": Gb' 
 
 Td-syn Tg Al. 
 33. troubled himself (i.e. shook with 
 
 EMoTK.N: El/. Gb &C. With almost 
 
 all authorities (I) 1. &o. some vss, 
 
 ir,i\ troubled) 
 89. - \vs: Biz Gb &c. 
 41. om. "from the place where the dead 
 
 was laid": Gb Lm I'd Tg Mey Al. 
 
 44. om. "And": Gb c I'd Tg Al '— lit. 
 
 as to the feet and the hands: al- 
 most all Uncials. — om. "nun" 
 (2nd): ElsGb Lm Td-syu [Tg]. 
 
 45. om. "Jesus": <;i> Lm I'd Tg Mev Al. 
 
 — the thing which (dug.): Tg (not 
 Tg-mg) Al. 
 
 46. what thing: Lm Tg-mg Al. 
 
 •V 1 . for you : T.l | ii. r I 1 gj I, Cg Al. 
 51. ■".'_' i i! i nation. 
 
 ■ in. " together" (fftw): Td-syn LmTg 
 
 [Tg-mg], 
 
344 
 
 VARIOUS READINGS. 
 
 54. oin. "his": Td Tg Al. 
 
 57. oni. " both » : Lm Td Tg Mey Al. — 
 
 COMMANDS (pi.): Td Tg (not Tg- 
 
 mg) AL 
 
 CHAPTER XII. 
 
 1. om. "which had been dead": [Lm] 
 
 Td-syn [Tg] [Al]. — whom Jesus 
 raised : Lm Td Tg Al. 
 
 2. pref. Therefore : Elz &c. w. all 
 
 Uncials. 
 4. An I) for "Then": Td-syn. — om." Si- 
 mon's son " : Gb°° Td Tg Mey Al. 
 
 6. pref. Now (or, And) : Elz Gb Lm Td 
 . Tg AL — and having the mon- 
 ey-bag, cahiued &c : Gb^ Td-syn 
 Tg Al. 
 
 7. SUFFER (sing.) HEll TO HAVE KEPT 
 
 IT : Lm Td Tg Mey Al. 
 9. The large crowd : Td-syn Tg-mg. 
 13. even the king: Td-syn Tg [Tg-mg] 
 Al ; om. the art : Gb°° Td. 
 
 17. TO TESTIFY THAT HE CALLED: St 
 
 (not Elz) Gb Lm Td Mey; "with 
 him when *' : Gb 7 Td-syn Tg Al. 
 
 18. MSS vary between crowds, a crowd, 
 
 the crowd. — om. "also": Tg [Tg- 
 mg]. 
 
 22. om. " and again " : Lm Td Tg [Tg- 
 
 mg] Mey Al. — An dr. comes &c : 
 same authorities. 
 
 23. answers : Td-syn Tg. 
 
 24. the corn : all MS£. 
 
 25. loses : Td-syn Tg (not Tg-mg). 
 
 27. interrogation point after "hour" 
 (1st): Ob Lm Tg. 
 
 29. om. " therefore": [Lm] [Tg]. — HAS 
 spoken : all MSS. 
 
 32. all things: ^* D it Tg Ir Aug (ex- 
 pressly) Amb Jer. — to myself: 
 all M.SS. 
 
 34. pref. Therefore : Td-syn [Tg-mg]. 
 
 35. AMONG you : Gb Lm Td Tg Mey Al. 
 
 — AND inst d of " for " : all author- 
 ities. 
 
 40. hardened (aor.) : Td Tg Al. — I SHALL 
 
 heal : Gb" Lm Td Tg Mey AL 
 
 41. because inst d of "when": Lm Td 
 
 Tg (not Tg-mg) Mey Al (punctuates 
 
 as in this TransL). 
 44. And Jesus : Lm Td Tg Al. 
 47. keep, inst d of "believe": Gb" Lm 
 
 I'd Tg Mey Al. 
 49. HAS GIVEN : Lm Td Tg Al. 
 
 CHAPTER XIII. 
 
 1. HAD come : Lm Td Tg Mey Al. — &* 
 
 has the Jews inst d of " his own " 
 ('lovdaiuvc; instead of £($i'oi>c) ! 
 
 2. supper taking place (i.e. at, not 
 
 after, sup.) : Td Tg Mey. — lit. put 
 into the heart, that Judas &c. i.e. 
 gave him the wish (optative mood) : 
 Lm Td Tg Mey Al. Mey interprets 
 this to mean, that it occurred to 
 the devil to make Judas the instru- 
 ment. (Elz Gb Lm, the heart of 
 Judas &c. that he &c.) 
 
 3. om. " Jesus " : Gb°° [Lm] Td Tg Mey 
 
 Al. — had given ; Td-s; n Tg ; has 
 given : Elz Gb Td Al. 
 
 4. om. the pronoun " his " : Elz Gb Lm 
 
 Td Tg Al. The art. may have the 
 
 force of the pron. 
 5- THE basin : all MSS. 
 6. om. "and": Gb°° Td Tg Al. — om. 
 
 " Peter " (2nd) : Elz Gb Lm Td Tg 
 
 AL 
 10. no need to wash himself (om. " save 
 
 his feet"): Gb° Td-syn Mey w. tf 
 
 Or Tert itt vg. 
 
 15. have given: Td-syn. — you ALSO 
 
 MAY : Elz Gb Lm Tg AL 
 
 16. A servant : all MSS. 
 
 18. my (inst d of "with me") bread: Tg 
 
 (not Tg-mg) AL — HAS lifted (perf.) : 
 Td-syn (aorist tense : Td Tg Al). 
 
 19. MAY believe: Td-syn Tg; should: 
 
 Elz Gb Lm Td Tg-mg Al. 
 
 22. om. "Then": Gb° Td (not Td-syn) 
 
 [Tg] Al. 
 
 23. om "Now": TdTg Al. 
 
 24. beckons &c. : Lm Td Tg Mey Al. 
 
 25. om. "then": Td (not Td-syn) Tg Al. 
 
 26. pref. Thereupon: [Lm] Td (not 
 
 Td-syn) Tg-mg AL — therefore 
 inst d of " And " : Td Tg Mey Al. — 
 TAKES AND gives : Td Tg [Tg- 
 mg] Al. — son of Simon Isc. : Td 
 Tg Al. 
 
 27. then entered : Elz Gb Lm Td Tg Al. 
 32. om. " If God be glorified in him " : 
 
 [Lm] [Tg] [Al].— Aim inst d of 
 " himself" : Td-syn Tg (not Tg-mg). 
 
 36. om. "him" (2nd): Gb° Lm Td Tg 
 Mey Al — om. "me" (2nd): Gb°° 
 Lm Td Tg Al. 
 
 38. Answers : Lm Td Tg Mey AL — om. 
 " him " : Gb°° Lm Td Tg AL — A 
 cock : all MSS. — cuow (aor. subj ) : 
 Td Tg Al. — deny: either indie, 
 fut., or subj. aor. 
 
 CHAPTER XIV. 
 
 1. belteve : form of 2nd pres plur. is 
 
 the same, of indie, and imperative 
 
 2. Because I go : Lm Td Tg Mey AL — 
 
 told you that I go : Luther, with 
 Aug. and Erasmus. 
 4. om "ye know "(2nd), "and" (2nd): 
 Gb° [Lm] Tg [Tg-mg] Mey Al. 
 
VARIOUS READINGS. 
 
 345 
 
 6. qui. " and " : Lm Tg. — How km m : 
 Gb' Lm Td Tg Mey Al. 
 
 6. am> the Troth : all MSS 
 
 7. om. "and" before ••from" : [Lm]Tg 
 
 Tg-mg] Al. — om "him" (2nd): 
 [Tg] [Al]. 
 
 9. om. -and" (2nd) : Lm Td-syn [Tg]. 
 
 10. om. " that " before " dwelleth " 
 
 (dwelling): [Lm] Td (not Td-eyn) 
 [Tg] [Al]. —At» works : [Lm] Td-syn 
 Tg Al. — om. HIMSELF ("he"): 
 Td-eyn Tg Al. 
 
 11. om. "me" (3rd): Gb° Td [Tg]. 
 
 12. thk Father : Gb" Lm Td Tg Mey Al. 
 
 15. you will keep : Td-syn Tg (not Tg-mg). 
 
 16. BE with \ «<n : Lm Td Tj: Mey Al. 
 
 17. om. "him" (2nd): [Lm] Td-syn.— 
 
 om. "but" : [Lm] Td [Tg] Al.— is 
 in you : Lm Tg Al. 
 
 19. BECAUSE I &c : so punctuate Gb Lm 
 
 Td, and bo Mey interprets. 
 
 22. pref.AHDto"how": Gh c TdMey[Al]. 
 
 23. my WORD: so all MSS. — no pron. 
 
 ''our", and no art., before 
 
 " abode ". 
 28. om. "I said" (2nd): Gb Lm Td Tg 
 
 AL — om. "my": Gb :> [Lm]TdTg 
 
 Al. 
 30 THE world : Gb Lm Td Tg Al. 
 31. COMMANDED me. ElzGbTdAl. 
 
 CHAPTER XV. 
 
 2 it away : all MSS. 
 
 6. thk branch: all MSS. — IT inst<* of 
 
 "them" : GV Td-eyn Tg-mg. 
 
 7. ask (imperat.): Gb' Lm Td Tg Mey 
 
 Al. 
 
 8. and [that you] become (subjunc): 
 
 I. in Tg Al. 
 
 10. the Fathers (om. "my"): Lm Td 
 
 (not Td-eyn) Al. 
 
 11. may BE in vou : Gb" Lm Td (not 
 
 Td-eyn] TgMey Al. 
 
 13. om. " a man ;: (he lay down) : Td-SJ n. 
 
 14. what (sing.): Td Tg-mg; what 
 
 things (pi): Gb" Lm Td-syn Tg 
 Mey Al : whatever: Elz Gb. 
 16. ASK (subj.): all MSS. — might piv»- : 
 Td ; should give : Elz Gb Lm Td-syn 
 Al. 
 
 20. a servant: all MSS. 
 
 24. has flone: Elz Gb Td; did (or, had 
 done): Lm Td-syn Tg Mey Al. 
 
 26. om. " But » : Td-syn [Tg]. 
 
 27. beab: either indio., or imperat. pres. 
 
 in all MSS. 
 
 CHAPTER xvr. 
 
 3. om. " unto you" : Gb Lm Td Tg Mey 
 Al. 
 
 4. their time (hour): Lm Tg Al. — RB- 
 HEMBEB &<•.: lit., remember them 
 ([Tg]) that 1 myself (expP by Winer 
 t attraction). 
 7. would not come : Tg (not Tg-mg). 
 10. om. "my": <lb 00 Td Tg [Al]. 
 13. in the whole truth: Gb' Td: into: 
 Elz Gb Lm Tg Mey Al. Variously, 
 all the truth, and the whole truth. 
 
 15. TAKES: tib Lm (not Lm-mg) Td Tg 
 
 Mey Al. 
 
 16. om. "because I go to the Father" : 
 
 Gb° [Lm] Td Tg Mey Al. — BSE 
 MB no moue : Gb' Lni (not Lm- 
 mg) Td-sj n Tg Al. 
 
 19. om. "Now": Gb Td Tg Mey Al. 
 
 20. om. "and" (2nd): Gb° Lm Td-syn 
 
 Tg Mey Al. 
 
 21. the woman: all MSS. 
 
 22. shall have: Lm (not Lm-mg) Mey. — 
 
 shall take: Lm (not Lm-mg) Tg 
 (not Tg-mg) Al. 
 
 23. PHolI.l) VOL' ask anything: Gt/ 
 
 Lm (not Lm-mg) Td Tg Al. — put 
 "in mv name" after "give it 
 you » : Td Tg Mey Al. 
 25. om. "but": Gb [Lm] Td Tg Mey 
 
 Al. 
 27. the Father inst d of "God": Lm-mg 
 
 Tg (not Tg-mg) Al. 
 29. om. " unto him » : [Lm] Td Tg Al. 
 ! 32. om. "now": Lm Td Tg Mey Al. 
 I 33. YOU have TBIB. : Gb Td TgMey Al. 
 
 CHAPTER XVII. 
 
 1. raisin*; . . . SAID: Q\/ Lm Td-syn 
 
 Tg Al. — om. " thy " (2nd): Td Tg 
 [Al]. — om. "also": Gb° Lm Td 
 Tg Mey Al. 
 
 2. shall give: Td Tg-mg Al ; should : 
 
 Elz tib Lm Td-syn Tg. 
 
 3. that they know (i.e. do know) : Td Tg 
 
 (not Tg-mg). 
 
 4. globified, having kimsiii:h : 
 
 Lm Td-svn Tg AL — hast givi.n 
 
 Ell fee. w. nmst MSS. 
 6. manifested (aor.) : all MSS. — hast 
 I ■■ gayest " (1st and 
 
 2nd): Hi/. <;i> Td(not Td-eyn) Al. 
 8. hast given : Elz tib Td-eyn. 
 
 11. AND in.-t 1 of "but": all MSS. - 
 
 tiiey inst' 1 of "these": Td-eyn — 
 
 THY NAME WHICH 8fcC. : til' l.m 
 Td Tg Mey Al. — 88 also we: Td 
 (not Td-svn) Tg. 
 
 12. om. "in the world": tit, l.m Td Tg 
 
 Mey AL — thy name WHICH &c: 
 Td Tg Al. — pref. AM) to "1 hare 
 kept" (I GUARDED, a different 
 word from the other): [Ian] Td Tg 
 Al. 
 
346 
 
 VARIOUS READINGS. 
 
 13. in themselves : Elz Gb Td-syn Tg 
 
 Al. 
 17. om. " thy " : Gb 00 Lm Tg Mey Al. 
 
 19. no art. before " truth " : all MSS. 
 
 20. those believing: Gb Lm Td Tg 
 
 Mey Al. 
 
 21. om. "one" (2nd) : Gb°° [Lm] Td Tg 
 
 Mey Al. — should believe: Elz Gb 
 Td (not Td-syn) Lm Al. 
 
 22. hast given: Elz Gb Td Tg Al.— 
 
 " are " : not expressed in Gr. : Gb° 
 Td Tg Al. 
 
 23. om. "and" (2nd): Lm Td TgMey Al. 
 
 24. what (that which) thou &c. : Td 
 
 Tg (not Tg-ing) Mey Al. 
 
 25. "0 righteous Father", connected by 
 
 Lm w. v 24. — pref. and, or ye a 
 to " the world " : Elz Gb Lm Td 
 Tg Al. 
 
 CHAPTER XVIII. 
 
 1. the brook of the Cedars: Elz Td Tg 
 Al w. J5 G B C &c. curss Or Cyr Chr 
 (also in Sep. a few times) ; the Ce- 
 dar-brook (brook of the Cedar) : Td- 
 syn w. }$* D itt cop sah ; the brook 
 Kedron (Kidrok, a Ileb. word 
 meaning turbid): Gb Lm Tg-mg 
 Mey w. A S A most vss Jer Amb 
 (also Josephus). 
 
 3. THE baud: all MSS. — the before 
 
 " Pharisees " : Lm Td-syn Tg [Al]. 
 
 4. And (or, But Jesus) : Td-syn Tg (not 
 
 Tg-mg). 
 
 5. He saith : Td (not Td-syn) Tg Al. 
 
 10. pref. and to "the servant's": Elz 
 
 Gb Td Tg Al. 
 
 11. om. " thy " : Gb Lm Td Tg Mey Al. 
 
 13. om. " him " : Lm Td-syn Tg. — om. 
 
 "away": Td-syn Tg [Al]. 
 
 14. should perish : Elz Gb Td ; die : Gb" 
 
 Td-syn. 
 
 15. pref. the to "other": Elz Gb° Td 
 
 Tg Mey [Al]. 
 
 16. the acquaintance of: Td (not Td-syn) 
 
 Tg Al. 
 
 17. om. "not" (1st): all authorities. 
 
 18. THE officers: all authorities. — add 
 
 also to " Peter " : Td-syn Tg Al. 
 20. HAVE SPOKEN: Lm Td Tg Mey Al. 
 
 — om. "the " before " synagogue " : 
 Gb Lm Td Tg Mey Al. — a ll instead 
 of "always " : Gb Lm Td Tg Mey Al. 
 
 24 om. " Now " : St (not Elz) Gb Td 
 
 ( Thereupon: Td-syn [Tg]) Mey Al. 
 25. om. "not" (1st): all authorities. 
 27. A cock : all authorities. 
 29. went forth outside : Lm Td-syn Tg Al. 
 
 — and says : Gb' Td Tg Al. 
 
 31. om. "therefore": Lm Td (not Td- 
 syn) Tg Al. 
 
 34. om. "him": Gb°° Lm Td Tg Mey 
 
 Al. 
 40. om. "all": Td-syn. 
 
 CHAPTER XIX. 
 
 3. And came to him and said: Lm Td 
 
 Tg Mey Al. 
 
 4. pref. And : Lm Tg Mey Al ; om. 
 
 "therefore": Gb Lm Td Tg AL — 
 om. "in him": Td-syn. 
 
 6. "him" (expressed): Gb° Lm Tg-mg 
 
 Mey. 
 
 7. om. "our" (the law): Lm Td-syn Tg 
 
 Al. 
 
 10. om. " Then ": Gb Td Mey [Al]. — tr. 
 
 "crucify", "release": Lm Td Tg 
 Al. 
 
 11. add him to "answered": [Lm] Tg 
 
 [ Al]. — hast : Td-syn. — he that de- 
 livers : Td (not Td-syn) Tg (not Tg- 
 mg) Al. 
 
 12. om. " And " : all authorities. — con- 
 
 tinued &c (imperfect) : Elz Gb 
 &c. 
 
 13. these WORDS : Gb" Lm Td Tg Mey 
 
 Al. 
 
 14. om. " and " (2nd), and insert IT WAS : 
 
 Gb" Lm Td Tg Mey Al. 
 
 15. Thereupon inst* of "But": TdTg 
 
 Al. 
 
 16. therefore (or, thereupon) inst d of 
 
 " And " : Lm Td Tg Al. — om" and 
 led him away " : Gb° Lm Td Tg 
 Al. 
 
 17. on him inst* of " his " : Lm Td (Td- 
 
 syn himself) Tg Mey Al. — THE 
 place : Elz Gb Td Tg Al. 
 
 19. add ALSO : all authorities. 
 
 20. tr. "Greek", "Latin": Td Tg Mey 
 
 Al. 
 
 23. om. "and" before "also": all au- 
 
 thorities. 
 
 24. om. " which saith " : Lm Td-syn. 
 
 26. lit. the mother (1st): all authorities. 
 
 — om. "his" (2nd): [Lm] Td-syn 
 Tg [Al]. 
 
 29. om. " Now " : Gb° Lm Td-syn Tg Mey 
 
 Al. — PUTTING THEREFORE &C : 
 Lm Td-syn Tg Mey Al. — the sour 
 wine (2nd): B L 1. 33. itt sah Eus 
 Cyr Hil. 
 31. Td (also Elz Gb Lm) puts " because it 
 was Prep.-day " after " the Sabbath 
 day " ; but Td-syn Al transpose to 
 after "the Jews ". 
 
 35. you also (or even): Gb° Lm Td Tg 
 
 Mey Al. — may believe: Td-syn; 
 should: Td Tg Al. 
 38. om. "And": Gb°° Td (not Td-syn). 
 
 — took his body : Lm Tg Al ; they 
 came and took him : Td-syn. 
 
VARIOUS READINGS. 
 
 347 
 
 39. "him"inst'i of "Jesus " : Lm Td Tg 
 
 (not Tg-u.g) Al. 
 
 40. om. "in" before "linen": Elz Lm 
 
 Td-syn Tg Al. 
 
 CHAPTER XX. 
 
 6. comes ALSO: Td-syn Td [Tg-mg] 
 Al. 
 
 10. to their own home ( lit. to, — or with, 
 
 — themselves)'. Elz Gb Lm Al; to 
 them (i.e. to their home): Td Tg. 
 It is like the French ehez eu.r, and 
 the German zu ihntn, and Italian 
 da loro. See Luke xxiv. 12. 
 
 11. Td (also Elz Gb) puts •• outside " after 
 
 '• weeping", but Td-syn Tg Mey Al 
 after " tomb " : Lm omits it. 
 
 14. om. And: Gb Lm Td Tg Mey Al. 
 
 16. add. after " him **, in Hebrew : Gb' 
 [Lm] TdTgMey Al. 
 
 1". om. "my" (1st): [Lm] Td Tg [Tg- 
 mg] Mey Al. — om. "my" (2nd): 
 Td-syn. 
 
 18. I have seen : Td-svn Tg (not Tg-mg) 
 
 Al w B X. 
 
 19. om. "assembled": Gb D Lm Td Tg 
 
 Mey Al. 
 
 20. add also: Lm Td Tg Al. — om. 
 
 "his": Lm Td Tg Al. 
 
 21. om. " Jesus " : Td Tg Mey [Al]. 
 
 23. have been remitted: Gb' Lm Tg. — 
 have been retained : Elz Gb Lm Tg 
 Al. 
 
 25. place of the nails : Lm Td Tg-mg 
 
 Mey w. A I 4 curss itt vg each-syr 
 Or llil Amb Aug. 
 
 26. the disciples : Td-svn. 
 
 28. om. " And " : Gb Lm Td Tg Mey 
 
 Al. 
 
 29. om. " Thomas " : Gb Lm Td Tg Al. 
 
 30. om. " his " : Lm Td Tg Mey Al. 
 
 CHAPTER XXI. 
 
 1. om. "Jesus": Td Al w. D M curss e 
 »'hr. 
 
 3. om. "immediately": Gb 00 Lm Td 
 
 I _- Mey Al. —the boat : all MSS. 
 
 4. om. " now " (already): Td-syn w. ^* 
 
 curss. — becoming (breaking, pros. 
 partic.) : Td Tg (not Tg-mg) Mey. 
 
 6. And (inst J of " therefore ") : Td- 
 syn. 
 
 8. THE small boat : all authorities. 
 
 11. prof. Thereupon: Td Tg [Tg-mg] Al. 
 
 12. om. "And" (or, But): Td (not Td- 
 
 syn) [Tg] Al. 
 
 13. om. " then " : Gb Lm Td Tg Al. 
 
 14. om. " his" : Gb° Lm Td Tg Al. 
 
 15. 16, 17. Joh>* inst d of "Jonas": Lm 
 
 I'd Tg Mey Al. 
 
 16. beloved sheep (epithet of endear- 
 
 ment) : Td Tg-mg w. B C 19. b Lcif. 
 
 17. beloved sheep : Td Tg Mev Al w. 
 
 ABC Amb. — om. "Jesus": Td- 
 syn [Tg]. 
 
 20 om. " Then " : Gb° Lm Td Tg Al. 
 
 21. add therefore: Lm Td-syn Tg Al. 
 
 24. who wrote: Lm Tg [Al] w. J< B D 
 
 33. vss. 
 
 25. will not: Td-syn Tg.— om. "Amen": 
 
 Gb Lm Td Tg Al. This verse is in 
 all the Uncials but j$*, is om. by 
 63.. and by scholia of many MSS. 
 It is bracketed by Td-syn ; Meyer 
 pronounces it apocrypha] : Al and 
 others suppose it to have been added 
 by John himself some years after 
 the rest had been completed. Many 
 reject the last two verses, and they 
 reject also the whole chapter, be- 
 cause so closely connected with 
 these last two verses. Tg Al add, 
 According to John. 
 
LATER READINGS OF TISCHENDORF. 
 
 Part Fifth of the 8th ed. of Teschendorf's Gr. N. T. has 
 been recently published, containing L'k xviii. 10 — Jo. vi. 23. 
 The readings which vary from readings adopted in the 
 "Synopsis", or both the 7th ed. and the "Synopsis", are 
 as follows : 
 
 L'k xviii. 11 om. "with (to) himself" 
 
 (see Var. Read). 
 „ xx. 24 om. " answered and ". 
 „ „ 28 for " die " (2nd) read be. 
 „ xxi. 2 om. " also " (even). 
 ,, „ 6 om. here (added in Syn.). 
 „ ,, 12 art. expr. in Gr. before 
 
 "synagogues". 
 „ „ 36 restores "these" (rejected 
 
 in Syn.). 
 „ xxiii. 17 om. the verse ([Td-syn]) 
 
 w. A B K L vss. 
 „ „ 39 om. "saying" (also om. in 
 
 7th ed.). 
 „ xxiv. 13 returns to "sixty". 
 „ ,, 21 returns to " -were hoping ". 
 „ ,-, 38 returns to " heart ". 
 Jo. i. 18 returns to "only-begotten 
 
 Son ". 
 „ ,, 21 om. "And" before "he 
 
 saith ". 
 „ „ 26 returns to " stands " (pres. 
 
 inst d of perf.). 
 
 Jo. i. 46 om. "And" before " Na- 
 thanael". 
 
 „ iii. 13 restores " which is in heav- 
 en". 
 
 „ „ 36 om. "and". 
 
 ,, iv. 9 om. " For the Jews have 
 no dealings with the Sa- 
 maritans". 
 
 „ „ 17 returns to "and said, / 
 have no husband ". 
 
 ,, „ 37 om. the art. before true 
 (not, the true sayitig ; 
 but, the sayifig true). 
 
 ,, v. 9 om. " immediately ". 
 
 „ vi. 2 returns to saw. 
 
 ,, ,, 11 he offered inst d of " having 
 offered ". 
 
 )> ?> i5j?ees, inst d of "departed": 
 w. !$* itt vg syr-cu Aug. 
 
 „ „ 22 saw (as in C. V.) inst 3 - of 
 "having seen ". 
 
 „ „ 23 om. " Howbeit ". 
 
NOTES ON THE GOSPELS. 
 
NOTES ON MATTHEW. 
 
 I. 1-17. 
 
 [Compare Luke iii. 23-38.] 
 
 The names in this Genealogy are Hebrew rendered into 
 Greek, as found mostly in the Septuagint Gr. Version, and are 
 variously spelt, as Boos, Booz, Boes ; Daueid, Dauid. Dabid. 
 The Greek spelling of the names is followed closely in the 
 Common Version of the N. T. But in this Translation, for 
 the sake of readier identification, where the same persons are 
 mentioned, the orthography of the C. V. of the O. T. is fol- 
 lowed, except in Luke's Genealogy, where the Gr. names are 
 left as they are found in Tischendorf. 
 
 16. Jesus : Heb. Jehoshua, Joshua, and, after the Cap- 
 tivity. Jeshua, whence Jesus (Gr. 'Itjoovc). — the Christ: 
 meaning, the Anointed [One] ; Heb. the Messiah. — [so] 
 called: Comp., for usage, Xenophon's Anabasis ii. 4. 12, 
 " the [so] called wall of Media." 
 
 I. iS. — II. 23. 
 
 [Compare Luke i. 27, 31-33, 35 ; ii. 21, 7.] 
 
 20. OX HIS HAVING THOUGHT THIS ! lit. he having thought 
 
 these things, i.e. not to expose her, but to divorce her pri- 
 vately. ••These" is often translated in the C. V. that. thus, 
 this, as in M'k xvi. 12. L'k ix. 34. xviii. 23. In the N. T. to 
 think upon or about a thing, is denoted by adding a preposi- 
 tion, a^ in Acts x. [9. Comp. also Anab. ii. 4. 5, "I myself 
 think these same things " (i.e. have these same thoughts that 
 
352 NOTES ON MATTHEW. 
 
 you express), "but I consider" &c. — do not fear: lit. thou 
 shouldsi not fear (the subjunctive, milder than the imperative). 
 This difference in the shade of expression is sought to be pre- 
 served throughout. — begotten: the participle of the verb to 
 beget, and erroneously translated "conceived". 
 
 22. From Is. vii. 14. — [is] : often omitted in Gr. and Lat., 
 when required in English. 
 
 II. 2. in its rising. So also Hammond, Meyer. Lit. 
 in the rising, the article often having in Gr. the force of 
 the possessive in English, and often so translated in the 
 C. V. The word is here in the singular; in verse 1 it is in 
 the plural, and has no article. The oldest MSS sustain, 
 throughout the N. T., the use of the plur. without the art., 
 to signify the East, except in Rev. xxi. 13, where the 
 Sinaitic has the singular, though a later corrector puts it in 
 the plural. In all the other passages the use of the singu- 
 lar num. is adopted to denote the sun-rise, the word "sun" 
 being expressed except in L'k i. 78, in which last passage it 
 may have its equivalent in Orient. — worship : variously de- 
 noting make obeisance to, fay homage to, adore, according to 
 the person addressed. In this Translation the generic -wor- 
 ship is retained. Etymologically it is to kiss the hand toward, 
 accompanied with bowing down, and touching the forehead 
 to the ground. 
 
 3. it (or, of it) : for he may have heard the remark directly 
 or indirectly. The rank of the Magians would have warranted 
 their going directly to the king. 
 
 4. or, Where is the Christ born f For the verb, which in a 
 question usually precedes, sometimes comes last, as it does 
 here. Comp. M'k vii. 5, xii. 37 (in readings adopted by Lach- 
 mann). 
 
 6. From Micah v. 2. The Heb. has thousands inst. of 
 "princes" (rulers), though the latter is sufficiently exact to 
 express the ruling clans, or thousands, into which the tribes 
 were subdivided. — have charge of : lit. act as shepherd of, 
 tend ; expressing the relation of a king to his people as of a 
 shepherd to his flock. 
 
NOTES ON MATTHEW. :\.' t :) 
 
 7. the time of the APPEARING star: the time either 
 since, or when, the star appeared. The construction is just 
 the same with " coming wrath," M*t iii. 7; "coming king- 
 dom," M'k xi. 10 ; " coming king," L'k xix. 3S. The phrase- 
 ology in this and in the 2d verse indicates the appearance of 
 an actual star, or conjunction of stars, at this time. 
 
 9. The phenomenon spoken of in this verse was probably 
 the shining of the star in the direction of Bethlehem, whither 
 they were going — which would be welcomed by the Magians 
 as a happy omen ; and its stay over the heights of the village, 
 after seeming at first to go before them, is similar to what 
 many an observer has witnessed. 
 
 " Hast thou a charm to stay the morning star in his steep course? 
 So long he seems to pause 
 On thy bald, awful head, O sovran Blanc ! " 
 
 12. received response (" responso accepto," vulgate) : 
 i.e. to prayer. It is of the same root with the word in Rom. 
 xi. 4, " What saith the anszver of God?" 
 
 15. from Hos. xi. 1. — The quotation in v 18, is from 
 Jer. xxxi. 15. 
 
 23. N.VZOR.EAN : M'k and L'k use both this and Nazarene ; 
 elsewhere it is Nazorcean alone, probably the broader Gali- 
 lean pronunciation. The declaration may refer to Is. xi. 1, 
 or may express the fulfilment of prophecies indicating the 
 low esteem in which the Messiah would be held. 
 
 In regard to the phrase, " that it might be fulfilled," Winer 
 correctly observes that " most expositors have overlooked the 
 fact that the Hebrew usage interchanges the events of this 
 world with the designs and decrees of God, or rather repre- 
 sents every event as intended and decreed by God; and that 
 in the Biblical style. ' that it might be fulfilled ' may be often 
 used where we, agreeably to our conceptions of the divine 
 government of the world, should have employed, so that it 
 was fulfilled. Sometimes the phrase is used in accordance 
 with the ordinary principles of language, and sometimes is 
 used rhetorically (p. 458, ed. 1S69)." 
 
 23 
 
354 NOTES ON MATTHEW. 
 
 Ill, IV. 
 
 [Comp. M'k i. 1-20, 39, 28; iii. 7, S. — L'k iii. 1-18; iv. 1- 
 15; v. 1-11; iv. 44; vi. 17.— Jo. i. 6-8, 35-43.] 
 
 2. Repent; the definition of this word includes what the 
 Greek etymologically means, to change one's mind or govern- 
 ing purpose. — the kingdom of heaven: or, the heavenly 
 reign. The plural heavens, oftener with, sometimes without, 
 the article, is generally used by M't, and always in this phrase. 
 M'k oftener uses the singular; L'k the plural rarely. M't 
 never uses the phrase, "kingdom of God"; M'k, L'k, John 
 use "kingdom of God," but not "kingdom of heaven" (or, 
 "the heavens"), except John in the Sinaitic MS. iii. 5. 
 Doubtless the use of heavens is from the Hebrew. In this 
 Translation the singular is used, because the plural neither 
 6eems necessary to distinguish style, nor includes the con- 
 ception of three or seven heavens. It often means sky or 
 skies. 
 
 6. baptized : the primary meaning is to dip : hence, to 
 dye, to drench, to immerse, to bathe. But very many Gr. 
 words ending in idzo are simply transferred, not translated. 
 To baptize is therefore a legitimate, and usage makes it an 
 adequate, version. So of Baptizer, Baptist; which certainly 
 are better than Dipper, or Immerser, or Immersionist. The 
 question, whether to immerse belongs to the essential idea and 
 purpose of baptism, will be determined for each one by his 
 conceptions of the mind of Christ, the nature and design of 
 all Christian rites and forms, and Christian freedom itself. 
 
 7. intimated : primarily, to point out secretly. 
 
 10. fine : i.e. in respect to quality. Not agathos, good ; 
 but kalos, fair, fine, choice, excellent. As in Gr., so in Eng., 
 " good " and " fine" are two distinct shades of signification, 
 and should be preserved. In L'k viii. 15, both words are 
 used in close connection in a moral sense, as " a trusty" (or, 
 excellent) " and good heart." 
 
 11. in water, &c. : M't uses the prep, in ; M'k and L'k in the 
 
NOTES ON MATTHEW. l)~>o 
 
 parallel passages omit it. It is so often used in the N. T. like 
 the corresponding prep, in lleb., in the sense of with, as to 
 make it questionable, here as well as elsewhere, which is the 
 exact shade of meaning; but it is unimportant except for pur- 
 poses of word-strife. 
 
 14. tried to hinder: imperfect tense, lit. was hindering. 
 An action is sometimes represented by the imperf. tense as 
 begun, attempted. See Crosby, § 573; Goodwin, p. 7. 
 
 16. the skies were opexed : Cicero de Divinatione, ii. 2S, 
 has " the parting of the sky", to signify the lightning. Hor- 
 ace, Od. I. 34, 6, has "Jupiter dividing the clouds with the 
 glittering fire." 
 
 17. became well pleased : this verb is in the aorist tense, 
 which "expresses the simple, momentary occurrence of an ac- 
 tion ; and of verbs which denote a state or condition, it gen- 
 erally expresses the entrance into that state or condition : as 
 pres. tense, / reign (or. am king;) aorist, I became king." 
 See Goodwin, § 19, and Crosby, § 573. Exactly so in this 
 verse, — present, I am well pleased; aorist, I became well 
 pleased. Winer renders, "whom 1 took into favor" [" ich 
 gewann ihn lieb", I became fond of kim\ p. 27S. The aorist 
 is also often used for the pluperfect. So all the gramma- 
 rians. Winer insists, "that only in appearance is it used 
 for the future ; that it never expresses what is wont to be 
 done; that it cannot be shown distinctly from any passages 
 in the N. T. that it stands for the perfect; that in cases 
 where the action may be used as present, as in Jo. xiii. 31, 
 and xv. 6, it expresses the instantaneous consequence of an 
 action mentioned in the preceding clause." But certainly 
 even in Jo. xiii. 31, cited by Winer, it better falls under the 
 aorist used for the pluperfect, and should be rendered. Now- 
 had the Son of man become glorified, and God had become 
 glorified in him — i.e. by the treachery of Judas viewed as an 
 already accomplished deed. 
 
 In rendering the aorist participle, as in ii. 7, S. 10. having 
 called, sending, on seeing, as similarly in innumerable other 
 passages, the fundamental conception of instantaneous action 
 
356 NOTES ON MATTHEW. 
 
 is implied ; and the expression is varied simply to avoid stiff- 
 ness in translation. 
 
 With this established doctrine of the aorist, and with the 
 reading in L'k ix. 35, — " This is my chosen Son," — the great 
 truth in these passages is, that Jesus, having " increased in 
 favor with God and man", living without sin, being endowed 
 from on high and qualifying himself in every thing essential 
 to his great work, God became so well pleased with him as 
 to send him forth to be the Teacher and Saviour of men. 
 
 The question will arise in many minds, Can we expect the 
 writers of the N. T., who were Hebrews by race, and who in- 
 herited a language with so few tenses as the Hebrew, to be 
 precise in their use of tenses? But if we are to neglect the 
 distinction of the tenses as established by usage, endless con- 
 fusion will arise. Moreover, the free use of the various 
 tenses by these writers shows that they had mastered them. 
 They were also far better acquainted with the Greek Transla- 
 tion of their O. T. than with the Hebrew original, and in that 
 Translation had well learned the signification of the aorist. 
 At any rate, where the usage of the language yields an ade- 
 quate meaning, no one has a right to depart from it and 
 insist on another. For want of attendance to the proper 
 significance of the aorist, errors have originated and been 
 perpetuated. See also on M't xxvii. 46. 
 
 IV. 4. through: a bold anthropomorphism. Quo ted from 
 Deut. viii. 3. 
 
 5. pinnacle : lit. Jin, small -wing, from its appearance to 
 those below. It may have been cope-stone, a sort of eaves, 
 bastion or tower; but, whatever it was, overlooking from a 
 great height the deep rocky ravine under it. 
 
 6. dash: i.e. stub, and so fall. From Ps. xci. 11, 12. 
 
 9. IF thou fall : lit., if having fallen down thou shouldst 
 worship. The subjunctive is generally given in the C. V. in 
 the first future indicative. We have sought generally to pre- 
 serve its true force. The tendency is to its disuse ; but a 
 language is the richer, fuller and more precise with it. The 
 subjunctive is less positive and affirmative, it is not unimpor- 
 
NOTES ON MATTHEW. 357 
 
 tant for its particular shading, and is even indicative of char- 
 acter in the speaker. 
 
 10. The verb rendered "Go thy way ", is the one so often 
 used by Jesus in addressing the sick whom he had cured, and 
 other-. 
 
 It is unnecessary to insist that the narrative of the Temp- 
 tation is all to be literally understood. The time may not 
 have been precisely "forty days"; for the Jews were accus- 
 tomed to use a definite number for an indefinite, to signify 
 about the number. The Israelites were in the wilderness 
 " forty years ". Moses and Elijah each fasted " forty days ". 
 Nineveh was to be overthrown in "forty days". Jesus was 
 seen after his resurrection ••forty days". 
 
 Nor are we to infer that, during this period he ate nothing 
 at all. See further on Luke iv. 2. 
 
 Nor is it necessary to suppose that the Tempter came as a 
 personal being, and took Jesus from place to place, and per- 
 sonally presented to him the objects of temptation. For a 
 conversational form is often given to an account where only 
 the substance of it is meant to be communicated as fact, and 
 agents are introduced into scenes where only the thoughts of 
 the mind are the actors. 
 
 Having separated from the narrative those parts which are 
 incidental, the principal fact remains, that Jesus had tempt- 
 ing thoughts under the circumstances of place (though it is 
 possible that he went from place to place in thought only), 
 and with the deprivations and exposures mentioned as oc- 
 curring in the Desert, and that he triumphed over those 
 thoughts, without incurring the charge, or receiving the 
 taint, of sin. 
 
 A single question remains, How could tempting thoughts 
 originate in a pure mind? This difficulty has led Schleier- 
 macher and Professor Norton to interpret the account as a 
 parable — told at first by Jesus, to show by it how idle were 
 the expectations of the Jews respecting the Messiah, as one 
 who would miraculously supply all their wants, gratify them 
 
358 NOTES ON MATTHEW. 
 
 by performing miracles in the air, and lead them on to 
 universal dominion; but that this parable was misunder- 
 stood by his disciples, and afterwards confounded by them 
 with his own personal experience. 
 
 The occurrence of tempting thoughts to a pure mind may- 
 be accounted for, without supposing that they originated 
 there. For, as has been remarked by Neander, "the purest 
 man, who has a great work to do for any age, must be 
 affected more or less by the prevailing ideas and tendencies 
 of that age, and, unless he struggle against it, the spirit 
 of the age will penetrate his own ". Jesus never cherished 
 or admitted the tempting thoughts; he repelled them at 
 once. They were nevertheless tests of character. If the 
 tempting thought simply tests the subject of it, and shows 
 that one is incapable of harboring and executing it, — as 
 where a man with small or large trusts repels any thought 
 to betray them, — it is an adequate temptation, and he is 
 sinless in it. 
 
 The prominent point of temptation, twice presented, is in 
 the suggestion " If " — "//"thou art the Son of God ". Art 
 thou, Jesus of Nazareth, art thou the Messiah? He had in- 
 deed gone to the baptism of John with the consciousness of 
 his great mission, and had come from it with the divine 
 attestation given to his own soul and to John. Revolving in 
 his mind the objects of his mission, he is led by a spiritual 
 impulse, which he was constrained to obey, to the uninhab- 
 ited region not remote from the place of his baptism. And 
 there comes to him, as there comes to all souls, a season of 
 depression, with no voluntary agency of his own in bringing 
 it on — a depression sufficiently accounted for in the narra- 
 tive itself by the pressure of his bodily wants, of which for a 
 time he had been too rapt in meditation to be sensible ; and 
 he asks himself, Art thou the Son of God? thou whom no 
 one has yet acknowledged but the solitary Baptist, the "voice 
 crying in the wilderness " ? Solve the doubt by converting the 
 stones before thee into loaves of bread to satisfy thy hunger. 
 Instantly the temptation passes away before the uprising 
 
NOTES ON MATTHEW. 359 
 
 thought of man's dependence on God, and his duty to live as 
 God shall appoint. 
 
 Again, on ''the pinnacle of the temple", overlooking the 
 deep vale and hill-side and olive gardens which the people 
 were accustomed to frequent, the same tempting thought 
 occurs, — Art thou the Son of God? thou, the stranger from 
 Galilee, whom not an individual among the crowds below 
 has ever thought of? Test it. Throw thyself down the pre- 
 cipice. God's holy angels shall fly swift to sustain thv gentle 
 descent in their hands, and they who behold, and seek a sign 
 from heaven, will acknowledge thee. But, no: not by such 
 act of presumption would assurance come to him or to the 
 true expectants of the Messiah. 
 
 From the populous city he returns to the Desert, uncheered 
 by any human sympathies, and with the conviction that all, 
 even the best of the Israelites, were filled with expectations 
 of a great earthly ruler in the person of the Messiah. He 
 ascends the mountain, as was his wont, for prayer; but other 
 thoughts intruded. Why might he not fulfil the ideas of his 
 countrymen, and at their head march to universal dominion? 
 So perhaps they w^ould receive him afterwards as Lord of a 
 spiritual kingdom. But this, he reflected, would be to "wade 
 through slaughter to a throne", and to follow the Alexanders 
 and Caesars and Pompeys of the world, and be a declaration 
 of fealty to whatever of evil was summed up under the wor- 
 ship of the Prince of Darkness. And there on that eminence, 
 where the eye of his mind took in with one glance the vast 
 empire of Rome, which included all the kingdoms of the 
 known world, he dashed the suggestion from him, and firmly 
 stood the test of a temptation before which some of the 
 greatest of the sons of men have fallen. 
 
 How many of us. like him. have had disheartening doubts 
 about our mission in the world, and have asked. Is mv duty 
 just here, my work just this! How many have wished to 
 test the matter by demanding results like converting stones 
 into bread! How many have seemed to see no more avail- 
 able way of support than that! How many plunge into 
 
360 NOTES ON MATTHEW. 
 
 presumptuous schemes where there is not one chance in a 
 hundred of success, and, trusting to be upborne by unseen 
 hands, are precipitated into ruin ! How many yield the right 
 to the expedient, and do homage to evil ! 
 
 Let the tempted thank God for the example of Christ! 
 
 "As oft with worn and weary feet 
 
 We tread earth's rugged pathway o'er, 
 The thought how comforting and sweet — 
 Christ trod this very path before. 
 
 " Even such as I this earth he trod, 
 Knew every human ill but sin ; 
 And, though the holiest Son of God, 
 As I am now so he hath been." 
 
 13. Kapharnaum. Consult "The Land and the Book", 
 vol. i. pp. 542-548. 
 
 15. [By] way of: or, toward, on the zvay to. The same 
 word, in Septua., is toward in the C. V. in 1 Kings viii. 48. 
 
 Way of the lake, is like the French road of Paris, for road to 
 Paris. The quotation is from Is. ix. 1, 2. 
 
 16. death-shade : lit. shade of death, a customary expres- 
 sion to denote the thick gloom of calamity and distress. 
 
 18. wrapping-net : lit. a throw-around, and sometimes 
 denoting a garment, as xvrapper. It is not the usual word 
 for net. It may have been so called from its structure, or its 
 different handling and use, or in being cast from place to 
 place. Comp. M'k i. 16. 
 
 23. ailment : lit. softness. The Septuagint use of the 
 Greek word is for disease whether internal or external, and 
 for ailment in general. It is used three times in the N. T. 
 and only by Matthew. 
 
 24. ill with. See M'k i. 34 for authority to connect it 
 with "various diseases." — racking pains: lit. tortures. — 
 demoniacs : the insane. — epileptics : lit. lunatics, not in the 
 modern restricted sense, but so called from the supposed in- 
 fluence of the full moon (Lat. lima) in aggravating the disease 
 of epilepsy. Some epileptics are however the very worst of 
 the insane in our lunatic asylums. 
 
NOTES ON MATTHEW. 361 
 
 V, VI, VII. 
 
 [Comp. M'k ix. 47, 43 ; x. n, 12; xi. 26; i. 22. — L'k vi. 17, 
 20-23: xiv. 34, 35; xvi. 17; xii. 58, 59; xvi. 18; vi. 29, 30, 
 27, 28, 32-36; xi. 2-4; xii. 33, 34; xi. 34-36; xvi. 13; xii. 
 22-31; vi. 37, 38, 41, 42; xi. 9-13; vi. 31; xiii. 24; vi. 43- 
 46; xiii. 25-27; vi. 47-49; iv. 32.] 
 
 3. Happy: fiaKupioi, which the C. V. a few times translates 
 "happy", but generally, "blessed". There are two other 
 words, ev/.o-j 7jto£ and evfoytjfiivos, both also translated " blessed ", 
 the former of which applies to God only, and means firaiscd, 
 adored ; the latter to men in the sense of being blessed by 
 God, or having blessings from Him implored on them by 
 others. The distinction seems important to be preserved, 
 and the word "happy", in modern usage, expresses the sense 
 wherever the word fianapioc occurs. And it is the adequate 
 sense in this passage. For the Jews placed happiness in out- 
 ward things, in material wealth, in high position, in inde- 
 pendence of spirit, in the satisfactions of the appetites and in 
 human praise. Jesus assures it to the lowly, the meek, the 
 disinterested, peace-loving and pure, nor could persecution 
 deprive them of it, but would enhance it. — because: on, 
 which Liddell and Scott never translate for. This last is yup, 
 and both occur in v. 12. — they and theirs : emphatic after 
 " because ". 
 
 15. the measure : in common household use, and contain- 
 ing about a peck and a half. — shines : same verb as in v 16 
 below, where the thought is, So let your light shine, as 
 shines the lamp on the stand, for all men — that they &c. 
 
 l8. NOT ONE SMALLEST LETTER, NOR TIP [OF ONE*] ! lit.. 
 
 not one iota (the smallest Gr. letter 1, like the Heb. ->) nor 
 curved tip. Of course it is metaphorical, but a change in a 
 word in either of these respects in the Hebrew Law would 
 sometimes wholly change the meaning; and Jesus affirms 
 that every part of the Law must stand until the design for 
 which it was instituted should be accomplished. "Manente 
 
362 NOTES ON MATTHEW. 
 
 ratione, manet ipsa lex: cessante ratione, cessat ipsa lex". 
 The reason {of it] remaining, the law itself remains : the rea- 
 son {of it] ceasing, the lazv itself ceases. In this very obvious 
 view, there is no inconsistency between what Jesus teaches 
 here and elsewhere. 
 
 19. one of the least, &c. : comp. xxv. 40, where the C. V. 
 construes differently from what it does here, and yet the 
 Greek construction is very much the same. Evidently, from 
 the scope and context, Jesus is speaking of the moral precepts 
 in the Law. 
 
 22. fiery hell: precisely like the phrase "fiery furnace", 
 "fiery oven", Ps. xxi. 9; Dan. iii. 6. Literally it is, the 
 Gehenna of fire. "Gehenna" among the Jews, like the 
 Tartarus of the Greeks, was equivalent to the word "hell". 
 Jesus calls attention to the source of crime in the wrong 
 feelings that arise and prompt to it. Anger leads to injury 
 that might be cognizable by the lower courts ; and a demon- 
 stration of it in resentful language might be followed by 
 murder itself, for which the Sanhedrim would condemn to 
 death, though they must commit the execution of the sentence 
 to the Roman power. But indulgence in still more passion- 
 ate feeling, with more intemperate expression of it, ripens the 
 subject of it for whatever future punishment of crime had its 
 symbol in the Jewish conception of the fiery hell. 
 
 25. friendly: lit. well-minded. — until: "while" is 
 given neither in Robinson, nor Liddell and Scott, as the 
 meaning of the two Gr. words ; until is the translation of 
 the C. V. everywhere else. And the sentiment (different in 
 some respects from Luke xii. 58) is, Be friendly to your cred- 
 itor to the very last, so that he may see you are well-dis- 
 posed, and mean to act honestly; a course likely to avert 
 resort to force on his part. — officer : the lictor, or police- 
 man, in attendance on the courts. — farthing: Gr. Kod- 
 rantes from the Lat. auadrans, a quarter of an as, or about 
 half a cent. 
 
 28. had committed (aor.) : an act conceived as already 
 done in the purposely lustful look. 
 
NOTES OX MATTHEW. 3(}3 
 
 35. towards : a different preposition from the other, indi- 
 cating the custom of looking toward the Holy City, to make 
 an act more solemn. 
 
 40. tunic: the nearest equivalent in English is shirt, ox 
 frock. It reached from the neck to below the knees. — cloak : 
 commonly a quadrangular piece of woolen cloth, used also 
 as a blanket at night. 
 
 The quotations are in v 4, from Ps. xxxvii. n • i n v ^1 
 from Ex. xx. 13; in v 27, from Ex. xx. 14; in v 31, from 
 Deut. xxiv. 1; in r 33. from Lev. xix. 12. Deut. xxiii. 21 ; in 
 v 3 S. from Ex. xxi. 24; in v 43, from Lev. xix. iS; in v 48, 
 from Deut. xviii. 13. 
 
 4S. YOU SHALL BE PERFECT ! SO all MSS. 
 
 VI. 1. righteousness: the general term under which are 
 specified alms, fasting and prayer. 
 
 2. in full : the force of the prefix to the verb. 
 
 10. take place: the word so often rendered "come to 
 pass." The prayer is, that the kingdom and will of God may 
 have tree course on earth, until earth become like heaven. 
 I hough it implies that men may do the Divine will, this is 
 not the whole or the leading thought. 
 
 11. daily: supersubstantial, by Vulgate. Wickliffe, Douav 
 tfible; special, excellent, peculiar, sufiersubstantial, bv Je"- 
 rome; of our need, by Syr-sch ; sufficient, necessary for sub- 
 sistence, by Syr-p, Or, Chr, Thph, Beza, Kuinoel, Tholuck- 
 coining by Sah; to-morrows, by Coptic. Mover. Grotius] 
 Wetstem, Winer; daily, the Italic (old Lat. of the -d cen- 
 tury;. Tert, Cyp. Aug, Vulgate (in Luke), Luther, De Wette 
 and all the old English Versions, except Wickliffe's 
 
 22, 23. free from blemish: instead of the sense thus con- 
 veyed, it i s doubtful whether the meaning mav not strictly 
 be It your eye is single in its view, you shall move as in a 
 path of light; but if you are envious and covetous, all will 
 be dark to you. It seems plain that Jesus meant to show 
 the tendency of the pursuit of riches to pervert the moral 
 
 sense. 
 
 25. Will not He who gave the greater provide the less? 
 
364 NOTES ON MATTHEW. 
 
 27. The life ordained by God viewed as a measure of length. 
 
 28-30. The lilies toil not to spin and weave their petals, 
 which are their beautiful garment and cheapen the apparel of 
 a king. The hand of God weaves the clothing of the fields, 
 and adds the rich adorning. The metaphor shows that Jesus 
 had an eye for simple, natural above all artificial beauty, and 
 conceived of things as a poet. 
 
 VII. 9, 10. A blended structure of sentence (see W. p. 512). 
 Rhetorically, What man is there of you who, if his son 
 should ask bread, would give him a stone? 
 
 13. broad : a compound word meaning roomy, spacious. 
 
 14. close : the image is that of a path or alley running 
 between houses or hills, which approach so close that one 
 must rub as he passes along; or by a precipice to which 
 one clings, to keep from falling below. The verb of which 
 "close" is a participle is also used to denote the pressure of 
 the crowd on Jesus (M'k iii. 9). 
 
 17. corrupt : i.e. cankered, or diseased trees. 
 
 25. fell upon : so, lit., and different from that in v 27. 
 
 VIII — IX, 1. 
 
 [Comp. M'k i. 40-44, 29-34; iv. 35-41; v. 1-17; ii. 1. — L'k 
 v. 12-14; vii. 1-10; xiii. 28; iv. 38-41; ix. 57-60; viii. 22- 
 37. The references to the O. T. are to Lev. xiv. 2 ; Is. liii. 
 
 4-] 
 
 6. boy : an appellation given to a servant, down to the 
 present day; also to nobles, as servants of kings (xii. 18). 
 
 8. lit., I am not a fit [person], that thou enter, &c. 
 
 12. there? where the Jews were least expecting it, and 
 themselves being the subjects of it. 
 
 17. carried away : i.e. removed by curing. 
 
 18. other side : the opposite shore of the lake. 
 
 20. nests: lit. tabernacles, lodges. "The house-sparrows 
 make a home of their nesting-places, which they occupy the 
 year round, and keep in constant repair" (Living Age, No. 
 1 188). Dr. Thompson (L. and B. vol. 1. p. 397) saw nests of 
 
NOTES ON MATTHEW. 365 
 
 the sparrow so numerous that the " trees seemed stuffed full 
 of dry stubble." It was in Xaphtali, about the sources of the 
 Jordan ; and Jesus and his disciples had doubtless often seen 
 them. 
 33. [in particular] : see, however, Winer, p. 43S, d. 
 
 IX, 2-3S. 
 
 [Comp. M'k ii. 3-12. 14-22: v. 22-43; v >- 6-34. — L'k v. 18- 
 3S; viii. 41-56; vii. 17; xi. 14, 15; x. 2.] 
 
 x 3- Quoted from Hos. vi. 6. 
 
 15. lit. so/is of the bride-chamber — a Hebraism. 
 
 17. Fermentation would distend the wine-skins — which 
 the new skins would bear; but the old, that had been once 
 distended, would bear no more and burst. 
 
 30. expostulated i this word occurs also M'k i. 43, xiv. 5; 
 Jo. xi. 33 , 38. 
 
 X — XI, 1. 
 
 [Comp. M'k iii. 14-19; vi. 7-1 1; xiii. 9-13; iv. 22; ix. 41. — 
 L'k ix. 1 ; vi. 14-16; ix. 2-5 ; x. 4-12, 3; xxi. 12-17; xii. 11, 
 12; vi. 40; viii. 17; xii. 2-9, 51-53; xiv. 26. 27; xvii. 33; 
 x. 16. — Jo. xiii. 16; xv. 20; xii. 25; xiii. 20.] 
 
 15. will it have been : the Gr. verb to be, with the 
 perfect or aorist participle, is often used for the fut. perf., 
 where a verb has not the latter form. And " with many verbs 
 the future perfect differs very slightly, if at all. from the ordi- 
 nary future" (Goodwin, p. 44). In the present case it i^ a 
 verbal, instead of a perf. part., with the fut. of the verb to be. 
 
 But there is no verb in Greek which would easily express 
 the exact shade of thought contained in the verse; and a fut. 
 perf., or a Perf, far tic. with the fut. of to be. cannot be looked 
 for. It is therefore in harmony with usage to treat the ver- 
 bal, and "the ordinary future" of to be, as a future perfect. 
 Does the nature of the case and the context seem to require 
 this? 
 
3(36 NOTES ON MATTHEW. 
 
 In the first place, the judgment not of individuals, but of 
 cities, is declared ; nations and cities receive their judgment 
 in this present world. In the second place, history shows 
 that the doom of Jerusalem, and of other cities of the Jews, 
 was more horrible than that of Sodom and Gomorrah. 
 
 16. wary : (ppovifiog, prudent, sagacious ; Xen., Anab. ii. 6, 7, 
 uses it in describing a man wary, sagacious, self-possessed 
 amid perils. The Gr. word meaning wise is ao<pog (pi. coQoi). 
 The snake glides away out of the reach of his enemy when he 
 
 can# unsoiled: lit. unmixed; hence, uncontaminated. No 
 
 creature keeps more unsoiled than the dove, even in the 
 midst of defilement ; but it is not " harmless " to gardens and 
 crops, nor peaceable. Jesus, sending forth his disciples where 
 they would encounter persecution and great personal peril, 
 while he would counsel no pusillanimity, advised them to be 
 always on their guard, and, where contention would be folly, 
 do as he himself did— convey themselves out of the reach of 
 harm if possible. And exposed to contamination on every 
 side, and to getting mixed tip with impure persons, or with 
 affairs foreign from their mission, they must endeavor to keep 
 themselves " as unsoiled doves." 
 
 23. the next : lit. the other. This is also a German and 
 a French idiom. See Undine, ch. ii., the other morning, for 
 the next morning. 
 
 29. penny : assarion, a coin worth about a cent and a half. 
 — fall: Dr. Thompson (L. and B. vol. 1, p. 53) says of the 
 sparrows, that " they stop up your stove and water-pipes with 
 their rubbish ; are caught in great numbers, destroyed as a 
 worthless nuisance, and five are still sold for two pence " If 
 not a sparrow, thus pursued and knocked down, falls without 
 the Father's will, let the persecuted disciple look upward and 
 
 fear not. 
 
 35, 36. The language of the prophet Micah, vii. 6. 
 
NOTES ON MATTHEW. gQ^ 
 
 XI, 2-30. 
 
 [Comp. L'k vii. 18-2S; xvi. 16; vii. 31-35; x. 13-15, 12, 21, 
 22. — Jo. x. 20.] 
 
 3. A question with reference to the declaration in Dcut. 
 xviii. 15; also v 5 seems to refer the inquirers to Is. xxxv. 
 5, 6 and lxi. 1. 
 
 10. Quoted from Mic. iii. 1 ; also v 14 refers to Mic. iv. 5. 
 
 12. invaded by force: Comp. L'k xvi. 16 for the same 
 word (in C. V. "presseth"), used actively. 
 
 19. If the true reading be children, the idea may be, that 
 the truly wise had perceived and confessed the divine wisdom 
 expressed and manifested by Christ. Or the wisdom may be 
 that of this world, of which the conduct described by Jesus is 
 characteristic. The ivise spoken of, v 25, below, are not the 
 truly wise, but the refuted wise men, and may be the "chil- 
 dren" alluded to v 19, as they certainly are the persons de- 
 scribed in the verses immediately preceding. 
 
 23. exalt thyself : (or, be lifted up) i.e. in thy pride. 
 Comp. Is. xiv. 13-15 for a similar declaration, — u Thou hast 
 said in thy heart, I will ascend to heaven, I will exalt my 
 throne above the stars of God; . . . yet thou shalt be brought 
 down to the underworld, to the sides of the pit." For the 
 rendering " exalt thyself," it is sufficient to refer to the use of 
 the passive form with the middle or reflexive signification. 
 Compare also Is. iii. 16, " are haughty " {lifted up), where in 
 the Septuagint it is the passive aor. of the same verb. 
 
 To be brought down to the subterranean Hades, here means 
 to disappear from existence as a citv. 
 
 26. so, not otherwise, came to pass thy sovereign good will. 
 
 27. fully knows : the force of the prep, in composition. 
 
368 NOTES ON MATTHEW. 
 
 XII. 
 
 [Comp. M'k ii. 23-28; iii. 1-6, 22-35.— L'k vi. 1-9; xiv. 5; 
 vi. 10, 11; xi. 14, 15, 17-23; xii. 10; vi. 43-45; xi. 16,29-32, 
 24-26; viii. 19-21. The references to the O. T. are to 
 1 Sam. xxi. 6; Num. xxviii. 9, 10; Hos. vi. 6; Is. xlii. 1-4; 
 Jonah i. 17, iii. 5; 1 Kings x. 1.] 
 
 1. grain-fields: lit. sown tracts, which were often of 
 great extent, as in the plain of Gennesaret, and other great 
 plains. 
 
 20. the judgment : i.e. which he had announced, v 18. 
 
 31. blasphemy: the imputation of such benevolent works 
 as the cure of the man, dumb and blind, to satanic agency, 
 implies the greatest possible depravity. 
 
 40. Jonah in the sea-monster's belly: Regarding the 
 book of Jonah as poetic, it is unnecessary to take the account 
 of his being thrown overboard and swallowed by a sea- 
 monster as any thing more than his getting into trouble in 
 consequence of fleeing from duty. Every man who flees from 
 duty gets swallowed by a whale. 
 
 XIII. 
 
 [Comp. M'k iv. 1-11, 25, 12-20, 31-34; vi. 1-6. — L'k viii. 4- 
 10, 18; x. 23, 24; viii. 11-15; xiii. 19, 21; iv. 22, 24. —Jo. 
 iv. 44. O. T. quotations from Is. iv. 9, 10; Ps. lxxviii. 10; 
 Dan xii. 3.] 
 
 15. sullenly : the same adverb is used in this same sense, 
 Anab. ii. 1, 9. 
 
 19. [as the ground] : There is an ambiguity in the appli- 
 cation of the word to sow ; for both the seed is sowed, and 
 the ground. Hence the phrase in brackets, to express the 
 sense. 
 
 22. times : lit. age. 
 
 25. darnel : Arabic zuwan, Gr. zizanion, the seeds of 
 which produce dizziness, vomiting, and even death. It is 
 
NOTES ON MATTHEW. 369 
 
 not the American "tares"; it is more like "the cheat," and 
 ergot or " spurred " rye. 
 
 26. lit., made crop; i.e. headed out. 
 
 32. "The trees, and even the shrubs, are stuffed full of the 
 nests of the field-sparrows, which live on the wild oats cov- 
 ering the Mind-hills." (L. & B. vol. ii. p. 260.) 
 
 33. measures : Gr. aarov (sing) ; Heb. seah; same as fxofooc, 
 v. 15. The quantity indicates bread made to sell. 
 
 52. become cVc. : lit. disciplcd to, as in M't xxvii. 57. 
 
 XIV. 
 
 [Comp. M'k vi. 14-19. 21-29, 32-56. — L'k ix. 7-9; iii. 19, 20; 
 ix. 10-17. — Jo. vi. 1-21.] 
 
 6. midst : according to Meyer, of the feast-hall. 
 
 13. on hearing (2nd) : probably not of the departure of 
 Jesus, but of the death of John — which stirred still more the 
 element of revolution, and led them to seek Jesus to make 
 him a king, and throw oft" the yoke of Herod. Comp. Jo., vi. 
 15, who adds that at last they were about to take him by force 
 and carry out their purpose. 
 
 14. coming out : i.e. from the boat (often so expressed also 
 by Mark). Those seeking him, perceiving his object in tak- 
 ing boat with his disciples, cut across by land, gathered mul- 
 titudes along with them, whom Jesus therefore met as he 
 disembarked. 
 
 24. put, &c : lit. tortured ; nautically, laboring hard in a 
 heavy sea. 
 
 XV. 
 
 [Comp. M'k vii.-viii. 1-10. — L'k vi. 39. O. T. quotations 
 from Ex. xx. 12, xxi. 17; Is. xxix. 13.] 
 
 5. Meyer and others regard this as a sioflest's, and render a-> 
 C. V. ; but Winer (p. 600) as in this Transl. 
 17. vault: lit., privy, or stool. 
 
 26. Notwithstanding his seemingly repulsive answer to the 
 
 24 
 
370 NOTES ON MATTHEW. 
 
 woman, he had perceived her faith and wished to bring it 
 out; and there was that in his tone which assured her, and 
 perhaps was like saying, It is not allowable, is it? His final 
 words, in which she was so freely commended as well as her 
 request granted, must have sent her away deeply gratified. 
 
 XVI. 
 
 [Comp. M'k viii. 11-21, 27-ix. 1. — L'k xii. 54-56; xii. 1; ix. 
 18-27; xvii. 33.— Jo. vii. 69; xii. 25.] 
 
 5. forgot : or, had forgotten : If the former, then they 
 forgot, after they had come across the lake, to buy loaves for 
 their further journey to Csesarea Philippi. 
 
 7. Winer (p. 598) renders, [He says this] because we took, 
 &c. 
 
 17. Bar-Jonah: the patronymic of Peter — "Bar" mean- 
 ing son. 
 
 18. the gates of the underworld : lit. of Hades, the 
 unseen [realm], for which the Germans have adopted under- 
 world as the equivalent word. The meaning is, that the 
 Church of Christ shall never, like human kingdoms and 
 institutions, come to ruin and pass into oblivion. Eighteen 
 centuries have rolled away, and it still lives, while the powers 
 that strove to crush it have perished. 
 
 25, 26. life: used here in two senses — life as men esteem 
 it, and life in the deeper sense in which Jesus so often 
 used the word. 
 
 27, 28. This and similar language of Jesus in reference to 
 his Coming, is most inadequately and erroneously given in 
 such translations as " he will come" for he is about (or soon) 
 to come, and "hereafter" (comp. xxvi. 64) instead of hence- 
 forth, or lit. from now. Channing (Address at Lenox, 
 Works vi. p. 409) presents the idea with equal nobleness of 
 language and truth of spiritual insight: — "Christ in the 
 New Testament is said to come, whenever his religion breaks 
 out in new glory, or gains new triumphs. He came in the 
 
NOTES ON MATTHEW. 371 
 
 Holy Spirit on the day of Pentecost. He came in the de- 
 struction of Jerusalem, which, by subverting the old ritual 
 law, and breaking the power of the worst enemies of his 
 religion, insured to it new victories. He came in the refor- 
 mation of the Church. He came on this day four years ago, 
 when, through his religion, eight hundred thousand men 
 were raised from the lowest degradation to the rights, and 
 dignity, and fellowship of men. The Christian, whose in- 
 ward eyes and ears are touched by God, discerns the coming 
 of Christ, hears the sound of his chariot-wheels and the voice 
 of his trumpet, when no other perceives them. He discerns 
 the Saviour's advent in the dawning of higher truth on the 
 world, in new aspirations of the Church after perfection, in 
 the prostration of prejudice and error, in brighter expressions 
 of Christian love, in more enlightened and intense consecra- 
 tion of the Christian to the cause of freedom, humanity, and 
 religion. Christ comes in the conversion, the regeneration, 
 the emancipation of the world." 
 
 XVII, 1-2 1. 
 
 [Comp. M'k ix. 2-29. — L*k ix. 2S-42. O. T. quotations from 
 
 Mai. iv. 5 ] 
 
 20. One of the many remarks of Jesus illustrating his mode 
 of speech, his use of metaphor and hyperbole — conveving 
 always the deepest truths indeed, but which, if pressed too 
 literally, cause his real thought to be missed, and his mean- 
 ing to become distorted. 
 
 XVII, 22 — XVIII, 35. 
 
 [Comp. M'k ix. 30-37, 42-45, 47. — L'k ix. 43-48; xvii. 2, 1; 
 xv. 4-7; xvii. 3, 4.] 
 
 24. iialf-shf.kel : lit. didrachma (pi.) a silver coin worth 
 about thirty cents, and paid by every Jew as yearly tribute to 
 the temple. 
 
372 NOTES ON MATTHEW. 
 
 27. shekel : Gr. stater, an Attic coin worth sixty cents, 
 and therefore paying the tax for two persons. 
 
 It is in entire harmony with Christ's mode of teaching, 
 often paradoxical as well as metaphorical, to explain this 
 finding of the coin as the sudden occurrence to Peter's mind, 
 while he was taking the hook from the fish's mouth, of what 
 his Master really meant — viz. to go and sell it, as he had 
 often in like manner done, and with the proceeds pay the 
 tax. It also best agrees with the manner of Jesus through 
 the whole account. Consider that Peter having promptly 
 said "Yes" to the officer's inquiry, Does not your Teacher 
 pay the customary tax, — the Teacher himself takes the op- 
 portunity, as soon as they got into the house, to check his 
 forwardness, and give him something to think of. "Do 
 kings," said he, "exact tribute of their sons, or of other per- 
 sons?" To Peter's ready and corrrect reply, Jesus says, 
 "Then are the sons exempt." "But," he added, "to avoid 
 giving offence, go catch a fish, and in the mouth of the first 
 one that comes up you will find the money." There are 
 instances enough to show, that the first impression received 
 from the words of Jesus was often not the correct one, nor 
 intended to be. But he sought to arrest men's minds, and 
 set them to thinking. 
 
 XVIII. 6. mill-stone : one turned by an ass in the large 
 mills ; in distinction from the smaller turned by two female 
 domestics, where a wooden handle was inserted in the upper 
 stone, by which it was turned, both the women holding on to 
 the handle, and alternately pulling or pushing. 
 
 14. The conception is that of a sovereign sitting in state, 
 and a decree issued in his presence. 
 
 16. Comp. Deut. xix. 15. 
 
 28. A Roman denarius ("penny," C. V.) was a silver coin 
 worth fifteen cents. — whatever : lit., if thou owest any thing 
 (a common Gr. idiom, Anab. i. 5, 1 ; vii. 3, 21). 
 
NOTES ON MATTHEW. '■',':) 
 
 XIX, XX, 1-16. 
 
 [Comp. M'k x. 1-31- — L*k xvi. iS; xviii. 15-30; xxii. 30. The 
 references to the O. T. are to Gen. i. 27; ii. 24; Deut. 
 xxiv. 1; Ex. xx. 12-16; Lev. xix. 18.] 
 
 14. to SUCH belongs : a very common Gr. idiom. 
 
 [9. the father, &c. : also a German usage ; and the article 
 in such cases need not in English always be rendered by the 
 possessive pronoun. 
 
 22. This rich young man, though so exemplary, had failed, 
 where so many fail, in devoting his wealth to doing good. 
 
 28. An enthronement not merely in the future life, but one 
 in which the followers of Jesus still judge the tribes of men, 
 and all human institutions and deeds, by the principles of 
 his religion ; and, applying these principles, they reform 
 society, and promote on earth the kingdom of righteousness, 
 peace, and joy. "The name of king has grown dim before 
 that of apostle" (Channing). 
 
 XX, 17. — XXI. 17. 
 
 [Comp. M'k x. 32-52; xi. 1-1S, 10, 15-17. n. — L'k xviii. 31- 
 33; xxii. 25-27; xviii. 35-43; xix. 2S-38, 45, 46, 39, 40. 
 O. T. quotations from Zach. ix. 9; Is. hi. 7; Jer. vii. 11; 
 Ps. viii. 2 ; cxviii. 22, 23.] 
 
 XX. 2(j. M't says, " txvo blind men"; M'k and L'k speak of 
 one. M't and M'k narrate the cure as wrought when Jesus 
 was leaving Jericho ; L'k, when he was drawing near the city, 
 and before entering it. 
 
 XXI. 1. Dr. Barclay (City of the Great King) seems to 
 have discovered the ruins of Bethphage on a spur of the 
 Mount of Olives. 
 
 9. That is, Blessings be on him, &c. See Ps. cxviii. 2$, 26. 
 
374 NOTES ON MATTHEW. 
 
 XXI, iS. — XXII. 14. 
 
 [Comp. M'k xi. 12-14, 20-24, 27-33; x ^- 1-12. — L'k xx. 1-19; 
 
 xiv. 16-24.] 
 
 20. Td and others make this a question, How did, &c. ? 
 32. Comp., for construing the last clause, Acts vii. 19; and 
 see Winer, p. 326. 
 
 41. badly, bad : Gr. naKove, kclkljc. 
 
 42. this [headstone] : so the fern. gen. both in Sept. and 
 Mt. demands. In the Heb. it may be neut., referring to the 
 whole matter. 
 
 XXII. 4. dinner : the meal at noon, with which the mar- 
 riage festivities began. 
 
 12. struck speechless: lit. muzzled — like the familiar 
 phrase, " shut up." So also v 34. 
 
 XXII, 15. — XXIII. 
 
 [Comp. M'k xii. 13-31, 35"37> 34> 3§> 39- ~ L ' k xx - 20-38; x. 
 25-27; xx. 41-44, 40, 45; xi. 43; xx. 46; xi. 52, 42, 39, 
 (44?), 47-51; xiii. 34, 35. O. T. quotations from Deut. 
 xxv. 5; Ex. iii. 6; Deut. vi. 5; Lev. xix. 18; Ps. ex. 1; 
 cxviii. 26.] 
 
 15. Either their own question, or his reply, being the net 
 with which they hoped to catch him. 
 
 16. lit., lookest not into (or upon) face of men : that is, for 
 some intimation of their will, and so framing an acceptable 
 reply; or showing deference toward those of high personal 
 standing and appearance, while the inferior are slighted. 
 
 XXIII. 11. lit., the greater. It is the same usage also in 
 French. 
 
 15. son of : i.e. an heir of, aft subject for. 
 
 16. Sanctuary : properly the nave, the holy place of the 
 temple. "Sanctuary" has been adopted to distinguish the 
 place from the courts and porticos so often meant by "tem- 
 ple." 
 
NOTES ON MATTHEW. "m ") 
 
 25. full, &c. : perhaps of the fruit of their intemperate 
 pursuit of gain. 
 
 35. the altar of burnt-offering in the court. 
 
 XXIV, XXV. 
 
 [Comp. M'k xiii. 1-9, 10, 13-33, 35-—L'k xxi. 5-12, 17, 19- 
 23; xvii. 31, 23, 24, 37; xxi. 25-33; xvii - 26, 27, 35, 36; xii. 
 39, 40, 42-46; xiii. 27; xix. 11-27. See also Dan. ix. 27; 
 Is. xiii. 10.J 
 
 2. see you not these all : he calls their attention to 
 the whole of the vast fabric, with the view to impress them 
 more deeply by what he should immediately add. 
 
 3. Presence : so the C. V. in two or three places, and it is 
 the direct sense of the word. — close of the age. Matthew 
 is the only one of the Evangelists who uses this phrase. The 
 writer of the Epistle to the Hebrews employs it (except that 
 he has ages instead of "age"), ix. 26, in a connection where 
 the idea conveyed by it is clearly the same as in Matthew, — 
 " now, once for all, in the close of the ages, he has been man- 
 ifested for the putting away of sin by his sacrifice." Paul 
 also employs it (with a slight change in the words), 1 Cor. 
 x. 11, where the meaning is clearly also the same, — "written 
 for our admonition, upon whom the ends of the ages have 
 come." 
 
 There is not one clear instance in which the Greek word 
 aiuv, age, is used in the sense of "worlds." — not in Heb. i. 2, 
 where the declaration is, that God, by (or owing- to) his Son, 
 constituted the ages or eras — the primitive, the patriarchal, 
 the Mosaic, and finally the era of his Son completing the 
 cycle. Nor in Heb. xi. 3, does it mean "worlds." P"or the 
 conception of ages or eras is more suited to the context. The 
 idea is, that by faith we understand that the various ages and 
 dispensations were all fitted and framed by God's word, pre- 
 paratory to the coming and presence of Christ, so that as a 
 consequence what is seen has risen not from things apparent 
 to view. Abraham saw this future reign of the Messiah, 
 
376 NOTES ON MATTHEW. 
 
 Moses saw it, by faith, and not from any apparent indications 
 of it in their time. Even now it is by faith we view it, amid 
 the cries of " Lo, here," " Lo, there," and "All things con- 
 tinue just as they were." It is faith by which we stand when 
 we daily pray, "Come, thou kingdom of heaven! Come, 
 Friend and Saviour of the race who didst shed thy blood on 
 the cross, to reconcile man to man, and earth to heaven ! 
 Come, ye predicted ages of righteousness and love, for which 
 the faithful have so long yearned! Come, Father Almighty, 
 and crown with thy omnipotence the humble strivings of thy 
 children to subvert oppression and wrong, to spread light 
 and freedom, peace and joy, the truth and spirit of thy 
 Son, through the whole earth ! " (Channing's Address at 
 Lenox.) 
 
 This close of the age is " the end of the Jewish," or 
 Mosaic " dispensation" "succeeded by the era and reign of 
 the Messiah " (Dr. Robinson in his Lexicon thus interpreting 
 in not a few places). 
 
 "Ultima Cumaei venit jam carminis aetas; 
 Magnus ab integro sasclorum nascitur ordo : 
 Jam nova progenies coelo demittitur alto." 
 
 "The last age, predicted by the Cumsan song, has now 
 come ; the great course of the ages arises afresh, . . . now a 
 new offspring is sent down from high heaven" (Virg. Ec. iv. 
 4-6). Comp. also on xvi. 27, 28. 
 
 6-12. As a commentary on the predictions in these and 
 other verses, compare the masterly description by Tacitus 
 (Hist. i. 2) of the events which began to take place in his 
 own time, two years before the destruction of Jerusalem : — 
 
 "I attempt a work abounding in calamities, fierce with 
 conflicts, discordant with seditions, cruel even in peace itself. 
 There were four civil wars, more foreign ones, and often both 
 mingled together, . . . cities swallowed up or overwhelmed ; 
 . . . Rome laid waste by conflagrations ; sacred rites pol- 
 luted ; enormous adulteries ; the sea full of exiles ; the rocks 
 stained with slaughters ; atrocities raging more fiercely in the 
 city; nobility, affluence, honors declined and borne, treated 
 
NOTES ON MATTHEW. 377 
 
 as crimes, and ruin most sure on account of virtue, . . . 
 slaves corrupted against their masters, . . . and those, who 
 had no enemies, crushed by their friends." 
 
 "Nor yet was the age so sterile in the virtues, as not to 
 produce also fine examples of them." 
 
 13. saved : it seems inadequate to restrict the thought of 
 Jesus to temporal salvation. 
 
 15. desolating, &c. : or, abominable desolator. The his- 
 torical event, corresponding with this description, seems to 
 have been the progress of the Roman army so far as to leave 
 no doubt with every one not infatuated, that the catastrophe 
 was inevitable and close at hand. There would now be no 
 longer time for delay, and flight must be hastened. In the 
 foresight of the suddenness and trials of the crisis, Jesus 
 could not repress his feelings of sorrow for suffering woman 
 and her helpless children in that dav. 
 
 29, 30. This metaphorical language was often that of the 
 prophets in portraying the gloom of a great coming crisis, 
 and the revolutions in human affairs. The fearful spectacles 
 of those days would be the sign, which the Jews so often de- 
 manded, that they had the presence of the Son of man. 
 
 XXV. The continuation of the same theme, with new ap- 
 peals to his disciples for watchfulness and fidelitv. 
 
 31-46. Not only the principle, which underlies these most 
 solemn and significant words, embraces those who should be 
 faithful or unfaithful up to the great crisis of which Jesus had 
 spoken, but the very process and results of the judgment 
 here described are still going on, and will go on from age to 
 age. 
 
 46. punishment: lit., chastisement, correction. The Sep- 
 tuagint uses the word in the sense simply of punishment. 
 But Plato (De Repub. ii. 280) and Xenophon (Anab. ii. 6, 9) 
 modify it with reference to the discipline and good of those 
 punished. Says the former, " God did [to men after death] 
 what was just and good, and they were benefited by being 
 chastised." — eternal: this word is used so often in the 
 Scriptures to denote indefinite length of duration, that it 
 
378 NOTES ON MATTHEW. 
 
 seems presumptuous to affirm positively that any more was 
 in the Master's thought here. The " punishment" will last 
 as long as the sin shall last; and the " life" too will last as 
 long, and only as long, as the character on which it depends 
 shall last. It yields substantially the same results, if the 
 word " eternal " be taken in the sense of that which is beyond 
 the limits of time. 
 
 XXVI. 
 
 [Comp. M'k xiv. 1-50, 53-72. — L'k xxii. 1-23, 39, 34, 40-55, 
 66-71, 63-65, 55-62. —Jo. xi. 47; xii. i-S; xiii. 2, 21, 26, 38; 
 xviii. 2, 3, 10, 11; ii. 19; xviii. 15-18, 22, 25-27.] 
 
 25. Thou: emphatic; as much as to declare, Thou saidst 
 it, not I. And so in many other places. 
 
 29. drink it with you new : of course not literally, but 
 indicating his fresh communion with them in the kingdom 
 of God, now so soon to be established — probably also not 
 without the deeper signification that underlay all his remarks 
 of this nature, since he himself lived so much more in that 
 eternity of which he spoke, than in time. 
 
 31. From Zach. xiii. 7. 
 
 40. Alford renders, Are you so entirely unable? 
 
 45. Robinson and others make this a question. 
 
 49. fondly: or, eagerly — the force of the preposition in 
 composition of the verb. 
 
 51. smiting, with intent to kill; but the sword glanced. 
 
 64. henceforward: lit., from noxv. Mark the nature of 
 the declaration, and see how it shows the spiritual conception 
 of Jesus in respect to his Coming. From his very death, so 
 soon to take place, they would see his administration of 
 power, and his coming on the clouds of the sky ! 
 
 67. slapped : an indignity which no other word (as it also 
 exactly corresponds to the Greek) so perfectly expresses. 
 
 O. T. quoted and referred to, Zech. xiii. 7; Dan. vii. 13. 
 
NOTES ON MATTHEW. 379 
 
 XXVII. 
 
 [Comp. M'k xv. 1-47. — L'k xxiii. 1, 3, 2, 17-27, 32-39, 44~55- 
 
 —Jo. xviii. 28, 33, 37-4o; xix. 2, 3, 6, 13-19, 23-25, 29, 30, 
 
 3S, 40-4--] 
 
 2. The title of Pilate was properly procurator* or deputy- 
 governor of Judcea, under the governor-general or proconsul 
 of Syria. 
 
 9. From Zach. xi. 12, 13 (not Jeremiah). 
 
 27. Prjetorium : properly the headquarters of the prator 
 (or proconsul), or his representative; which at Jerusalem 
 were at the former palace of Herod. The bema. or judgment- 
 seat, was in the area or court adjacent. — the whole co- 
 hort : for the arrest of Jesus, only a portion of the military 
 force in the castle of Antonia had been detached, who were 
 probably posted outside the garden, while the commander 
 advanced with the Jewish officials (comp. L'k xxii. 52). The 
 binding of Jesus — with a chain by the wrists between two 
 soldiers — took place according to John (xviii. 12) at his first 
 arrest. After his sentence to the cross, on being taken into 
 the Prastorium, the whole body of the troops were collected to 
 heap indignities on their victim, and attend him to execution 
 on the cross. — repeatedly: the force of the imperfect; i.e. 
 they kept striking with the stick of cane-pole. 
 
 3$, 43. Comp. Ps. xxii. 18, 8. 
 
 46. why didst thou forsake me? It is the aorist tense ; 
 and the meaning, according to determinate Hebrew usage is, 
 Why didst thou abandon ?ne to my enemies to suffer thus? an 
 exclamation forced out by his agony, and indicating no want 
 of submission to the will of God; and it is altogether in 
 harmony with that in the garden, " Father, if it be possible, 
 let this cup pass from me"! Such feelings and utterances 
 are natural, and without them Jesus would not have been 
 human, nor his example had such power to comfort and sus- 
 tain under the pressure of heavy distress. Even the perfect 
 tense would sanction this meaning; but the aorist has the 
 
380 NOTES ON MATTHEW. 
 
 advantage of entirely excluding the supposition that God 
 was then really hiding his face from Jesus. The very expres- 
 sion, ''My God"! shows where he felt himself sheltered, and 
 his last words, "Father, into thy hands I commit my spirit", 
 show both his filial acquiescence, and his assurance that the 
 Father was with him to the end. Comp. Ps. xxii. i. 
 
 52, 53. The exigency of this passage is met by explaining 
 the phenomena as caused by mental excitement from the 
 recent events. The departed saints "appeared to many", 
 but not a word more is added. People thought they saw 
 apparitions ; and the record of it by Matthew is valuable as a 
 feature of the times. The exclamations in other places, — 
 "It is an apparition", "It is his angel", show the current 
 belief out of which what Matthew records could so easily 
 spring. 
 
 XXVIII. 
 
 [Comp. M'k xvi. 1-10, 15. — L'k xxiv. 1-9. — Jo. xx. 1.] 
 
 19. unto the name, &c. : Gr. elc ; either unto the Father, 
 Son and Holy Spirit as the objects and grounds of faith ; or 
 for the promotion of the work and cause of the Father, Son 
 and Holy Spirit (comp. xviii. 20). 
 
 20. every day : lit., all the days. The French have just 
 the same idiom. — to the close of the age: i.e. the Jew- 
 ish age (comp. xxiv. 3). For the Messianic reign being thus 
 established, and the new age thus surely on its course, with 
 the great persecuting Jewish power baffled and prostrate, the 
 disciples would have finished their mission, would have had 
 the Master's aid in it to the end, the work would be virtually 
 done for all time. The principle, however, here announced 
 by the Master of course embraces his disciples and their work 
 throughout the new and last age, and he is with them every 
 day until their work also shall be finished, and the daily 
 prayer taught by himself shall be fulfilled, — "Our Father, 
 who art in heaven! Hallowed be thy name! Thy kingdom 
 come, thy will take place on earth also as in heaven ! " 
 
NOTES ON MARK. 
 
 I. 
 
 [Comp. M't xi. 10; iii. 1-6, 11-13, 16, 17; iv. 1, 2, 11, 12, 17- 
 
 22, 13; vii. 28, 29; viii. 14-16, 2-4. — L'k vii. 27; iii. 2-4, 
 21, 22; iv. 1, 2, 14, 15, 31-44; v. 12-16.— Jo. i. 23, 6, 7, 29, 
 32, 33-] 
 
 4. baptism of repentance: i.e. "engaging to, or seal- 
 ing, repentance" (Winer, p. 1S8). — unto (or, for) : express- 
 ing the result of repentance. 
 
 5. confessing : lit., confessing out, or thoroughly. 
 
 23. with: lit., in, a Hebrew usage, expressive of state 
 (Winer, p. 184). 
 
 25. Hush : lit., be muzzled. 
 
 39. in: lit., into: so in Xen., Anab. v. 6, 37, speak into the 
 army; "because" (says Hertlein quoted by Boise) "the 
 speaker is conceived of as entering into the midst of his 
 hearers". But Robinson explains it as following the verb of 
 motion — came into and preached there, 
 
 45. UPON: on uninhabited plains and heights. 
 
 II — III, 6. 
 
 [Comp. M't ix. 1-17; xii. 1-14. — L'k v. 17-39; yu !-«•] 
 
 4. removed: lit., unroofed. — dug OUT. — Thompson (L. 
 & B. Vol. ii. 6-S) has the best explanation of this. The 
 houses in that region are still built very low. with flat roofs 
 reached by a stairway outside. The roof is of beams about 
 three feet apart, on which short sticks are laid, and then the 
 
382 NOTES ON MARK. 
 
 matted thorn-bush, and then a coat of thick mortar, and on 
 that another coating of marl or earth. Probably the part over 
 the leivan (or open place in front, under the common roof) 
 was thus dug out. But L'k v. 19 mentions tiles also, which 
 may have been put into the marl over this levjan. 
 
 12. full of excitement : the word " ecstasy" comes from 
 this Greek root, which is sometimes rendered in the C. V. 
 " he is beside himself". 
 
 18. [at that time]: so Meyer; but Winer and Alford, 
 " used to fast". 
 
 23. began, &c. : Meyer, Winer and others say that it must 
 be distinctly rendered, "they made, by plucking ears of 
 grain, a pathway in the field"; and the former finds therein 
 a discrepancy between Matthew and Mark. But while the 
 verb in the active voice, as in the text, commonly denotes to 
 make a pathway, and in the middle voice signifies making a 
 journey, yet in Judges xvii. 8 (Septuagint), where it is prop- 
 erly translated, as he journeyed, it is the active voice, and is 
 like the Latin iter facere, to make a journey. Moreover, to 
 say nothing of the slow work of making a path by plucking 
 off the heads of grain, the example adduced by Jesus to jus- 
 tify his disciples is pertinent only as it recognizes a pressing 
 need. Was this need that of making a path, or was it their 
 hunger? Certainly the latter; and they satisfied it not by 
 making a path, but by plucking off the heads of grain, to eat 
 as they went along. 
 
 Abiathar: so in all MSS. But Ahimelech was the high 
 priest (1 Sam. xxi. 1) ; Abiathar was his son and David's 
 friend. 
 
 HI, 7-35- 
 
 [Comp. M't xii. 15, 16; x. 1-4; xii. 24-32, 46-50. — L'k vi. 17- 
 19; iv. 41; vi. 12-16; xi. 15, 17-22; xii. 10; viii. 19-21.] 
 
 29. One who imputes works of goodness to a bad spirit is 
 guilty of a sin, the consequences of which to himself may 
 never be averted. He is liable to grow more malignant, and 
 v ecome utterly hardened in sin. 
 
NOTES ON MARK. 383 
 
 IV, i-34- 
 
 [Comp. M't xiii. 1-23 ; v. 15 : x. 26 ; vii. 2 ; xiii. 12, 31, 32, 34. 
 — L'k viii. 4-1S; xiii. 18, 19.] 
 
 iv, 35. -v, 43- 
 
 [Comp. M't viii. 18, 23-34: ix. 1. 1S-26. — L'k viii. 22-56.] 
 
 39. "be (and remain) still" — so Winer, p. 315 ; lit., keep 
 muzzled. 
 
 V, 1-15. For an account of modern cases of insanity in 
 Syria, which in general characteristics are wonderfully like 
 that recorded here by Mark, see L. & B. i. p. 213, where also, 
 in the same paragraph, is a remarkable description of epilep- 
 tics. Who but an insane man would ever think that a legion 
 of demons were in him? It meets the exigency of the pas- 
 sage, to interpret the madness as passing, at the word of 
 Jesus, into the swine. 
 
 19. In the Perrea it was not necessary for Jesus to make the 
 restrictions which he did in Galilee. 
 
 3S. wailing: Gr. cAaXa&vras — where the sound expresses 
 the sense. It is the piercing wail-chant. See L. & B. i. pp. 
 
 i-H-147- 
 42. transport : or, excitement — the same word as in ii. 12. 
 
 VI. 
 
 [Comp. M't xiii. 53-58; x. 1. 9-14: xiv. 1-36. — L'k ix. 1-9; 
 vii. 19. 20: ix. 10-17.— Jo. vi. 1-13, 15-21.] 
 
 3. the carpenter: i.e. the well known carpenter. 
 
 14. king : •• more popularly, but less accurately, than Mat- 
 thew and Luke, who eall Herod Antipas tetrarch" (Mey.). 
 
 1.-. ,\s ONE, &c: i.e. not an extraordinary prophet like 
 Elijah, but a common one. 
 
 20. guarded: i.e. from the wrath ot" Herodias. 
 
384 NOTES ON MARK. 
 
 22. young girl : same word as in v 41. 
 
 34. coming out : i.e. disembarking (so Alf. and Mey.) — 
 see M't xiv. 13, and also verse 54. 
 
 48. wishing to pass by: Meyer interprets that this was 
 to attract their notice, and so initiate the request for help. 
 
 53. to Gennesaret : i.e. having been driven out of their 
 course, past Bethsa'ida and Kapharnaum. 
 
 VII — VIII, 10. 
 
 [Comp. M't xv. 1-39.] 
 
 VIII, 10 — IX, 1. 
 
 [Comp. M't xv. 39; xvi. 1, 4-27; x. 39, 33; xvi. 28; L'k xii. 
 1; ix. 18-26; xvii. 33; xii. 9; ix. 27.] 
 
 14. but one : the mention of their having but one loaf, is 
 to show more strongly their subsequent forgetfulness to pro- 
 vide themselves with the needed supply of bread, after they 
 had landed and were journeying further. 
 
 22. Bethsaida : at the mouth of the Jordan and head of the 
 lake — a p ar t being built on the Galilean side, where Andrew, 
 Peter and Philip were born, and part on the east side, in the 
 district of the tetrarch Philip. They take this east side on 
 their way to Csesarea Philippi. Comp. L. & B. ii. pp. 31, 32. 
 
 27. about: lit., of See Winer, p. 187. 
 
 33. The sight of the disciples influenced him to the strong 
 rebuke, making Peter an example (Meyer). 
 
 IX, 2-50. 
 
 [Comp. M't xvii. 1-12, 14-23; xviii. 1-5; x. 40, 42; xviii.6-9; 
 v. 30, 29, 13. — L'k ix. 28-50; xvii. 2 ; xiv. 34.— Jo. xiii. 20.] 
 
 12. [He comes] that: so Winer; but many take Iva as 
 equivalent here to on, meaning, it is xvritten that, &c. 
 
 13. also: others render, "both"; and some, "even". 
 
NOTES ON MARK. 385 
 
 13. in respect to HIM : the recorded fate of the first Elijah, 
 viewed as foreshadowing that of the second. 
 
 26. Here, if not in other parts of the account, as is the fact 
 also elsewhere, the demon and the sufferer are blended in 
 thought, and the act of the latter is spoken of as the act of 
 the former. 
 
 44. There are three passages which may help explain the 
 language in this and in the parallel texts. (1) Is. lxvi. 24, 
 "And they shall go forth and look upon the carcasses of the 
 men that have transgressed against me : for their worm shall 
 not die, neither shall their fire be quenched ; and they shall be 
 an abhorring to all flesh." (2) Judith, xvi. 17, "Wo to the 
 nations that rise up against my kindred! the Lord Almighty 
 will take vengeance of them in the day of judgment, in put- 
 ting fire and worms in their flesh; and they shall feel them 
 and weep forever." (3) Wisdom of the Son of Sirach, vii. 
 17, "The vengeance of the ungodly is fire and worms." 
 
 It seems very clear that the prophet had no reference what- 
 ever to the future state of men beyond this present world, 
 but that he spoke, in the language of poetry, of the fate of 
 rebellious men, whose bodies should lie a spectacle and warn- 
 ing forever, as do Sodom and Gomorrah with their smoke 
 still ascending, to the mind's eye. Of a similar purport are 
 the two passages from the Apocrypha. 
 
 Now conceding to Dr. Robinson, and to the authorities 
 quoted in his Lexicon, that there is no evidence of any other 
 fires having been kept up in the valley of Hinnom (Gehenna) 
 than the detested fires of old in which the ancient Israelites 
 burned their infants in sacrifice to Moloch; conceding also 
 that the later Jews of the times of Christ had a conception of 
 "Gehenna" like the "hell" so called in the popular lan- 
 guage of to-day, yet the question arises, What was the idea 
 in the mind of Jesus? He himself was a. prophet, and spoke 
 more in the language and spirit of the prophets than any of 
 his disciples; and therefore, in quoting the greatest of the 
 prophets who preceded him, he himself probably spoke more 
 nearly, it" lie did not speak exactly, in accordance with that 
 
 25 
 
386 NOTES ON MARK. 
 
 prophet's thought. It is questionable even if he meant chiefly 
 the fires of remorse, real and terrible as these are. But he 
 may have meant particularly those consequences of sin which, 
 springing from the sources here alluded to in Mark, are a 
 public warning to all who are tempted in a like manner. 
 Such a "hell" as we see men fall into in this life, is often 
 both fearful and " fiery ". 
 
 49, 50. Meyer gives thirteen different interpretations of this 
 passage besides his own. The sense may be as follows: the 
 "fire" is the discriminating and test fire (Comp. M't iii. 
 10-12; also Jo. xv. 2; 1 Cor. iii. 13-15; Mai. iii. 2; iv. 1, 2), 
 which is to be applied to every one without exception, to the 
 disciples also, as thoroughly as the salt to the sacrifice. Every 
 one must be seasoned and purified in spirit and character, 
 and must particularly have the spirit of peace. Thus will he 
 be a "living sacrifice, holy and acceptable to God". If the 
 savor of purity and peace shall be lost, nothing can compen- 
 sate for the loss, and the expedients to restore it will gener- 
 ally prove as vain as to recover the lost savor of salt. 
 
 X, 1-3 1. 
 
 [Comp. M't xix. 1-9; v. 31, 32; xix. 13-30. — L'k xvi. 18; 
 
 xviii. 15-30.] 
 
 16. fervently : expressed by the prep, prefixed to the 
 verb. 
 
 X, 32 — XI, 11. 
 
 [Comp. M't xx. 17-34; xxi. 1-11. — L'k xviii. 31-33; xxii. 25- 
 27; xviii. 35-43; xix. 29-38. —Jo. xii. 12-15.] 
 
 32. The scene represented here, in connection with vs. 17-31, 
 is that of Jesus starting on his journey to Jerusalem ; met im- 
 mediately by the rich young man, with whom he converses ; 
 talking afterwards with his disciples on the difficulty of en- 
 tering into the kingdom of heaven, and the sacrifices required 
 for it; then walking on; most of the disciples remaining 
 
NOTES ON MARK. 387 
 
 astounded where they were; some however following on in 
 fear; and finally Jesus calling them all together again, with 
 whom he talks as he travels on. 
 
 51. RABBUNI (Gr. Rabbouui): i.e. Great Master — a title 
 publicly given only to seven persons among the Jews, all of 
 the school of Hillel, and of great eminence. 
 
 XI, 4. street; lit., path around, i.e. turning oil" from the 
 main path, and going around the village. 
 
 XI, 12 — XII, 44. 
 
 [Comp. M't xxi. 1S-20. 12-17. -0-22; vi. 14; xxi. 23-27, 33- 
 46; xxii. 15-46; xxiii. 6, 7. — L'k xix. 45-48; xx. 1-47: xxi. 
 1-4.— Jo. ii. 14-17-] 
 
 24. believe that you received : i.e. that then when you 
 asked you really obtained your request, to be fulfilled in due 
 time. 
 
 XII. 34. Not far, Sec. : we sometimes use the phrase, 
 ''You are not far from the truth", to mean that one really 
 has it. This scribe showed by his intelligent answer, that he 
 understood the nature of the kingdom of heaven, and, if his 
 spirit and life were agreeable to it, he was already in the 
 kingdom of God. 
 
 35-37. The point of this seems to be that the scribes taught, 
 and the people expected, a Messiah who was to be literally 
 son of David and a temporal ruler. Jesus intimated that the 
 Messiah was to be a spiritual ruler, who came to enthrone a 
 spiritual religion, and to whom David looked with higher 
 views of his relation to men than the scribes conceived. 
 
 40. This verse may commence a new period (so Lach- 
 mann, Tischendorf and Meyer) ; and the construction would 
 be, The devourers of widows' homes [that they are], and 
 making their long prayers, — these shall receive a great deal 
 severer condemnation. 
 
888 NOTES ON MARK. 
 
 XIII. 
 
 [Comp. xxiv. i-S; x. 17-22; xxiv. 9, 13, 15-25, 29-36; xxv. 
 13-15; xxiv. 42. — L'k xxi. 5-19; xii. 11, 12; xxi. 20-24; 
 xvii. 30, 31, 23; xxi. 25-33; xix - 12-14; xxi. 34-36.] 
 
 4. Comp. this verse with M't xxiv. 3, for further confirma- 
 tion that the so-called "end of the world" is nothing differ- 
 ent from this second question in Mark — which the whole 
 context here shows to be answered by Jesus with application 
 to the events already considered in interpreting the twenty- 
 fourth and twenty-fifth chapters of Matthew. 
 
 30. this generation: Meyer justly says that "through- 
 out the N. T. this phraseology means the prese?it generation ; 
 it never means feople". Nor does it ever mean class, or 
 kind, of people. Jesus presupposes, moreover, that some of 
 his disciples would live to see the great crisis of which he 
 spoke ; and his exhortation in v 33 lies at the foundation of 
 this. 
 
 XIV. 
 
 [Comp. M't xxvi. 3-75. — L'k xxii. 1, 2; vii. 36-38; xxii. 3- 
 14, 17-20, 39, 33, 34, 40-55. 67-71, 63, 64, 54-62.— Jo. xi. 47, 
 53, .57; xii. 1-8; xvi. 32; xiii. 36-39; xviii. 1-15 ; h. 19; 
 xviii. 16-18, 25-27.] 
 
 8. Jesus does not seem to put his own construction upon 
 the act, but to recognize it as done out of genuine insight 
 and sympathy. 
 
 20. who is dipping: probably not at that very moment; 
 but Jesus expressed the pain he felt, that one associated and 
 sitting then with him at table should commit the crime. 
 
 33. quite : the intensive force of the preposition in com- 
 position. 
 
 36. Abba : a Syriac word meaning father, which subse- 
 quently became attached to the paternal name of God, either 
 as a proper name, or expressive of filial earnestness. 
 
NOTES ON MARK. 389 
 
 41. There -was now no longer need of their watching, as he 
 had wished, so that he might not be surprised when off his 
 guard. He had said, ''I lav down my life of myself " : and 
 he now came forward to do so. A slight feeling of reproach 
 and sadness seems to mingle with his address to the disci- 
 ples. 
 
 51. It is reasonable to suppose that this was Mark himself, 
 who, hearing the military and crowd pass, rose and followed 
 from curiosity, or possibly conjecturing something of their 
 purpose. 
 
 61. Adored: Blessed in the sense of being praised and 
 worshipped. 
 
 63. robes : lit., tunics. Distinguished persons wore two 
 tunics. 
 
 XV — XVI, s. 
 
 [Comp. M't xxvii. 1, 2, 11-61; xxviii. i-S. — L'k xxiii. 1-3, 
 17-26, 32-55; xxiv. 1-10.] 
 
 11. The crowd here initiate the asking for Barabbas ; in 
 M't, Pilate does it. 
 
 21. Alexander and Rufus : referred to as subsequently 
 well-known persons — perhaps those mentioned in Rom. xvi. 
 13. and 2 Tim. iv. 14. 
 
 23. The drugged wine was customary to be given as an 
 opiate against the terrible agonies of death by the cross. 
 
 36. The account differs from Matthew's. In Mark, it is the 
 man who says, " Hold", &c, and his motive is to keep Jesus 
 alive longer, in order to see whether Elijah will come to his 
 rescue. In Matthew, it is some of the bystanders who cry, 
 Hold! seeking to prevent the man from alleviating his suf- 
 ferings, thus making the extremity the greater, in which to 
 have Elijah interpose. But the sutl'erer expired apparentlv 
 in the very midst of this scene. 
 
 39. so expired: this centurion may have been in heart, 
 if not in fact, a proselyte, who had some knowledge of the 
 
390 NOTES ON MARK. 
 
 living God, and who, looking at all the circumstances, be- 
 lieved that Jesus was the Son of God. 
 
 XVI, 3. out of : indicating that the stone had been rolled 
 into the entrance, or the entrance-way descending- to the 
 tomb, and so closed it. 
 
 4. for it was very large : mentioned, perhaps, as indi- 
 cating that it therefore could not escape their attention (so 
 Meyer); or perhaps to explain their perplexity, or possibly 
 both together. 
 
 8. no one : except of course those to whom they were 
 sent. 
 
 XVI, 9-20. 
 
 See the various readings in reference to the genuineness of 
 this passage. Some of the internal difficulties are as fol- 
 lows : — 
 
 9. from : the Gr. preposition here used is found nowhere 
 else in Mark in connection with " casting out". 
 
 10. she : this word, expressed and without emphasis, is 
 foreign from Mark's usage. — went: the word occurs no- 
 where else in the previous portion, in any connection; but 
 here at the close it occurs three times. — those who had 
 been with him : the Greek phrase, as it is here, never occurs 
 elsewhere in Mark, or the other Gospels. 
 
 11. was seen: the Greek word here, and in v 14, nowhere 
 else occurs in this sense in Mark. — disbelieved : found in 
 M'k only here and in v 16. 
 
 12. after these events: found in Mark only here. — 
 was manifested: found thus in Mark only here and in 
 
 v 14. 
 
 The general style of the whole passage seems different 
 from that of Mark. 
 
NOTES ON MARK. 
 
 391 
 
 LIST OF REFERENCES IN MARK TO THE OLD 
 TESTAMENT. 
 
 Chap. 
 
 i- 2, 3 • 
 
 Mai. iii. 1 ; Is. 
 
 xl. 3. 
 
 Chap. 
 
 xii. 19 . 
 
 . Deut. xxv. 5 
 
 >> 
 
 .. 44 • • 
 
 Lev. xiv. 2. 
 
 
 >» 
 
 „ 26 . 
 
 . Ex. iii. 6. 
 
 >> 
 
 ii. 25 
 
 1 Sam. xxi. 6. 
 
 
 M 
 
 „ 29 . 
 
 . Deut. vi. 4. 
 
 >> 
 
 iv. 12 . 
 
 Is. vi. 10. 
 
 
 M 
 
 » 31 • 
 
 . Lev. xix. iS. 
 
 >> 
 
 vii. 6 
 
 Is. xxix. 13. 
 
 
 >> 
 
 „ 36 • 
 
 . Ps. ex. I. 
 
 »> 
 
 H IO . 
 
 Ex. xx. 12, xxi 
 
 17- 
 
 19 
 
 xiii. 14. 
 
 . Dan. ix. 27. 
 
 »> 
 
 ix. 44 . 
 
 Is. lxvi. 24. 
 
 
 »» 
 
 M 24. 
 
 . Is. xiii. 10. 
 
 n 
 
 x. 4 . 
 
 Deut. xxiv. 1. 
 
 
 »> 
 
 xiv. 27 . 
 
 . Zach. xiii. 7. 
 
 ») 
 
 „ 7 • • 
 
 Gen. ii. 24. 
 
 
 »» 
 
 „ 62 . 
 
 . Dan. vii. 13. 
 
 >» 
 
 » 19 
 
 Ex. xx. 12-17. 
 
 
 >> 
 
 xv. 28 . 
 
 . Is. liii. 12. 
 
 M 
 
 »> 
 
 xi. 17 . 
 
 xii. 10 
 
 Is. lvi. 7 ; Jer. 
 Ps. cxviii. 22. 
 
 vii. 11. 
 
 »» 
 
 „ 34 • 
 
 . Ps. xxii. 1. 
 
NOTES ON LUKE. 
 
 I, II. 
 
 [Comp. M't i. 18, 20, 21, 23, 25; ii. 1, 22, 23.] 
 
 2. assistants OF the word: or, in the matter; accord- 
 ing to classic usage, of which these introductory verses are 
 an example. In verse 4, "accounts" (or, matters) is pi. of 
 "word". 
 
 3. in A consecutive manner : a comparison of the par- 
 allel passages, which are given as they harmonize, will show 
 that in the order of events related in common by the three 
 Evangelists, Mark and Luke generally agree, while they dif- 
 fer much from Matthew. The discrepancy between Luke and 
 M't is greater, because so many of the teacJiings of Jesus are 
 recorded by these two, while Mark relates chiefly the events. 
 Even if a large number of the parallels be assumed to have 
 been uttered at different times and on different occasions, the 
 discrepancy between Matthew and Luke will be great. The 
 preference in chronological order is generally given to Mat- 
 thew. It is therefore only a consecutiveness of narration 
 which can be claimed for Luke. 
 
 The difference of style between the Introduction and the 
 rest of the two chapters, and also between other portions, is 
 so great, that Luke may be supposed to have frequently 
 preferred transcribing or translating the records, which he 
 obtained, in their simple and often grand Hebrew phrase, to 
 any elaborateness of his own. But the same hand which 
 wrote the Introduction appears again and again in vigorous 
 and impressive statement, and he seizes hold of incidents 
 
NOTES ON LUKE. 393 
 
 and teachings of the highest importance, which the others 
 have omitted- 
 
 7. years : lit., in their days. So in i. 18, ii. 36 (her days). 
 
 13-17. The rhythmic and poetic character of this and sim- 
 ilar passages justifies their being put in poetic form. 
 
 69. A horn of salvation: i.e. a strong deliverer — 
 " horn " being a symbol of strength. 
 
 7S. the sun-rise: see on M't ii. 2. 
 
 II. 2. The chronological difficulty attending this verse is 
 removed, if reliance can be put on an inscription discovered 
 a hundred years ago and referred to Saturninus, but recently 
 by Mommsen and Bergmann to Quirinius, to the effect that 
 he was twice governor of Syria, once three years before 
 Christ down to his birth, when the registration occurred, and 
 a second time from a.d. 6 to 12. 
 
 14. of good will: assuming this as the true reading, the 
 literal construction is peace to men of good will. But (as says 
 Winer, p. 191) "sometimes, and particularly in Paul's epis- 
 tles, the Genitive, when placed after, is separated from its 
 governing noun by another word, Rom. ix. 21 " (Has not the 
 potter power over the clay? which lit. is, Has not power the 
 potter of the clay /). Although Winer does not quote L'k ii. 
 14. this comes fairly under the same principle. By " good 
 will " is meant God's good will, everywhere in the Gospels, 
 and generally in the N. T. 
 
 15. over: across the pastures and fields from where they 
 were. 
 
 49. Either " in my Father's affairs," or at my Father's 
 house (comp. M't xx. 15; Jo. i. 11, xix. 27). 
 
 The passages in the O. T. quoted and referred to are Mai. 
 iv. 5, 6; 1 Sam. ii. 1-10; Gen. xxii. 16-1S; Lev. xii. 3, 4, 8; 
 Ex. xiii. 2. 
 
394 NOTES ON LUKE. 
 
 III. 
 
 [Comp. M't iii. 1-3, 5-12; xiv. 3, 4; iii. 13, 16, 17; i. 1-17.— 
 M'k i. 1-5, 7, 8; vi. 17, iS; i. 9-1 1.— Jo. i. 6, 7, 15, 19, 23, 
 
 26, 27, 32-34.] 
 
 4-6. From Is. xl. 3-5 (Septuagint Version, from which 
 Luke chiefly quotes). It predicts the deliverance of the Jews 
 from the captivity in Babylon, and describes the future glory 
 of the nation. The second Part of " the Book of the prophet 
 Isaiah", which commences with this fortieth chapter and 
 ends with the sixty-sixth, exhibits a very marked transition 
 in style and subject-matter, and maintains the difference 
 throughout. It portrays events and persons so intimately 
 connected with the Captivity, that on any tenable theory of 
 inspiration it could not have been written by the same per- 
 son who designates himself as the contemporary of " Uzziah, 
 Jotham, Ahaz and Hezekiah"; nor by any other than a 
 prophet living in the times of the Captivity, to whose con- 
 ception the great Deliverer, the Messiah, seems near at hand. 
 What the prophet looked for did not take place at the return 
 of the Jews. Neither the preparation, nor what followed, cor- 
 responded with the splendor of their description ; nor have the 
 centuries since yet brought all the blessings predicted to both 
 Jews and Gentiles. But the deliverance began to come at 
 last in a way which this prophet did not perfectly see, and 
 yet saw more clearly than any who preceded him. The per- 
 fect fulfilment of what inspired men of all ages and nations 
 have hoped and predicted, has been coming more and more 
 surely and more and more widely, since the mission of Jesus 
 Christ. It will come to all mankind with the universal 
 prevalence of that kingdom of heaven's righteousness, peace 
 and joy, which he established ; ever to be increasing in glory 
 and effecting changes for good in the world, until the glow- 
 ing predictions of the greatest of all the prophetic writers 
 shall seem to fall short of the reality. 
 
NOTES ON LUKE. 395 
 
 IV — V, 16. 
 
 [Comp. M't iv. 1-12, 24; xiii. 57; vii. 28, 29; viii. 5, 14-16; 
 iv. 18-22; viii. 2-4. — M'k i. 12, 14; vi. 1,4; i. 21-39, 16- 
 20, 40-45. — Jo. iv. 44. O. T. quotations from Deut. viii. 3 ; 
 vi. 13; Ps. xci. 11, 12; Deut. vi. 16; Is. lxi. 1, 2.] 
 
 1. by the Spirit: Gr. in, which is probably Hebraistic. 
 
 2. ate nothing : in Acts xxvii. 33, Paul says, "this is the 
 fourteenth day that you continue fasting, having taken noth- 
 ing". And the historian Appian (as quoted by Doddridge) 
 speaks of an " army which for twenty days together had nei- 
 ther food nor sleep" — i.e. were without their regular food 
 and rest. Was it not thus with Jesus? 
 
 18, 19. What the prophet had spoken in his own person, 
 Jesus applies also to himself. 
 
 V, 17 — VI, 11. 
 
 [Comp. M't ix. 1-17; xii. 1-14. — M'k ii. 1-28; iii. 1-6.] 
 
 VI, 1. second-first: perhaps the first Sabbath of the 
 second year of the Sabbatical year — the cycle of seven years ; 
 or, the second after the Sabbath of Unleavened Bread, and 
 the first Sabbath of the seven full weeks before Pentecost. 
 
 VI, 12-49. 
 
 [Comp. M't v. 1 : x. 2-4; iv. 24. 25; v. 2-6, 11, 12, 39-42; vii. 
 12; v. 44-4S; vii. 1, 2; xv. 14; x. 24: vii. 3-5, 16, iS; xii. 
 33-35; vii. 21, 24-27. — M'k iii. 13-19, 7, S; iv. 24.— Jo. xii. 
 16; xv. 20.] 
 
 12. lit., in the -prayer of God. 
 
 13. L'k and M'k agree as to the time and place of the ap- 
 pouitmoit of the apostles. M't does not definitely speak of, 
 or mean, their appointment in x. 1, 2, but may imply it in v. 
 I ("his disciples came to him"). 
 
396 NOTES ON LUKE. 
 
 17. descended : from the top to a level spot on the mount. 
 In M't viii. 1, the preposition from denotes descending and 
 leaving the mount altogether. Nothing thus far shows two 
 different discourses, but one and the same. Moreover, they 
 both agree in the events that immediately preceded and fol- 
 lowed the discourse. 
 
 20-25. The sources, on which Luke relied, failed to present 
 distinctly here the spiritual aspect of the teachings of Jesus, 
 as recorded by Matthew. Luke omits much that Matthew 
 records, and distributes the rest elsewhere. He also intro- 
 duces here one or two remarks which Matthew reports as 
 made on other occasions. 
 
 VII. 
 
 [Comp. M't vii. 28; viii. 5-13; xi. 2-19. — M'k 1, 2. O. T. 
 quotations from Mai. iii. 1.] 
 
 VIII. 
 
 [Comp. M't xxvii. 55; xiii. 1-11, 18-23; v. 15; x. 26; xiii. 
 12; xii. 46-50; viii. 18, 28-34; ix. 18-26. — M'k xv. 41; iv. 
 1-22, 24, 25; iii. 3 J -35; iv- 35"4i 5 v. 1-43. O. T. refer- 
 ence, Is. vi. 10.] 
 
 28. It is a remarkable feature that the demoniacs so readily 
 recognized Jesus, and owned him as the Son of God. Many 
 of them were probably religious men, become insane through 
 the excitement of the times ; and there is nothing more com- 
 mon than deep religious sensibility and acuteness of discern- 
 ment among this class of persons. There have been cases 
 in our asylums where Christian faith has been the great in- 
 strument of restoration to sanity. 
 
 31. the abyss: the Gehenna, or Tartarus in Hades, ac- 
 cording to the belief of the times. 
 
 45. jostling : the Gr. word used in the other accounts 
 means to press together, to squeeze ; the word used by Luke, 
 to push out of place, to crowd one off his feet. 
 
NOTES ON LUKE. 397 
 
 IX. 
 
 [Comp. M't x. i, 5, 7, io, n, 14; xiv. 1, 2, 13-16, 20, 21 ; xvi. 
 13-2S; xvii. 1-8, 14-18, 22, 23; xviii. 1, 2, 4, 5; viii. 19-22. 
 — M'k vi. 7, 8, 10-16, 30-44; viii. 22, 27-31, 34-38; ix. 1-9, 
 14-40.— Jo. vi. 1-13.] 
 
 12. desert place : the part of Bethsaida on the N.E. shore 
 of the lake was surrounded by a desolate region, which how- 
 ever in spring was covered with a carpet of green grass. 
 
 55. The words omitted by the principal MSS. (see V. R.) 
 are so much in the manner of Jesus, as to suggest their hav- 
 ing been really uttered by him, and, if not originally in 
 the text of Luke, afterwards put in the margin, and thence 
 finally, like many other instances, finding their way into the 
 text. 
 
 X. 
 
 [Comp. M't ix. 37, 38; x. 16, 9-15; xi. 21-23, 25-27; xiii. 16, 
 17; xix. 16; xxii. 35-39. — M'k xii. 28, 29. — Jo. xiii. 20; xi. 
 1, 2 ; xii. 1,2. O. T. quotations from Deut. vi. 5 ; Lev. xix. 
 
 18.] 
 
 18. fallen: the perf. part., making a vision of Satan 
 already fallen headlong, with the suddenness and velocity of 
 a flash of lightning. 
 
 19. An instance of the metaphorical language of Jesus, 
 worthy of notice. 
 
 22. Though Luke does not say with the others, fully know, 
 the meaning is clearly that. Certainly none so full, none so 
 worthy knowledge of God, had been communicated before 
 Christ came ; and none has since, except what may be traced 
 directly to him. 
 
 42. chose: either had chosen, and now acted accordingly; 
 or in the act of sitting down to listen to him, rather than 
 busy herself in household service on that occasion (as Martha 
 was doing beyond the wish of Jesus), she chose the good part 
 and the needful thing. 
 
398 NOTES ON LUKE. 
 
 XL 
 
 [Comp. M't vi. 9-13; vii. 7-1 1; ix. 32-34; xii. 38, 25-30, 43- 
 45> 3M2; v. 15; vi. 22, 23; xxiii. 25, 26, 23, 6, 7, 27, 4, 29- 
 3 : > 34-3 6 5 13- — M ' k ni - 22 > 2 3- 2 7; ix - 4°; iv - 21.] 
 8. importunity : lit. impudence, -without sense of shame. 
 
 Cicero (Manilian Law, xvi.) has a similar hyperbolic use of 
 
 the word — that "no one was so immodest as even silently to 
 
 wish of the gods so great things" &c. 
 
 30. Observe L'k and Mt's different explanation of the sign, 
 which was perhaps parenthetic by these Evangelists — L'k 
 making it an illustration that without repentance the Jews 
 would perish. 
 
 31. A queen, &c. : figures of speech to bring into bolder 
 relief the justice of the doom of the Jews. 
 
 XII. 
 
 [Comp. M't xvi. 6; x. 26, 33; xii. 32; x. 19, 20; vi. 25-33, 
 19-21 ; xxiv. 43-51 ; x. 34, 35; xvi. 2, 3; v. 25, 26. — M'k iv. 
 22 ; iii. 29; xiii. 11.] 
 
 15. In wealth, one has not the disposal of his life, as of his 
 property — which is the point of the parable. 
 
 20. They demand : i.e. thy life shall be deinanded of thee. 
 
 29. Meyer and De Wette interpret, Be not too high-raised 
 in your expectations. 
 
 49. what choose I: Meyer and De Wette render, And 
 how I xvish that, &c. (So in the Wisdom of the Son of 
 Sirach, xxiii. 14, Thou wilt wish thou wert not born !) 
 
 58, 59. The application here is clearly not like that in M't 
 v. 25, 26, but it is to the Jews as a people, and to their 
 national punishment unless they should repent. Were the 
 occasions different? Or was the tradition of time and occa- 
 sion different, which Luke followed ? Or was he sometimes 
 obliged to follow his own best judgment in localizing many 
 sayings ? 
 
NOTES ON LUKE. 399 
 
 XIII. 
 
 [Comp. M't xii. n; xiii. 31-33; vii. 13. 14; xxv. 10-12; vii. 
 23: viii. 11. 12; xix. 30; x. 31 ; xxiii. 37-39. — M'k iv. 30- 
 3-5 *• 3 1 -] 
 
 12. thou hast become: it is characteristic of Jesus to 
 anticipate a thing to be done, as already done; and it grew 
 out of the faith which lie strove to impart to his disciples — 
 believing that he received when and what he asked of God. 
 
 32, 33. These Pharisees may tell that wily ruler. Herod 
 Antipas, if they choose, that Jesus purposes to devote three 
 days more to his work in Galilee, and finish it; still, how- 
 ever, pursuing his journey, in no haste, not leaving Herod's 
 jurisdiction until the third day, and so sure of not perishing 
 out of Jerusalem, that he has no fear of violence at the hands 
 of Herod. 
 
 The transitions and variations of emotion, of thought and 
 speech, in this last paragraph, passing through sarcasm; 
 steady purpose to keep on teaching and doing good in the 
 face of opposition, and in the certainty of meeting an igno- 
 minious death for it on his arrival at Jerusalem; pity over 
 her fate, which he had tried again and again to avert; the 
 foresight of her long night of sorrow until he seems to hear 
 her at last welcoming and blessing him, her Saviour, in the 
 name of the Lord ; — all this, in mingled sternness and pathos, 
 energy and calmness, sublimity and all that reveals moral 
 greatness and worth, is without a parallel in history or fic- 
 tion, in real or ideal life. 
 
 XIV. 
 
 [Comp. M't xii. 10, 11 : xxiii. 12 : xxii. 1-10; x. 37, 38; v. iS. 
 
 M'k ix. 50.] 
 
 14. resurrection : Jesus uses necessarily the language of 
 his times; but it seems certain, especially from the Gospel 
 
400 NOTES ON LUKE. 
 
 of John, that there lay in his mind something different from 
 the notion of an indefinite future resurrection, and a "gen- 
 eral judgment" on some far-distant day. See on Jo. v. 28. 
 
 26. hate, &c. : one of the many expressions which should 
 make us look deeper than the surface for the real meaning — 
 which here is the decision to sacrifice what is dearest to what 
 we know to be right, whenever what is dearest opposes what 
 is right. 
 
 XV. 
 
 [Comp. M't ix. 10, 11 ; xviii. 12-14.] 
 
 8. drachma : a silver coin worth about fifteen cents. 
 
 16. carobs : the fruit of the carob tree — horn-shaped pods, 
 eight or ten inches long, pulpy, sweet, and containing seeds. 
 
 The object of the parable was to exhibit the love and joy 
 with which the heavenly Father receives back the erring and 
 lost, and, in the conduct of the elder son, to show the Phari- 
 sees, as in a mirror, their own. It seems also natural to 
 infer in Jesus a sympathy with such demonstrations of glad- 
 ness as he describes ; and it is only one of the characteristics 
 of his teaching, here brought into view more conspicuously, 
 that repentance is all that is needed for the wanderer to be 
 re-instated in the heavenly household. 
 
 XVI. 
 
 [Comp. M't vi. 24; xi. 12, 13; v. 18, 32. — M'k x. 11, 12.] 
 
 4. just came : the force of the aorist tense. 
 
 6. bond : containing the written contract. 
 
 9. friends : from among the poor benefited on earth. 
 
 19-31. The point of the parable is to show, that no miracle 
 however great can reach a deep-seated unbelief, like that of 
 the Pharisees. 
 
NOTES ON LUKE. 401 
 
 XVII. 
 
 [Comp. M't xviii. 7. 6, 15; xvii. 20; xxi. 21; xxiv. 23, 26, 27, 
 37~39> x 7> X S; x. 39; xvi. 25; xxiv. 40, 41, 28. — M'k ix. 42; 
 xiii. 21; viii. 35.— Jo. xii. 25.] 
 
 17. was pursuing : the usual route was through the country 
 of Samaria. But Jesus began this journey, having Samaria 
 on the right and Galilee on the left, toward the Periea, and so 
 down the valley of the Jordan via Jericho to Jerusalem. 
 
 20. with watching for it : the root of the word thus 
 translated is the verb found in vi. 7 and elsewhere. — among: 
 i.e. while you are watching for it, already has it arrived 
 among you. Compare also v 24 below. — Or it may be, •within 
 you : asserting the principle that in the human heart is the 
 seat of the kingdom of God. 
 
 37. Where &c. : the calamity would fall where people were 
 ripe for it. 
 
 XVIII. 
 
 [Comp. M't xxiii. 12; xix. 13, 14; xviii. 3;. xix. 16-29; xx « 
 17-19, 29-34. — M'k x. 13-24, 2S-30, 32-34, 46-52. O. T. 
 quotations from Ex. xx. 14, 13, 1*5, 16, 12 ; Deut. v. 16, &c] 
 
 5. belabor: lit. hit under the eye, povnucl. Mever thinks 
 the judge to have jocosely expressed his fear, that the widow 
 might at last grow desperate, and come and give him a black 
 eye. So also Vulgate. Alford renders, ;i lest coming for- 
 ever" kc. 
 
 8. Notwithstanding all he had said, and was now say- 
 ing- to assure them that God would certainly interpose, nor 
 long delay, to deliver his chosen, would not the Son of 
 man, on coming, find those very chosen ones in despair of his 
 coming? 
 
 11. to: not by himself apart, but talking to himself in 
 prayer. 
 
 26 
 
402 NOTES ON LUKE. 
 
 XIX. 
 
 [Comp. M't xxv. 14-30; xxi. 1-17. — M'k xi. 1-11, 15-19. — 
 Jo. xii. 12-19. O. T. quotations from Is. lvi. 7; Jer. vii. 
 11.] 
 
 12-14. The parable exhibits a man of rank going to the 
 emperor to ask for kingly authority, while a deputation of 
 citizens follows to remonstrate against it. — mina : one six- 
 tieth of a talent-weight, equal to 100 drachmae, or 15 dollars. 
 
 43. when: Gr. and — a Hebraism. 
 
 XX. 
 
 [Comp. M't xxi. 23-27, 33-46; xxii. 15-46; xxiii. 6, 7. — M'k 
 xi. 27-33; X11 - 1-40. O. T. quotations from Ps. cxviii. 22; 
 Deut. xxv. 5; Ex. iii. 6; Ps. ex. 1.] 
 
 18. shall fall : Win. p. 342. — 47. See on M'k xii. 40. 
 
 XXI. 
 
 [Comp. M't xxiv. 1-42; xxi. 17. — M'k xii. 41-44; xiii. 1-37; 
 xi. 19. — Jo. viii. 1, 2.] 
 
 7. the sign, &c. : This^ concurrence of Luke with M'k as 
 to the object of the sign, while Matthew states the object of 
 the same sign to be the coming of Christ and the close of the 
 age, shows that they are one and the same thing. 
 
 12. to be brought: See Goodwin, p. 214, note 1. — 19. By 
 " lives", Jesus seems not to mean the earthly alone. 
 
 XXII. 
 
 (Comp. M't xxvi. 1-5, 14-20, 26-29, 21-25, 31-35, 30, 36-57. 
 69-75, 59-68. — M'k xiv. 1, 2, 10-17, 22_2 5> 18-21, 27-31, 26, 
 32-53, 66-72, 55-65- — Jo- xiii. 21-35, 1-20, 36-38; xviii. 
 2-18, 25-27, 19-24. O. T. quotation from Is. liii. 12.] 
 
 37. Meyer interprets, "With me" (emphatic) " as well as 
 
NOTES ON LUKE. 403 
 
 with the subject of whom it was originally spoken, it is at 
 the end; my circumstances have reached their end." 
 
 44. as big drops of blood : drops of sweat big and 
 Clammy, as clots of blood — like a dcat/i-sweat The com- 
 parison is of the bigness of the drops, which nothing but so 
 deep agony could force out. 
 
 51. thus far: some interpret, that he asked permission 
 of those who were holding him to heal the ear. 
 
 70. you say : Meyer and De Wette interpret, I acknowl- 
 edge the title; I am the Son of God. It is questionable 
 whether he meant either to affirm or deny, in that presence. 
 He leaves it with his accusers, as in M't xxvi. 25, — Ton say 
 it, not I, — and thus escapes the trap they set for him, trying 
 to get him to affirm. 
 
 XXIII. 
 
 [Comp. M't xxvii. 1, 2, 11-61.— M'k xv. 1-27, 29-47.— Jo. 
 xviii. 2S-40; xix. 1-30, 3S-42. O.T. quotation from Ps. 
 xxiii. 46.] 
 
 31. If one in whom they had detected no crime be so 
 treated by them, how will it be with themselves, guilty and 
 ready to be consumed as fuel dried for the fire ? 
 
 3S. This is the order of the words of the inscription in the 
 Greek. 
 
 42, 43. This Jew, who had doubtless before heard Jesus 
 when he was teaching, now exercised a faith in him as the 
 Redeemer of Israel, when the chosen disciples were losing 
 it. Jesus in his reply could use the word "Paradise" (as he 
 did other words, such as "resurrection" and "judgment"), 
 with a juster idea than prevailed (which was that of the 
 abode — lit. pleasure-ground — of the blessed in Hades); but 
 he expressed future happy realities. He had affirmed the con- 
 tinuity of life through and past death. He had assured his 
 disciples of reunion with him and with one another. His last 
 word of revelation is, that the believer shall, the very day lie 
 dies, join him and resume lite in the abode of the blessed. 
 
404 NOTES ON LUKE. 
 
 XXIV. 
 
 [Comp. M't xxviii. 1-8. — M'k xvi. 1-8, 12-14, l 9i 2 °- — J°« 
 xx. 1-10, 19-25.] 
 
 31. passed out of their sight: this word is used of 
 persons disappearing, with no reference whatever to the 
 mode of it. Xenophon (Anab. i. 4, 7) uses very nearly the 
 same phrase in speaking of some persons embarking with 
 their effects on board a vessel, and being no longer in sight. 
 The latter uses iKpaveic (pi.), and Luke utyavToc (sing.) ; but 
 Robinson, and Liddell and Scott, give the same meaning, 
 and both words belong to the same root. There is the oppo- 
 site phrase, came in sight, used of an army marching (Anab. 
 i. 8, 8). 
 
 It is noteworthy, that neither in Luke nor in Mark is there 
 any mention of the interview in Galilee between Jesus and 
 his disciples, although Mark (xiv. 28) records the saying of 
 Jesus that he would precede them thither after his resurrec- 
 tion. All is described in a manner which makes a first im- 
 pression that he continued in Jerusalem up to the time of his 
 final departure. 
 
 In Matthew and in John is contained the record of the 
 interview in Galilee ; and there the history closes, without 
 mention of any return to Jerusalem or of the Ascension — 
 although John (xx. 17) records a remark of Jesus which seems 
 to imply it. 
 
 To doubt the credibility of the records on account of these 
 diversities or deficiencies is less wise, than, from this appa- 
 rently different estimate by the Evangelists of the compara- 
 tive value of the facts communicated, to learn a lesson of 
 charity toward others who attach to particular facts, which 
 seem prominent to us, a value less than we ourselves. 
 
NOTES ON JOHN. 
 
 I. 
 
 [Comp. M't iii. I, 3, 11, 16. — M*k i. 4, 3, 7, 8, 10. — L'k iii. 2, 
 
 4, 16, 22.] 
 
 1. the Word : who or what is it? The first impression on 
 most readers of the Common Version, and indeed of the 
 Greek original, is, that the writer seems to mean a Person : 
 and this interpretation has in its favor many and great 
 names, and the almost universal consent of the Church, 
 both of men and women, who insist on it as one of the essen- 
 tial truths of Christianity, and to whom the Translator has 
 again and again deferred. But independently of the vast 
 difficulty of adjusting such an interpretation to the teachings 
 of the Scriptures elsewhere, and even of the Reason itself, 
 respecting the Divine nature and works, there does not fail 
 to occur to every one, who allows himself to reflect on the 
 subject, a suggestion whether "the Word" may not be, and 
 is not really, here personified? This suggestion has always 
 become conviction in the experience of the Translator, when- 
 ever he has thoroughly considered the passage; and he has 
 translated accordingly — in obedience to his honest thought. 
 
 The first step towards a solution of the question is to <jo to 
 the Scriptures of the Old Testament, with which we know the 
 Evangelist to have been familiar; for there is no writer, how- 
 ever original, whose thought and expression are not greatly 
 modified by the literature with which he is conversant, that 
 has come down from past ages. We fmd there, in the eighth 
 chapter of the Hook of Proverbs, a passage in which "Wis- 
 
406 NOTES ON JOHN. 
 
 dom " is presented very much as John speaks of " the Word " : 
 — "Jehovah possessed me in the beginning of his way, 
 before his works of old. ... I was by Him as a master- 
 builder (or, foster-child), and I was daily his delight, re- 
 joicing always before Him". So very striking is the 
 resemblance, that many, interpreting "the Word" as a per- 
 son, insist that the same Being is here described under the 
 appellation of Wisdom. But Professor Tholuck, quoting 
 " the view to which Liicke assents, which is now most com- 
 monly entertained, and is in his own judgment the true one," 
 considers it " merely a perso?iificalion ". Any other treatment 
 detaches it arbitrarily from its connection. 
 
 There is the same personification in Ecclesiasticus (the 
 Wisdom of the Son of Sirach), and in the Wisdom of Sol- 
 omon, with both of which we may presume John to have 
 been acquainted : " Wisdom shall glory in the midst of her 
 people, in the congregation of the Most High shall she open 
 her mouth, — ' He created me from the beginning, before 
 the world, and I shall never fail. In the holy tabernacle I 
 served before Him. ... I am the mother of fair love and 
 fear and knowledge and holy hope. Come unto me all ye 
 that be desirous of me, and fill yourselves with my fruits. 
 They that eat me shall yet be hungry, and they that drink 
 me shall yet be thirsty' " (Ecclesiasticus, xxiv. 1-22). " Wis- 
 dom, which is the worker of all things, taught me; for in her 
 is a spirit intelligent, holy, one only, manifold, subtile, lively, 
 clear, undefiled, plain, not subject to hurt, loving the thing 
 that is good, quick, unhindered, ready to do good, loving 
 mankind, steadfast, sure, free from anxiety, all-powerful, all- 
 observing, and penetrating through all intelligent, pure and 
 most subtile spirits. . . . For she is breath of the power of 
 God, and pure efflux of the glory of the Almighty : therefore 
 can nothing defiled light upon her. For she is a reflection of 
 eternal light, and spotless mirror of the energy of God, and 
 image of his goodness. And being one, she can do all things, 
 and abiding in herself makes them all new, and from genera- 
 tion to generation entering into holy souls prepares friends 
 
NOTES ON JOHN. 407 
 
 of God and prophets. For she is more comely than the sun, 
 and above the constellations : compared with light, she is 
 superior" (Wisdom of Solomon, vii. 22-29). 
 
 It is indeed the opinion of Liicke and Tholuck that, " while 
 in the Book of Proverbs and Book of Ecclesiasticus there is 
 merely a personification, this personification in the Wisdom 
 of Solomon passes over into a dogmatic hypostatizing." But 
 really in the hitter the personification is only bolder, and the 
 ideal object in its various features is only put in greater bas- 
 relief. To interpret it as person, is to detach it arbitrarily, 
 just as in Proverbs. For, — to say nothing of particular 
 clauses in it which are inconsistent with the notion of per- 
 son. — we read in the previous context, "I prayed and under- 
 standing was given me; I called and the spirit of Wisdom 
 came to me": and, in continuation from verse 29, the writer 
 proceeds, "Wisdom reacheth from one end to another. ... I 
 loved her and desired to make her my spouse, and I was a 
 lover of her beauty. After I have come into my house I will 
 repose myself with her; for to live with her has no sorrow, 
 but mirth and joy". Surely all this is metaphor, personifica- 
 tion, the language of poetry: and the use of metaphor and 
 personification among men of all nations makes these pas- 
 sages as intelligible as they are beautiful. 
 
 Not only the literature of past ages, but the thought and 
 speech of the men of his own times, influences more or less 
 every great thinker and writer. In the age of John there 
 flourished at Alexandria in Egypt, Philo a Jew, an old man 
 by the time John had reached middle life; a man distin- 
 guished for his eloquence, his attainments in the Platonic 
 philosophy, his knowledge of affairs, and so much confided 
 in by his countrymen as to be sent, some ten years after the 
 death of Christ, on an embassy to Rome in their behalf; 
 whose writings were also read in all the great cities and have 
 survived to our day. In these writings there are speculations 
 in which his u6e of Tin: Word is so similar to John's, as to 
 arrest the attention of every reader who compares them. It 
 has been difficult for many not to feel that Philo conceived 
 
408 NOTES ON JOHN. 
 
 of the Word as a distinct nature or Person. But one of the 
 most learned scholars of modern times, and historian of 
 the Church, Dr. Mosheim (note to Cudworth's Intellectual 
 System, ii. 231), has said, " He who should assert Philo's 
 'Word' to be a person, or self-existent nature, would act as 
 wisely as if he were to call the architect's cogitation upon the 
 forthcoming city a distinct nature or individual person. On 
 the contrary, the divine Word is nothing but the wisdom and 
 reason itself of the Supreme Being, which Philo has clothed 
 in the dress and garb of a person. Should any fail to be con- 
 vinced by this, I would simply ask them to pay some atten- 
 tion to Philo's style, and to mark its redundance in figures 
 and bold metaphors. A writer who departs so far from com- 
 mon usage of speech, as to say that God consorted with his 
 own science, and from it as from a wife generated his only 
 son, namely this world, can occasion us no surprise when he 
 speaks of divine wisdom as of a certain divine person". 
 
 There is one consideration further — that John's thought 
 and mode of expression were influenced above all by those of 
 the Master, whose person and teachings he devoted himself 
 to making known. To such an extent is this true, that prob- 
 ably in iii. 31-36, and perhaps in iii. 16-21, as some of the 
 best critics including Tholuck suppose, the Evangelist, with- 
 out any thing to mark the transition, himself "enlarges on 
 the theme presented", and follows on "in an independent 
 train of thought of his own " — or rather, not consciously 
 separating his own thought from the Master's in one instance 
 and from the Baptist's in the other. Now one of the charac- 
 teristics of the speech of Jesus is, that it is full of metaphor 
 and other figures; and such remarks as "Wisdom received 
 justification from her children" (M't xi. 19) ; " The word which 
 I spoke, that will judge him in the last day" (Jo. xii. 48); 
 "Jerusalem, Jerusalem ! the slayer of the prophets " (M't xxiii. 
 37); — not to instance "the Comforter" (Helper) which he 
 defines to be " the Spirit of Truth"; — will readily occur as 
 instances of personification. In earnest appeal and statement, 
 and sometimes in his calmest moo'ds, he rises naturally to the 
 
NOTES ON JOHN. 409 
 
 employment of highly figurative language, and is the mosl at 
 home in it. 
 
 With such examples, therefore, before the Evangelist, and 
 such influences exerted on him both by writings that were 
 daily in his hands, and especially by his great Teacher and 
 Master; with no conclusive evidence that there had come to 
 prevail among the Jews, through the Alexandrine New Pla- 
 tonism of which Philo was an eminent representative, any 
 thing like the conception of "the Word" as person; with a 
 mind by nature as well as by culture meditative and poetic, it 
 is legitimate to interpret him in his Proem as employing $er- 
 sonijication — a mode of speech reaching the hearts and minds 
 of men more effectually through their imagination, and in 
 this particular instance conveying truths the most profound, 
 and adapted to mould the soul into the image of the divine. 
 In the use of it he rises above the examples in the sacred and 
 in the apocryphal writings before him, because he has so 
 much higher themes to present; and we feel at once how 
 vastly inferior, both in thought and expression, was Philo 
 the eminent philosopher and man of culture, to John the 
 disciple and apostle of Jesus Christ. 
 
 In the beginning : i.e. of things — a phrase similar to the 
 examples already quoted, and, like them, referring to the 
 opening of the Book of Genesis. — was the Word : the Word 
 as personification of the creative fozver of God; of "the in- 
 visible things of Him" which "became clearly seen, being 
 understood by the things that are made, even his eternal 
 power and godhead" (Rom. i. 20). The "eternal power and 
 godhead " expressed themselves as through the Word or 
 Utterance of God. — and the Word was with God: the 
 same sort of personification previously quoted from Proverbs 
 and other writings. — and God was the Word: the Evan- 
 gelist, having used a poetic figure of speech, explains — it 
 may be simply to make his meaning clear and definite; pos- 
 sibly it may be with reference to Platonic or Gnostic specula- 
 tions, beginning to be current in his day with a few, like 
 
410 NOTES ON JOHN. 
 
 Transcendentalism in modern times ; though it seems strange 
 he should go out of his way to meet them. But certainly his 
 explanation, from whatever motive given, heightens the sig- 
 nificance and majesty of his declaration. 
 
 It has been asked by Dean Alford and others, " Had John 
 intended to say, God was the Word, what meaning could his 
 assertion possibly have conveyed " ? And they answer, " None 
 other than a contradiction to his last assertion, by which he 
 had distinguished God from the Word". The reader who 
 will stop to consider no more than what has just before been 
 said in connection with that assertion, will readily see thai 
 none but a distinction in thought for the sake of vivid repre- 
 sentation has been made. Moreover, " God was the Word ' 
 in this expression of Himself through the creation — with no 
 articulate speech indeed, no audible language, except as God 
 was the Voice which the works themselves still echo in the 
 ear of man. " God was the Word " in that form of manifes- 
 tation and working in which the world came into being 
 " God was the Word " in mode of speech like that adopted by 
 another writer of the New Testament, of the same meditative 
 habits with John, — "Our God is a consuming Fire" (Heb. xii. 
 29) ; with however no article attached in the Greek to the 
 predicate of this last sentence, because not pointing out a 
 thing before specified as in John, and with no omission of the 
 article before the subject as here in John — an omission which 
 occurs as well in the best classic Greek authors as in the New 
 Testament, where no doubt is reasonably left in the mind of 
 the reader whether the object spoken of is definite or indefi- 
 nite (Winer, p. 119; and comp. Jo. i. 18, where there is no 
 article in Greek before the word "God"). For the purpose, 
 however, of defending the personification of " the Word ", it 
 makes no difference at all whether "the Word" or "God" 
 be made the predicate ; whether the emphatic stress be on 
 "God", or "was", or " the Word ". If one reads, and the 
 Word was God, then it is to be said that by "the Word" 
 thus personified the Evangelist meant God, and no other per- 
 son, or hypostasis, or distinction. It was God himself. So 
 
NOTES ON JOHN. 411 
 
 far as verbal authority may be required for making "God" 
 the predicate, Jo. iv. 24 may be quoted, as it is by Alford. 
 For making "the Word" the predicate, Heb. xii. 29 is suf- 
 ficient. 
 
 2. Tins was, &c. : a reiteration, characteristic of the Evan- 
 gelist (comp. verse 20), of what he had just before said, to 
 denote with emphasis that it was the same creative Power in 
 the beginning as now. and now as in the beginning; the same 
 Word uttered in the Genesis of things as recorded by Moses, 
 and since in the new Creation through Jesus Christ. 
 
 3. arose into being : the same word so often translated 
 " became ", " came to be ", and " came to pass" — the root of 
 the word genesis. 
 
 4. It has the LiFE-giving power by which man became a 
 living soul and still subsists in God; and the life-imparting 
 power was also to man the LiGHT-imparting power — the 
 Evangelist not meaning what indeed is a great truth, that 
 the moral life of men is also their clearest medium of light; 
 that he, who loves God best, knows him best; but that the 
 same Source whence flows life also supplies the light, and 
 that by the Spirit and Word of God in men came also their 
 knowledge of Him. 
 
 5. But men not choosing to retain Him in their knowledge, 
 their foolish heart being darkened (Rom. i. 21), the light 
 SHINES on (pres. tense expressive of continued action), seek- 
 ing to penetrate the darkness, but the darkened mind was 
 not receptive of it, and admitted it not. 
 
 6-S. In the course of the ages came one who should bear 
 witness of the Light shining anew into the minds of 
 men; one not himself the Light, but the harbinger of it a-> it 
 was to shine in the person of Jesus Christ. 
 
 9-13. This true Light of the Word, which enlightens every 
 man, continued coming (imperf. tense, denoting customary 
 or repeated action) into the world, but the world, which 
 iiro'-e into being through the Word, knew it not. It came 
 to its own peculiar home (neut. pi. as in xix. 27) — to Judea 
 and Jerusalem and particularly the Temple, the House of 
 
412 NOTES ON JOHN. 
 
 God ; it came through the fathers and the prophets to its 
 own peculiar people (masc. pi. often occurring in the sense 
 of one's own friends), but its chosen people Israel generally 
 received it not, and only a remnant believed in its divine 
 reality and became entitled to be called sons of God, born not 
 of distinguished race (lit. bloods, as, for example, of Hebrew, 
 Greek or Roman blood) nor of fleshly will, nor of will of man 
 expressed through any human adoption, but of God. 
 
 14. At last the Word became audible, visible, palpable in 
 the flesh, in Jesus the Christ, the One anointed by God to be 
 his creative Power in the souls of men, making them new 
 creatures (2 Cor. v. 17) ; and the glory thus displayed was 
 full of grace and truth to attract men's minds and hearts, and 
 make them Christ-like. 
 
 " The spacious earth and spreading flood 
 Proclaim the wise and powerful God ; 
 
 And Thy rich glory from afar 
 
 Sparkles in every rolling star : 
 But in his looks a glory stands, 
 The noblest labor of Thy hands ; 
 
 God in the person of His Son 
 
 Has all His mightiest works outdone." 
 
 The meaning thus educed from this Proem of John is by no 
 unnatural and strained but legitimate process, and the Proem 
 itself is worthy of the noblest Gospel of all the Four, prepar- 
 ing for reception of him whose manifestation of the Father 
 and love for men this Gospel especially sets forth. 
 
 On v 1, Winer says, " If John had meant to designate the 
 2,6-yog as 6 deoe, the article could not have been omitted " ; on 
 v 3, " the through of mediate agency is justified "; in v 9, he 
 attaches "coming" as an attributive to "man"; in v 14, he 
 thinks the clause "we beheld" &c. probably not parenthetic. 
 
 15. my superior: lit. my first (comp. M'k x. 44; xii. 28). 
 
 16. grace succeeding grace: the prep, translated "for" 
 in the C. V. (lit. instead of) is used both by the earlier and 
 later Greek writers to denote succession; as " griefs for griefs", 
 i.e. griefs succeeding griefs, some passing away and others 
 
NOTES OX JOHN. \]:\ 
 
 coming. The phrase in John denotes supplies of grace accord- 
 ing to need. 
 
 iS. declared : lit. led forth (to view), interpreted (the 
 verb is the root of "exegesis"). 
 
 21. THE Prophet: perhaps referring to Deut. xviii. 15, as 
 they understood it. 
 
 2(j. the Lamb : the Baptist, having already quoted from 
 Isaiah (xl. 3) to describe his own office as herald of the Mes- 
 siah, most probably here refers to the same book of prophecy 
 (liii. 7-12) in giving the appellation of " Lamb " to Jesus : — 
 
 As a lamb that is led to the slaughter, 
 
 And as a sheep before her shearers is dumb, 
 
 So he opened not his mouth. 
 
 But when he has made his life an offering for sin, 
 
 He shall see offspring, he shall prolong his days, 
 
 And the pleasure of Jehovah shall prosper in his hand. 
 
 By liis knowledge shall my righteous servant absolve many, 
 
 And he shall bear their iniquities. 
 
 Experience and observation had shown the prophet that 
 deliverers must also be sufferers, and that no nation ever 
 comes out absolved from its guilt and its iniquities except 
 through some, themselves guiltless, who shall have borne 
 them by sustaining grief, or pain, or death itself on account 
 of them. He had proof of it before him in the great line of 
 the prophets, men giving up their lives unresistingly, uncom- 
 plainingly. He may have seen it in the tragic sufferings of 
 Jeremiah, which are here portrayed so exactly, that Baron 
 Bunsen has with reason suggested that Jeremiah sat for this 
 picture of the coming Deliverer. 
 
 The Baptist also, of greater insight than all the prophets 
 who preceded him, sees this same career of suffering before 
 the Messiah : and with touching pathos, not without allusion 
 also to the limitation of the influence of other prophets who 
 had died for the Jewish people, proclaims the world-wide 
 influence of this •• Lamb of God ". 
 
 31. did not know him: i.e. to be the Messiah. It was in 
 part the object of his baptism to bring out, and bear personal 
 
414 NOTES ON JOHN. 
 
 testimony to the Messiah, who proved to be Jesus. Although 
 from this Evangelist one receives the impression that it was 
 the Baptist who had the vision of the descending Spirit, and, 
 from Matthew and Mark, Jesus, each account is credible. 
 
 51. Will see with the mind's eye. The vision of parted 
 skies and alighting angels expressed the fact of the heavenly 
 ministries to Jesus. At his first presentation to us in this 
 Gospel, he speaks in the language of poet and prophet. 
 
 II. 
 
 [Comp. M't xxi. 12, 13, xxvi. 61 ; M'k xi. 15-17 ; L'k xix. 45, 46.] 
 
 4. my hour: his final hour of suffering (comp. Jo. vii. 30, 
 viii. 20, xiii. 1). He knew from the beginning what the end 
 would be of the conflict between his own ideas and those of 
 the leaders of the people. He had meditated on that in the 
 Desert, if not before. His mother's request for a " commence- 
 ment of the signs ", brought it now suddenly before him, and 
 out of these feelings he addressed her. But she well knew he 
 would not fail to comply with her wishes, though only inti- 
 mated. 
 
 6. amphora : the Attic amphora held nine gallons ; the 
 Roman, two thirds of this. The word "drunken", in verse 
 10, admits of no softer translation, nor does the speaker seem 
 entirely sober. 
 
 17. will consume (or, is consu?ni?ig) : see Various Read- 
 ings. A purification of the temple attended with the same 
 transactions is put by the other Evangelists at the close of 
 -Christ's ministry; here it is at the beginning. Although it 
 may have occurred twice, it is not impossible that John or 
 the others transposed the occurrence. 
 
 25. knew what was in man: had a perfect knowledge of 
 human nature. 
 
 III. 
 
 1-12. Jesus' addresses himself at once to the spiritual needs 
 of Nicodemus, who had come to him with the views, common 
 
NOTES ON JOHN. 11."; 
 
 to his countrymen, of an earthly kingdom of God. He ex- 
 plains, in his own metaphorical manner, that only with 
 development of the spiritual in man by influence from above 
 could any one perceive the kingdom of God. Nicodemus 
 thereupon asking a question, apparently from no disposition 
 to cavil, hut to draw out the Teacher'6 idea more fully, Jesus 
 in reply emphasizing the word'-. •• and of the i>pirit'\ teaches 
 him that something more was necessary than a baptism such 
 as the proselytes to Judaism received, or as Nicodemus might 
 have received at the hands of John the Baptist; there must 
 be in him a birth of soul by the Spirit from above. For 
 that which is of fleshly origin is of fleshly nature, and that 
 which is of spiritual origin is of spiritual nature — the former 
 apprehending things according to the senses, taking the 
 earthly views of things, and influenced by earthly considera- 
 tions ; the latter taking spiritual views of things, and influ- 
 enced by spiritual considerations. The change moreover 
 from the earthly to the spiritual is often as sudden and mys- 
 terious to one's self as the change in the course of the wind. 
 
 Nicodemus continuing to wonder, Jesus seeks to awaken in 
 him some feeling of inconsistency, that having the reputation 
 of being preeminently " the teacher of Israel " he should pro- 
 fess to be ignorant of the first elements in spiritual things; 
 that while well acquainted with the phrase born again applied 
 to the proselyte, he should not know a higher significance in 
 being bom from above. He had therefore simply to add. that 
 he was speaking from personal observation and knowledge. 
 and his inquirer chose not to accept what he had to say on 
 the subject. Under these circumstance-, it was useless to go 
 into the deeper matters of the heavenly kingdom. 
 
 13. These more recondite things, hidden from men wise 
 and sagacious (M't xi. 25), Jesus professed him elf to be the 
 only one sent to reveal. The terms in which this fact is 
 stated. — '-ascending into heaven", "descending out of 
 heaven", — Tholuck concedes cannot be taken literally, nor 
 the phrase, "who is in heaven", he resolved into who was in 
 heaven; while "heaven designates the sphere of that al 
 
416 NOTES ON JOHN. 
 
 lute knowledge which proceeds from unity with God " — " the 
 figurative style predominating far more in the discourses of 
 our Lord than is acknowledged by most". Out of these 
 greater facilities and means of knowing, out of this higher 
 heavenly knowledge henceforward to be bestowed by himself 
 on mankind, had Jesus spoken to Nicodemus, to whom, here 
 with him in the quiet of night, he had been willing thus to 
 say, as he would not to the cavilling scribes and Pharisees, 
 by what sort of authority he both acted and spoke. The sub- 
 sequent incidents recorded of Nicodemus (vii. 50, 51, xix. 39- 
 42), show the eifect on his mind and heart. 
 
 14. The comparison unmistakably presents the moral and 
 spiritual influences proceeding from the Son of man, to bless 
 and to save- 
 
 16-21. These verses are considered by Neander and Tholuck 
 the remarks not of Jesus, but of the Evangelist. 
 
 19. this is the judgment : not the cause of it, but the 
 judgment itself. 
 
 22. Aenon : lit., fountains. Dr. Barclay (" City of the 
 Great King") has by far the best account of this locality. 
 
 31-36. Supposed by Tholuck and others to be not a part of 
 the discourse of the Baptist, but remarks of the Evangelist. 
 
 31. Literally, He who is of the earth, of the earth is, and 
 of the earth speaks. Plainly, it is not to be literally pressed, 
 but is the language of comparison. The Baptist moreover is 
 speaking of himself. 
 
 32. his testimony: comp. verse 11. 
 
 34. not by measure &c. : a general declaration in respect 
 to the Divine procedure. 
 
 IV. 
 
 [Comp. M't xiii. 57; viii. 5-7, 13. — M'k vi. 4. — L'k iv. 24; 
 
 vii. 1-4, 10.] 
 
 5. Sychar : probably not the ancient "Shechem", or 
 "Sychem", but the modern Aschar, a small village not far 
 north of the well. Shechem (the modern Nablous) is two 
 
NO IIS ON JOHN'. 417 
 
 miles off, and abounds in fountains of delicious water —which 
 the woman would hardly leave for the far oil" and deep well 
 of Jacob, carrying the water on her head in the hot sun. It 
 may however be said to be near the well, as Bethany i- said 
 to be near Jerusalem. There is no mention in the O. T., that 
 Jacob " gave to Joseph " this tract of land (comp. Josh. xxiv. 
 
 5. thus : fatigued as he was. 
 
 10. Thon wouldst have asked of him, not he of thee. 
 
 39. Though living thus irregularly, she was a woman of 
 influence, quick-witted, intelligent, and susceptible of good. 
 
 44. By quoting here this saying, John seems to imply that 
 Jesus avoided Nazareth — expressly named •■ his father-land" 
 M't xiii. 54, 57, M'k vi. 1. 4; and in L'k iv. 23, it is so called 
 in distinction from Kapharnaum, which was also in Galilee. 
 Meyer interprets, that Jesus goes back to Galilee with a repu- 
 tation acquired abroad, and so will be better received. 
 
 V. 
 
 1. a feast: see Various Readings. In the " Fiinfte Liefer- 
 ung" of Teschendorf published recently, he has the article, 
 as in his •■ Synopsis." The ancient MS authority is about 
 equally balanced. The patristic authority is greater for the 
 omission of the article. If the article be the genuine reading, 
 it was the feast of the Passover; if without the article, it was 
 probably the feast of Purim. a festival at which kindness was 
 particularly shown to the poor, and therefore likely to attract 
 Jesus. Even with article, Td-syn (" Conspectus" ', § 28 thinks 
 it Purim. Independently of the greater patristic authority, 
 the greatest objection to its being the Passover is, that it makes 
 John omit full a year and a half of the ministry of Christ, 
 without any record of hi-- savin.;- or doings. A.S to the bear- 
 ing on the duration of the mini-try of Jesus, see on vi- 4 
 
 2. Bethzatha: Dr. Barclay's opinion is the most satisfac- 
 tory — that a pool of mineral water once existed, but is now 
 filled up with the vast heaps of rubbish, in that locality. The 
 
 -7 
 
418 NOTES ON JOHN. 
 
 water's intermittcncy may have been caused, like that of the 
 modern "Fount of the Virgin," by a natural syphon; the 
 water flowing in rapidly, when it reached the bend of the sy- 
 phon, until it was nearly exhausted, while the temporary 
 agitation was attributed, according to the belief of the times, 
 to angelic agency. 
 
 18. his own Father : it will be observed that Jesus simply 
 said, "My Father"; nor is the whole sentence improper for 
 any one to utter in a filial spirit. 
 
 But a more important question arises, — What did they 
 mean by saying that he made himself "equal to God" (loov 
 rw Goj) ? This expression, or its equivalent, both in and out 
 of the Scriptures, is always used in a bad sense. It occurs in 
 Gen. iii. 5, "Ye shall be like God" (translated iaoOdav by 
 Chrysostom) ; Is. xiv. 14, "I will be like the Most High"; 
 Dan. xi. 36, "He shall exalt himself above every god"; 2 
 Mace. ix. 12, "One who is mortal should not proudly medi- 
 tate to be like God" (Septuagint iooOea) ; 2 Thess. ii. 4, "who 
 opposeth and exalteth himself above all that is called God or 
 is worshipped, so that he sitteth in the temple of God, show- 
 ing himself that he is God" (spoken of Antichrist in the 
 person of the Jewish high-priest and representative of the 
 hierarchy). Among several instances from the classics Wet- 
 stein quotes, " Let no one of speech-endowed creatures ever 
 seek to be also a god" (Anthologize II. 48, 2). Philo also 
 (Alleg. I. 15, Vol. 1, p. 148, Mangey's ed ; also Vol. 1, p. 64, 
 Bohn's) has the following, — " Selfish and godless is the mind 
 thinking to be equal to God" (laog Gcw). 
 
 Clearly then the phrase was used to denote extreme pre- 
 sumption and impiety, inordinate ambition, selfish cupidity. 
 Clearly also the Jews, using language found in that sense in 
 their Scriptures, and current in the same sense in their own 
 day both among themselves and the Gentiles, could have 
 meant no other than that, in their charge against Christ (and 
 to Jo. v. 18 may be added x. 33, Philipp. ii. 6). To no other 
 sense is pertinent the reply of Christ, that he did and could 
 do only what he had authority for in his Father's example 
 
NO IKS ON JOHN. II 9 
 
 and direction, who would show him even greater works 
 than that which had occasioned their opposition. But even 
 taking the charge according to the face of it. — when we know 
 that the lews so often falsely accused him, it would certainly 
 be natural to suspect a like falsehood in the present instance, 
 and lack of discrimination in those who make such a charge a 
 support of doctrine. 
 
 21. The occasion and drift of the conversation might lead 
 to the conclusion, that the '-greater works" were of the same 
 general nature with that which he had just performed. And 
 as he subsequently raised Lazarus from the dead, and it pro- 
 duced the effect here described, he might seem to have spoken 
 from the consciousness of such a power being given to him, 
 and from a feeling of certainty that a time would come for its 
 exercise. 
 
 But it is questionable whether he ever made the distinction 
 of greater and less in his wonderful works, such as raising 
 Lazarus and curing this man's infirmity : or spoke of them as 
 such in reference to the impression made on the minds of 
 beholders. He also said to his disciples (xiv. 12), "He who 
 believes on me. the works which I do he also shall do. and 
 greater than these shall he do" — a declaration true only of 
 the spiritual results proceeding from their labors in his cause. 
 And Paul said to his countrymen (Acts xiii. 40. 41). "Beware 
 lest that come upon you which is spoken of in the prophets. — 
 Behold, ye despisers, and wonder, and perish: for I work a 
 work in your days, which you will in no wise believe though 
 a man declare it to you" — a work by which the Apostle of 
 course meant the conversion of men. In accordance with 
 this the declaration, in verse 21, seems most proper to be 
 interpreted. 
 
 22. JUDGMENT: this word, and it- root to judge, has ditVer- 
 ei t meanings in the X. T. a- in common discourse. Applied 
 
 sus it may mean (1) to execute civil judgment — which 
 the Jews supposed to be one of the prerogatives of the Mes- 
 siah : a-. "Who appointed me judge over you " L'k xii. 14)? 
 ••Had none condemned thee? Neither do I " (Jo. viii. 10, n). 
 
420 NOTES ON JOHN. 
 
 (2) It means to pass immediate sentence upon men : as, 
 I came not to judge the world, but to save the world (xii. 47, 
 comp. with iii. 17). It was not the direct object of his mission 
 to judge the world. He came rather to avert the penalty of 
 transgression by inducing men to repent. 
 
 (3) It means to be an occasion of moral consequences for 
 good or evil, as men are believing or disbelieving: "For 
 judgment I came into this world that those not seeing may 
 see, and those seeing should become blind " (ix. 39) ; " Behold, 
 this one is set for a falling and rising up of many in Israel" 
 (L'k ii. 34). 
 
 (4) There is also the judgment implied in verse 21. The 
 restriction of making alive whom he wishes (or, pleases), is 
 not arbitrary, but an exercise of power toward men according 
 to their receptiveness of himself as sent from God, and there- 
 fore founded in just moral distinctions. 
 
 (5) It means the judgment of men by the principles pro- 
 claimed through Jesus Christ, first as immediately testing 
 their characters, or obliging men to judge themselves (iii. 
 1S-21) ; but more especially, in the second place, it means 
 the final retribution : as, v 28; also "He who rejects me and 
 receives not my words, has one that judges him — the word 
 'which I spoke, that will judge him in the last day. Because 
 . . . the Father has himself given me a command what to 
 say" (xii. 48). Not except through the Son, i.e. according to 
 the word declared by him, would the Father judge. 
 
 (6) As a part also of the "judgment committed to the Son" 
 was his power to remove physical disabilities, whether as 
 consequences of a man's own act or not: as in the instance 
 of the infirm man, to whom he said, " Sin no more that 
 nothing worse befal thee"; and of the man blind from birth 
 (ix), whose blindness came from no sin of his own or of his 
 parents. To Jesus was also committed the authority to re- 
 move the moral penalty of transgression where it had been 
 experienced in the heavy burden on the conscience — as when 
 he again and again said, "Thy sins are forgiven thee". 
 
 To these last two divisions belongs the explanation of 
 
NOTES ON JOHN. L21 
 
 verse 22. Coming in this character as ambassador from God, 
 sent as representative of the Divine Will hoth to do and to 
 teach, all are to receive and honor the Son as they honor the 
 Father. Not to honor the Son in this capacity in which he 
 was sent, is not to honor the Father. 
 
 Obviously there is no discrepancy between passages falling 
 under (2), and those falling under (5) and (6). An apparent 
 but not real inconsistency is explained in note on viii. 15. 16. 
 
 24. has eternal life : this and the last clause of the 
 verse denotes a present state, not simply one in prospect 
 (comp. 1 Jo. iii. 14. and Paul's habitual conception of the 
 same life). — comes not into judgment: is not obnoxious 
 to it, is exempt from condemnation. 
 
 ^;. the dead : those in sin and under its penalty. 
 
 26. life in himself: life-imparting power. — because he 
 is Son of man: and will therefore execute judgment hu- 
 manely. 
 
 25. wonder not at Tins, tiiat. &c. : tovto (" this ") be- 
 fore h-i (translated in the C. V. often " that", often "because") 
 gives special prominence to the clause thus introduced (comp. 
 Winer p. 161, and Robinson's Lex.). 
 
 It is justly remarked by Tholuck. that "the eschatology is 
 presented by our Redeemer himself more after the Jewish 
 mode of contemplating it (Luke xvi), and the general idea of 
 future retribution is expressed under various images" ; and, 
 he adds, --the deciding principle is not faith" (according to 
 the common notion of it) "as might be anticipated, but 
 works, in the same way however as in M't xxv. 35-46." 
 
 In respect to presenting doctrine after the Jewish mode of 
 contemplating it. while a deeper truth was in his own mind 
 which he sought to communicate, the conversation between 
 him and Martha (xi. 23-27) illustrates the fact and vindicates 
 this conception of his mode of teaching. "Says Jesus to 
 Martha. Thy brother will arise. Says Martha to him, I know 
 that he will arise in the resurrection on the last day. Said 
 Jesus to her. I am the resurrection and the life : he who be- 
 lieves on me. even though he should die, will live; and every 
 
422 NOTES ON JOHN. 
 
 one who lives and believes on me would never die. Believest 
 thou this? She says to him, Yes, Master, I have believed 
 and still believe that thou art the Christ, the Son of God, 
 who was coming into the world." Here the sister of the dead 
 Lazarus naturally supposes that he means the doctrine, gen- 
 erally believed at that time among Jews, of " resurrection at 
 the last day"; which, she tells him, she knew well enough 
 already. Thereupon Jesus utters the great truth that to the 
 believer there is no death, but a continuous life, a vital power 
 of rising up out of the death of the body. And when he 
 asked Martha whether she believed this, she could not say 
 that she believed, for it was too profound a truth for her 
 immediate apprehension. She could only reply that she had 
 faith in him, and therefore she knew that what he said must 
 be true. 
 
 Though neither Martha nor the apostles at first appre- 
 hended the truth, the Master planted its germ in their minds, 
 to burst the old Jewish incasement, if not in them before 
 they should pass away, at least in disciples who should come 
 after them. Nor is it to be doubted that to such unfolding 
 of truth and correction of old errors he alluded when he 
 remarked, "I have many things to say, but you cannot bear 
 them now"; "the Spirit will guide you in the whole truth." 
 In verse 28th, therefore, he sets forth the general idea of 
 future retribution to all men according to the deeds done in 
 the body. His voice, in the principles he proclaimed, should 
 reach the ears of all men, both living and dead, and they 
 should confess it to be God speaking and judging by him. 
 
 30. In this verse he disclaims any wish or power to act, 
 except in subordination to the Divine will. 
 
 36. The works of Christ are here presented by himself as 
 evidence of his Divine mission; but it is in their aspect of 
 good-will, no less than of power, that the}' prove it. Nor 
 even thus are they the only or the highest evidence. His 
 teaching and character and spirit are themselves the highest 
 evidence to a spiritual mind. 
 
 37-40. No true perception or sense of God had they as He 
 
NOTES ON JOHN. \-'-\ 
 
 manifested himself to holy men of old; no correct apprehen- 
 sion of the meaning and intent of their Scriptures : and they 
 showed this hv their unwillingness to come to Jesus as the 
 Christ. 
 
 4^. one that accuses you, Moses: mark this style of 
 Jesus in making one accuse and judge, not personally, but by 
 the word he has spoken, or by the act he has performed. 
 And compare this, also M't xii. 41. 42. with verse 2Sth of this 
 chapter. 
 
 VI. 
 
 [Comp. M't xiv. 14-36. — M'k vi. 32-56. — L'k ix. 10-17.] 
 
 4. the Passover was near : Dr. Carpenter (Harmony 
 of the Four Gospels), after Dr. Bentley and Dr. Priestley, by 
 considering this chapter chronologically out of order, and 
 placing it after xi. 54. makes the ministry of Christ to last 
 only one year and a half. This also he quotes as the preva- 
 lent opinion among the Fathers during the first three centu- 
 ries. But the transposition of the chapter, or spuriousness 
 of verse 4th. which it requires, seems harsh and unwarrant- 
 able. Macknight, Scaliger. Sir Isaac Newton, Stillingrleet, 
 and others, maintain five passovers. and a ministry of four 
 years and a half. But assuming that the 5th. 6th and 7th 
 chapters are in chronological order, then if the feast, men- 
 tioned in v. 1. was the Passover, the ministry of Christ con- 
 tained four passovers and lasted three years and a half (Le 
 Clerc, Archbishop Newcome, Td apparently in Sth edition, 
 and others). If however that feast was not a Passover, there 
 were then three passovers, and a ministry of two years ami a 
 half (Bengel, Townsend, Dr. Lardner, Professor Norton, Tre- 
 gelles, Meyer, Alford and others). 
 
 There is in the record no trace that Jesus attended the Pa^- 
 over mentioned in verse 4th — unless with Dr. Carpenter we 
 transpose the chapter, and make verse 4th parenthetic, as 
 simply fixing the time when the five thousand were led — with 
 altogether too short a time for the numerous events between 
 
424 NOTES ON JOHN. 
 
 that and the celebration of "the Passover" which "was 
 nigh", and at which Jesus was put to death. Had Jesus 
 gone up so soon as a month after the Jews became so exaspe- 
 rated with him, it would have brought his life to a close be- 
 fore he had completed his work. 
 
 26-31. Jesus shows these men that he well knew their 
 motives. They were not at that time seeking him, nor had 
 they attempted to make him king, because they saw in his 
 works any "signs" of his divine mission, but because they 
 were after the loaves and fishes, the temporal favors, which 
 they thought he would distribute. And now with apparent 
 docility they ask what he wants to have them do, to work the 
 works he alludes to. But when he answered that to believe 
 on himself was their duty, on the ground implied, in the 
 nature of his mission, that it was their duty to receive the 
 message which God sent by him, and that to do the will of 
 God which he was sent to teach was the true expression 
 of faith in him, they showed at once their destitution of faith, 
 their disposition to make him subservient to themselves 
 rather than themselves obedient to him (comp. also v 36). 
 They must have what they call a sign before they can believe 
 him; and they ask him to set an example of work himself, 
 by performing the desired sign. For they do not discern in 
 the feeding of the five thousand a work more significant than 
 the one they ask. Let him give them " bread out of heaven ", 
 a conspicuous sign out of the sky, such as was granted to 
 their fathers under Moses. 
 
 32-35. Taking the word from their lips, he gives it a deeper 
 sense in the manner so characteristic of him, at the same time 
 seeking to turn their minds from the earthly direction in which 
 they were set. "Not Moses", said he, "has given you the 
 bread out of heaven". The mission and teaching of Moses, 
 great as they were, did not extend to that, but fell far short 
 of the needs of mankind. Their reply, " Always give us this 
 bread" — understanding it as something like although supe- 
 rior to the manna — shows clearly enough that they did not 
 yet apprehend his meaning. Rising therefore to the height 
 
NOTES ON JOHN. | 2"> 
 
 of his great truth, he explicitly declared, "/am the bread of 
 life." What he says in subsequent verses, / have come down 
 out of heaven, it is unwarrantable to interpret as meaning 
 that he personally and consciously descended out of a pre- 
 existent state in heaven. He spoke metaphorically, with 
 the image of the "manna*' before his mind: or, better still, 
 he spoke with the truth present to his view which was after- 
 terwards expressed by James (i. 17), " Every good and every 
 perfect gift is from above, coming down from the Father 
 of the lights'" (comp. also verse 50). Jesus is the bread of 
 life, — he HIMSELF, his person, spirit, teaching, works, — all 
 that is contained within his personality. 
 
 37. all : neut. gender, and meaning one integral whole.— 
 
 THAT THE FATHER GIVES TO ME: COmp. V 44, EXCEPT THE 
 
 Father draw him; and v 65, except it have been given 
 HIM of the Father. The explanation is found in v 45 
 immediately following the clause from v 44, in the words, 
 "They shall all be taught by God." Accordingly Jesus 
 adds, " Every one who has heard and learned " — i.e. who has 
 not only heard but as docile pupil learned — " from the Father 
 comes to me ". This act of learning, nay, the patient hearing 
 from which learning comes, has a moral quality, and there- 
 fore the giving and the drawing rest on just moral distinc- 
 tions : although he who is drawn would never think that he 
 had deserved it, nor ascribe it to any cause but the grace of 
 God. Comp. M't xi. 25-30 (so remarkably similar to these 
 and other utterances in John), where moral grounds for the 
 divine procedure are discernible in the moral attitude of the 
 two classes there described, and he who listens thoughtfully 
 cannot but feel his own moral nature respond to the acknowl- 
 edgment from the lips of the Master. 
 
 There is a point of view worthy to be considered in another 
 declaration by Jesus (xii. 32), "I if I be lifted up from the 
 earth will draw all to myself" — draw as a more effective 
 teacher speaking from the Cross, draw by his own moral ex- 
 cellence and his unbounded love toward men. draw bv his 
 new disclosures of the Father to all who are "feeling alter 
 
426 NOTES ON JOHN. 
 
 God if haply they may find Him ". He will cause to spring 
 up in the life that " holiness" which, in the just and beautiful 
 language of President Edwards, "is the love of divine things 
 for the beauty and sweetness of their moral excellency" — and 
 this must be the essential thing for which he desired or sought 
 to have men come to him. The point of Jesus, however, was 
 not to teach a doctrine, so much as to recognize the Father as 
 Giver of all good, and to express his satisfaction with whom 
 the Father shall thus give to him, reject him though the Jews 
 might, and influence many of those hearing him to do the 
 same. In affirming that he never would cast out any one thus 
 coming to him, he may have implied a rebuke of the harsh 
 practice of excommunication from the Jewish synagogues, 
 and perhaps from the very one in which he was speaking 
 (comp. ix. 34, vii. 13, &c). 
 
 39, 40 (also 44, 54). Comp. on v. 28. — "Will", in v 38, 
 seems general ; in v 39, specific, directed to one object. 
 
 41. the Jews: an appellation almost universally in John 
 denoting the leading classes. 
 
 46. except he who is from God : comp. i. 18, M't xi. 27. 
 Obviously in the sense of full and perfect insight is the dec- 
 laration to be understood. Its absolute truth, which we feel 
 on every comparison of Jesus with others, whether before or 
 since his time, is after all the great seal of his divine mission, 
 and the ground of his most effective appeal to our reason. 
 
 49, 50. die: used in the first case in the sense of temporal 
 death ; and in the second in the deeper spiritual sense, as in 
 xi. 25, 26. Comp. also v 58. 
 
 50-57. Compare the words of Wisdom quoted on i. 1, 
 " They that eat me " &c. ; also iv. 34. The words "flesh and 
 blood ", agreeably to a well known usage of the Jews and to 
 modern usage, mean man (Gal. i. 16, "I conferred not with 
 flesh and blood"). Compare, also, the words of Paul in 
 Philipp. ii. 5-8, " Christ Jesus, becoming like common men, 
 and in mode of life found as a common man"; and again in 
 1 Tim. ii. 5, "the man Christ Jesus." Comp. particularly 
 1 John iv. 3, "Jesus Christ come in the flesh". This one 
 
NOTES ON JOHN. 
 
 427 
 
 therefore they must take, and incorporate in themselves — this 
 one, ju>t as he is. different though he proved to be from their 
 earthly expectations and assuming neither the outward leader- 
 ship of a Moses nor the royal state of a son of David; him. 
 '•the son of Joseph, whose father and mother", say these 
 Jews, •• we know"; him in the totality of his person, with his 
 teachings, his works performed even on Sabbath so much to 
 the rage of the Jews; him thus "the true bread given out of 
 heaven", imparting such a vitality as to make them "new 
 persons" "created in Christ Jesus unto good works". h~ lie 
 gives any emphasis to his "blood", it is illu>trated by the 
 fact that the best life of a people is fed by the blood of those 
 who have given themselves in sacrifice for it, thus promoting 
 the spirit of self-sacrifice in others. 
 
 62. The supplied clause may be, will yon take offence at 
 that? will you stumble over and cavil at that? As remarked 
 on v 32. the mind of Jesus often turned suddenly into a differ- 
 ent channel of thought. And so here and now. perceiving a 
 growing dislike in many who had been following him. and 
 who had even wished to make him a king, it occurs to him 
 that they would not thus find fault and disbelieve in the day 
 when, beholding the terrible judgments coming swiftly as a 
 black cloud over their nation, they should recognize the Son 
 of man on his throne (M't xxiv. 21, 29. 30), exercising an 
 authority which was only the same authority he possessed be- 
 fore, even '-hen he was on earth, but had reserved until he 
 should be glorified! 
 
 That he possessed this authority on earth before he was 
 glorified, is evident from effects like those recorded in vii. 46. 
 xviii. 6. He must have been conscious of it when he said to 
 the disciples (M't xxvi. 53). " Thinkest thou that I cannot 
 prav to mv Father, and he will this moment furnish me more 
 than twelve legions of angels"? It was Paul's view of him in 
 the passage just above quoted, where the appeal derive- its 
 chief force from the fact that Jesus was " in the form of G d n 
 at the same time that h>- was il in the form of man"; that when 
 he might have exerted kingly authority to the terror of his 
 
428 NOTES ON JOHN. 
 
 foes, he became their servant — thus furnishing an example 
 of humiliation, and self-restraint, and kind offices, such as 
 the world ever needs, and such as no descent from a state of 
 preexistence in heaven could possibly have given. This view 
 of the authority of Christ Jesus possessed by him on earth at 
 the same time that he forbore to exercise it, is probably enter- 
 tained by most Christians, and nowhere has it found so elo- 
 quent and full expression as in " Ecce Homo" (pp. 55-60), 
 from which we quote the following: — "This temperance in 
 the use of supernatural power is the masterpiece of Christ. 
 It is a moral miracle superinduced upon a physical one. 
 This repose in greatness surely makes him the most sublime 
 image ever offered to the imagination. And it is precisely 
 this trait which gave him his immense and his immediate 
 ascendency over men". 
 
 The disaffected persons therefore whom he had been ad- 
 dressing, so blind to his moral glory, so deaf to the voice of 
 God who spoke by him, and now beginning openly to spurn 
 his claims, how will they feel when they shall see him in that 
 day of doom of which he had so often warned them ? Nay, 
 what if they may now catch but a glimpse of that hidden 
 power which they had demanded to see, but which he held in 
 reserve? Instantly checking himself in the midst of his utter- 
 ance, not caring to give full expression to his thought, much 
 less .to continue in the same strain, he still seeks to reach 
 some of them, and win them to become his disciples (comp. 
 M't xxiii. 37). He tells them in so many words that what 
 had so offended them was to be taken not in a literal but 
 figurative sense ; though indeed the ideas were most real, and 
 the words spiritual life and living spirit to such as would take 
 the pains to understand them. 
 
 This interpretation yields a meaning profoundly character- 
 istic of Jesus. It is further sustained by usage in respect to 
 (1) to Trporepov, " before" or " formerly", in every instance ; as 
 in Jo. ix. 8, Gal. iv. 13, where it designates a previous period 
 in the life of the same identical person, and here therefore 
 must designate the former part of the life of the Son of 
 
NOTES ON JOHN. 429 
 
 m \\. What accredited view throughout all the churches in the 
 world is there of the Son of man, except ;b emphasizing his 
 human nature? With what sort of propriety could Christ 
 speak of THE Sox of man as existing before all worlds? 
 
 (2) It is sustained by usage in respect to ascending, ascend- 
 ing to heaven, ascending to the Father (iii. 13. xx. 17, and 
 other passages) ; by apostolic usage such as Paul's habitual 
 conception of the glorified Christ as seated at the right hand 
 of God: and by the other Gospels where he is described as at 
 the right hand of Power — all of which are in harmony with 
 the fact of his possessing reserved power on earth before he 
 was glorified. 
 
 If, after all, the interpretation set forth, and believed by the 
 Translator to be the true one. shall prove unsatisfactory to 
 any, then another remaining defensible one is that which, 
 resting on predicating the question of the Son of man — an 
 appellation which by no consistency can include a conscious 
 preexisterit state of being, before existence on earth — makes 
 the meaning to be, If then you may see the Son of man 
 ascending z.h< re he was before in the purposes of God? For 
 where was the Son of man before all worlds, exeept in the pur- 
 poses of God? Compare, for possibility of such an interpre- 
 tation, Jo. xvii. 5; Eph. i. 3-5; 2 Tim. i. 9, 10. Assuming 
 the latter to be true, the ascension is that beheld by his dis- 
 ciples: but with the former there is no allusion to it, and 
 indeed the character of his opposers seems to put this out of 
 question. To infer from this chapter preSxistence, transub- 
 stantiation, atonement to offended Justice, a partial election 
 of mankind to future bliss on grounds not discernible by the 
 reason nor defensible by the moral sense, is to stick in the let- 
 ter, and be caught in the meshes of very narrow dialectics. 
 
 6S. The reply of the impetuous and erring, though trusted 
 and beloved disciple, to the question of his Master asked with 
 irrepressible emotions at the result, will find response grow- 
 ing more and more deep, the more intimately the Master is 
 known and his precepts faithfully followed. 
 
 70. Probing and healing were these words, which revealed 
 
430 NOTES ON JOHN. 
 
 that even of the twelve whom he had chosen, and who still 
 remained after the defection of the many, there was still one 
 who, by the appellation given to him, was to prove false, 
 treacherous and murderous (viii. 44), and whom the eye of 
 Jesus may have perceived to be inwardly glad at the- present 
 posture of affairs. 
 
 VII. 
 
 5. believe in him : as Messiah. And yet their urgency 
 that he would be out-spoken, performing works which would 
 cause him to be publicly acknowledged, indicates some hope 
 arising in their hearts. There is no reason to infer that they 
 were insincere or disposed to taunt. 
 
 8. I am not going : see Various Readings. Tholuck once 
 interpreted this, with Meyer, as " declining to go to the feast 
 altogether", and the words, "my time is not yet completed", 
 as "referring to the time of the passion"; but he has since 
 maintained the prevalent opinion that Jesus " declares that 
 he will not yet go to this feast, because the proper time had 
 not yet come." His references to M'k xi. 13, vii. 18, M't xv. 
 17, to prove the use of "not" for "not yet", are not to the 
 point. For to say, "It was not the time for figs", maybe 
 equivalent to saying, "It was not yet the time". But to say, 
 "I am not going up tc this feast", was a very unambiguous 
 affirmation of a purpose not to go at all. 
 
 What difficulty is there, except in prepossessions of how 
 the Messiah ought to appear, in supposing that he had at the 
 time no expectation of going? He might have truly said, 
 
 " My mind is . . . inward to the Lord, 
 Waiting his word. It has not yet been spoken ". 
 
 He knew what his brothers knew not — that at his next visit 
 to Jerusalem his life would be sought with more determined 
 and subtle purpose; and he had not yet completed his work. 
 Some time after his brothers had departed, that word from 
 the Father, without which he did nothing, was spoken, and 
 he followed them. He went up by the less frequented route. 
 
NOTES ON JOIIX. -\.]\ 
 
 His object was not to perform any wonderful work, but to 
 speak fearlessly, and remonstrate with his enemies plainly, 
 and draw men into the kingdom of God. He made his ap- 
 pearance unexpectedly at last, in the middle of the feast, and 
 commenced teaching in the temple. 
 
 15. writings: those, particularly the Scriptures, used in 
 the schools of the Rahbies. 
 
 17. 18. He rests a recognition of the Divine origin of his 
 teaching, on a willingness to do the Divine will, arid shows 
 that no selfish motives could be ascri-bed to himself. 
 
 19. He presses home their inconsistency in holding him up 
 as an enemy to Moses and the Law, while they themselves 
 were so great violators of the Law. 
 
 20. the crowd : the ignorant portion of the crowd. 
 21-24. Regardless of the interruption, he continues to point 
 
 out the unreasonableness of his enemies, by asking whether, 
 if they performed circumcision on Sabbath, whenever the 
 eighth day of the child was coincident with it — a rite painful 
 and attended with bandaging, to heal the wound — they had 
 any cause to be angry with himself for making a man well in 
 every respect on that same day? The incidental remark, 
 " not that the rite had its origin of Moses, but of the Father", 
 with many remarks elsewhere of a similar kind, shows his 
 iconoclastic aim — to break down their superstitious regard for 
 Moses, which was so much in the way of their entering into 
 the new kingdom of God. 
 
 33. 34. He was aware of their having sent out the police to 
 arrest him. hut he knew that he was safe for the present. 
 Later they would seek with very different feelings, in the day 
 lie >aw impending. 
 
 37-39. THE GREAT DAY: it is disputed whether there is 
 allusion to a rite performed on this day, a- well as on the 
 preceding days, when there was brought from Siloam in a 
 golden vessel, by a priest in jubilant procession, water t<> be 
 poured out on the altar, while there was sung, "With joy 
 shall we draw water out of the wells of salvation". It does 
 not affect the force of the comparison, except to heighten it, 
 
432 NOTES ON JOHN. 
 
 to imagine that Jesus took his stand and thus exclaimed at 
 the very time when the rite was performed on the other days. 
 His words may be a free quotation from Ez. xlvii. 1-5, or 
 Zech. xiv. 8. The explanation by the Evangelist indicates 
 the copious spiritual influence which his disciples were to 
 possess and exert after his departure. 
 
 40-43. The effect of his appeals, sometimes with his voice 
 raised to its height, while he also stood up to speak, so as to 
 be heard by all the vast crowd, was various, as expressed here, 
 and in 25-31, and in 45-49- The most marvellous was that on 
 the police, who, with the civil and ecclesiastical authority to 
 support them, were rendered utterly powerless by the majesty 
 and force of the speech of an unarmed man, nor could extend 
 the hand to arrest him. 
 
 50. The defence by Nicodemus was under the circumstances 
 a Christian confession. His calm remonstrance contrasts 
 vividly with the utter loss of temper by his colleagues, because 
 their victim had escaped once more out of their hand. They 
 lost their memory too; for they forgot that at least the 
 prophet Jonah came out of Galilee (2 Kings xiv. 25). 
 
 VIII. 
 
 5. See, for this whole scene, " Ecce Homo" pp. 114-117. 
 The " sense of shame " in Jesus, suggested in that work, seems 
 unnecessary and far-fetched, but in other respects the matter 
 is finely handled. 
 
 An interpolation though the story may be (see Various 
 Readings), it certainly has the impress of truth on it, and 
 there is nothing in the four Gospels more characteristic of 
 Jesus — of his self- restraint, wisdom, freedom from respect of 
 person, knowledge of man, humanity, tenderness, delicacy, 
 power to reach the conscience, persuasive force to recover the 
 sinner. Out of no regard for their Law or the purity of 
 society had these men dragged the woman into the midst of 
 the crowd, and interrupted him in his teaching, but it was to 
 
NOTES ON JOHN. 433 
 
 bring him. by what they had reason to suppose would he a 
 merciful decision, into apparent conflict with Moses, and so 
 cheek his increasing influence; or possibly, if he should sanc- 
 tion the Law and bid her be stoned, to inform the Roman 
 authorities of his resistance of their legislation which had 
 forbidden the Jews to inflict the penalty of death. By stoop- 
 ing down and writing on the ground, he expressed his indiffer- 
 ence to the demands made. But as they continued pressing 
 him for an answer, he raised himself erect on his seat, and 
 looking them full in the face spoke to whatever humane feel- 
 ings existed in them, as well as to their conscience, and 
 resumed his posture of writing on the ground. One by one, 
 unable to withstand the force of the judgment pronounced, or 
 even longer to face the crowd, they slunk away, and the 
 woman was left standing alone with himself in the midst of 
 the circle. He raised himself once more. What was she 
 expecting to hear from those lips? With heart palpitating 
 with uncertainty, and doubtless with sense of shame, she 
 heard no voice of sentence as from a civil judge. But she felt 
 that not only her accusers, but herself who had sinned, had 
 become judged. Who can believe that she went away to sin 
 again, or that the crowd failed to learn a lesson of purity? 
 It was thus by his knowledge that he absolved many, and 
 caused many to become righteous (comp. on i. 29). 
 
 13. true : or valid ; for the original has the twofold signi- 
 fication. 
 
 1^. 16. I judge xo one: the "/" is emphatic. He had just 
 said, that they judged from personal appearance and outside 
 view, of which their judgment of himself was an instance, 
 and was prejudiced and unfair. On the contrary, he judged 
 none at all (i.e. in the general way. expressed in M't vii. 1). 
 And yet if in his practice he himself sometimes made excep- 
 tions in respect to judging (as when he said, "I know you 
 that you have not the love of God in you"',), his judg- 
 ment was just, and in accordance with the Father's. In v 26 
 he -ays that lie has much to judge about them ; but he would 
 forbear tor the present. Comp. also on v. 22. vi. ■ 
 
434 NOTES ON JOHN. 
 
 23. The last clause of the verse explains the first (see also 
 iii. 31). 
 
 25. at the first : the same Greek phrase, of which this 
 is a translation, is found in the Septuagint (Gen. xliii. 17, 19), 
 and is correctly translated in the C. V. (vs 18, 20) "at the 
 first time". It is quoted from Dem. and Plato by Liddell 
 and Scott, Oxford ed., as meaning "at first" (with the article, 
 more properly, at the first"}. They do not give, as a mean- 
 ing, in the first ffiace, and they reject the signification of at 
 all, or altogether (adopted by Winer p. 464, a.), except when 
 the phrase occurs with a negative. — I spoke and am also 
 speaking: "the Present used as Perf. and Pres. combined" 
 (Goodwin p. 5). Jesus had just said (v 24) "I am he", and 
 when they still asked, Who art thou? he answered, What I 
 affirmed at the first and have all along affirmed— an intelli- 
 gible and characteristic reply. More directly, in the next 
 verse but two, he says, "When you shall have lifted up the 
 Son of man you shall know that /am he"— i.e., that he, whom 
 they had crucified, was the Christ. They should know it by 
 the progress of his cause, and by their own swift-coming 
 national overthrow. 
 
 33. they made answer : i.e. " the Pharisees ", "the Jews", 
 the same who had spoken before (vs 13, 22) ; for vs 30-32 are 
 parenthetic. This Jewish party, having heard what he had 
 just said to not a few of their number who had become 
 believers, interrupted him again, grew more excited and 
 impudent and violent as at every point they found themselves 
 completely answered and thoroughly exposed. 
 
 35, 36. The slave is liable to be sold and cast out at any 
 time ; he has no free-hold ; only the son has this : and whom- 
 soever the son, on coming into possession of the estate, makes 
 free, that one not only becomes free, but may also become a 
 free-holder. So if the Son of God should make them free 
 through his teaching, and imparting to them his spirit, they 
 would be truly free as sons and heirs of God. 
 
 " He is the freeman whom the truth makes free, 
 And all are slaves beside." 
 
NOTES ON JOHN. -[:],') 
 
 3S. lit. the FATHER : if the reading adopted by Teschendorf 
 be the true one, this phrase was designedly ambiguous. 
 Who "the father" is of those whom he is addressing, he does 
 not speak out fully until verse 44; and then he speaks plainly 
 enough, like one thoroughly roused, facing the angry passions 
 of men as intrepidly as when he walked on the lake of Galilee, 
 a heavy wind meanwhile blowing and the sea rising. 
 
 41. We (1st) : emphatic. Origen thinks the words a fling 
 at the paternity of Jesus. But the point with the Jews seems 
 to be. What do you mean by this talk of freemen and slaves? 
 Just as though we were like Ishmael, who though a son of 
 Abraham was a slave by being the son of a slave-woman, and 
 born of concubinage ! 
 
 56. rejoiced &C. : i.e. rejoiced to see, rejoiced in seeing, 
 rejoiced in being allowed to see. For authority see Winer, 
 PP- 335-3395 though he himself here interprets rejoiced that he 
 •was to see, and is followed by Tholuck, who adds, "the Mes- 
 siah appearing in glory at his second coming"; and both 
 seem to consider "my day'' as synonymous with " me". The 
 idea conveyed by the words of Jesus is, that Abraham saw 
 the better day coming for the human race, ushered in with 
 the mission of the Christ. 
 
 58. I am he : i.e. the Christ, the Messiah, whom you are 
 expecting. That this is the correct translation and gives the 
 true sense, is sustained by the following considerations : (1) I 
 AM [he] (t}c; hfd) occurs in M'k xiii. 6. L'k xxi. S. where in the 
 parallel passage M't xxiv. 5 the record is in full. I am THE 
 Christ. The same phrase I am [he] is in vs 24. 2S of this 
 same eighth chapter, also iv. 26. xiii. 19. M'k xiv. 62; and 
 in these places it is so translated in the Common Version. It 
 is moreover translated in the C. V. "It is I", in M't xiv. 
 27, M'k vi. 50, L'k xxiv. 39, Jo. vi. 20. It is also translated 
 in the C. V. " I am [he]", in Jo. ix. 9. xviii. 5. 6, 8; and in 
 M't xxvi. 22, 25. it occurs as a question, " [s 11 [?" I [ere then 
 in every instance besides Jo. viii. 56 — the place under con- 
 sideration — it clearly means, and i^ to be translated, and is 
 in the C- V. translated. I am he, 01 in word- equivalent to it. 
 
436 NOIES ON JOHN. 
 
 This is the ackuotvledged meaning everytuhere else in the 
 Four Gospels, and, it may be added, in the whole New Testa- 
 ment. To translate it in the same way in Jo. viii. 58, therefore, 
 meets the first great law of interpretation, which is usage. 
 
 (2) It is next to be ascertained whether this established 
 meaning of the phrase It is I, or I am he, is in harmony 
 with the context, makes the verse yield an adequate sense, 
 and meets the exigency of the passage. If this shall be shown, 
 then every law of interpretation stands fulfilled. 
 
 (a) Certainly the translation "I am he" is in harmony 
 with the context; for all along, both in this and the preced- 
 ing chapters, in the various discussions between Jesus and the 
 Jews during the series of discourses to the people, the ques- 
 tion in dispute has been the Messiahship of Jesus. This 
 continued to be the great question after his death. It was 
 the great and decisive test of Christian belief presented by 
 the Evangelist John in his First Epistle, that "Jesus is the 
 Christ" (ii. 22) — or what was synonymous in the mind and 
 discourse of John — that "Jesus is the Son of God". Es- 
 pecially is it shown in that full and explicit declaration, 
 "Whosoever confesses that Jesus is the Son of God, God 
 dwells in him and he in God" (iv. 15). 
 
 (J?) Certainly also it yields an intelligible, adequate mean- 
 ing, to say, Before Abraham came into being I am the Christ 
 — i.e., /, Jesus of Nazareth, am the Christ ordained by God, 
 the one expected. Especially could the Jew understand it 
 if he chose, and was not too excited and angry to understand 
 any thing aright; for he had heard read from his Scriptures 
 again and again, "Before I formed thee in the belly I knew 
 (Gr. Sept. know) thee, and before thou earnest out of the 
 womb I sanctified thee and ordained thee a prophet unto the 
 nations" (Jer. i. 5). 
 
 (c) Certainly, moreover, the exigency of the passage is met. 
 That exigency is to assign a sufficient occasion for the rage 
 of the Jews. Can any one fail to discern it in this climax of 
 the plainest speech Jesus ever made to them, in which he 
 so directly implied his own superiority to Abraham? For 
 
NOTES ON JOIIX. 437 
 
 with their highest expectations in reference to the Messiah, 
 they never once dreamed that he would be superior to Abraham ; 
 and so their rage, already having shown itself in occasional 
 gusts, at last provoked by a declaration more offensive to 
 them than any of his charges of falsehood and murder under 
 which their conscience made cowards of them, hroke out with 
 ungovernable fury. 
 
 Now if Liicke must still insist, after such considerations as 
 have been presented, that "an unbiassed exegesis must recog- 
 nize here an affirmation of preexistence", it is a just reply to 
 him. that he who in comparing himself with others thinks his 
 own results alone free from bias is not seldom the one least 
 free. The flings from the Dean of Canterbury (Al ford's N. 
 T., here and on vi. 62), that interpretations excluding the 
 idea of preexistence are "little better than dishonest quib- 
 bles", are from a spirit which preexisted in one of those Jews 
 who took up stones to throw at the man daring to assail even 
 by implication any of their " idols of the cave." 
 
 If this interpretation of the declaration of Jesus needs any 
 aid from the edification the sentiment gives, and from the 
 significant force it carries with it to the mind and heart, it is 
 found (1) in the consciousness which it shows Jesus to have 
 had of the greatness of his divine mission. He knew what he 
 came into the world for, whence he came and whither he was 
 going, better than any other one ever knew of himself, who 
 has ever had anv work to do in the world, or has gone out of 
 it. He knew that his mission was appointed before the Jew- 
 ish national existence, before the birth of Jew or Hebrew, 
 and was ultimately to all the nations of the world. It gave 
 him exultant content, in the midst of scornful denial, and 
 fierce opposition, and sure prospect of early violent death, 
 that the best men in past ages rejoiced to see the better day 
 coming, which was now inaugurated. 
 
 (2) It is difficult not to feel, in reading such a chapter, that 
 fesus has a mission to each one's own soul, beyond that of 
 all other teachers and masters. Ami recognizing it. begin- 
 ning also to feel somewhat of his spirit imparted to us, we 
 
438 NOTES ON JOHN. 
 
 become assured that we too have each a mission from the 
 heavenly Father. It may not lie before us in the distinctness 
 with which Jesus saw his own, it may be very limited and 
 humble. But the consciousness of it will be attended with 
 an inflowing of divine strength, especially under trial of what- 
 ever kind, while we know that we are the objects of that eter- 
 nal Forethought and Providence and Grace of the heavenly 
 Father, of which the mission and work of Jesus are the am- 
 plest expression, and his words and spirit and life the most 
 convincing demonstration. 
 
 IX — X, 21. 
 
 2. who sinned, this man &c. : among the explanations 
 are (i) sin in a state of preexistence (but, if the Jews believed 
 this, they had at hand a very natural solution of their ques- 
 tion in vi. 42, " How does this man say, I have come down 
 out of heaven ") ; (2) vaguely asked from the feeling that 
 somebody must have sinned — not this man indeed — then it 
 must have been his parents ; (3) sin punished by anticipa- 
 tion. 
 
 6. his clay : word for word, his the clay upon the eyes (see 
 also Var. Readings). Whether " the blind man " be omitted 
 or not, the possess, pron. "his" belongs to "clay" by general 
 usage, and not to "eyes". So also Meyer (" the clay which 
 he made"). Pliny is quoted by Tholuck as remarking that 
 " saliva had a specific efficacy in diseases of the eye ". Taci- 
 tus (Hist. iv. 81) records a cure performed through its agency 
 by Vespasian on the eyes of a man at Alexandria; which he 
 says was related at the time of his writing "by those who 
 witnessed it and who now had no motive for falsehood ". It 
 was not a case of total blindness (" huic non exesam vim 
 luminis "). 
 
 7. Sent : so called from the water of the Fount of the 
 Virgin being conveyed into the Pool of Siloam by means of 
 an aqueduct excavated through the lime-stone ridge. 
 
 34. Odium and force are often resorted to in place of argu- 
 ments. 
 
NOTES ON JOHN. 
 
 439 
 
 38. A clear instance in which the works of Jesus produced 
 the conviction that he was the Christ. Mark his frankness 
 here, as also with the woman of Samaria, in comparison with 
 his reserve in other cases. While many are and can be 
 
 reached only by the internal evidences of Christianity — and 
 by these most effectually when they have their seal in the 
 daily lives of Christians — there will not fail to be multitudes 
 whom the wonderful works will first reach. Compare x. 25, 
 37> 3S> xv - 2 4' f° r the estimation in which Jesus himself held 
 his works as evidence of his divine mission— not without 
 regard to the moral side, i.e. not only in view of their mani- 
 festation of power, but still more of love. That the internal 
 evidence ought to convince, he implies in xiv. 7. 9. 
 
 40. blind: a sufficient instance of the use of the word in a 
 moral sense. 
 
 x. 1-5. Jesus presents himself as the shepherd, John the 
 Baptist seems meant by the porter who admits him. Let his 
 enemies do what they might, they could not seduce away 
 from him his true disciples. 
 
 7. The figure is changed. He himself is the door. The 
 beautiful spiritual application of the verse needs no one to 
 point it out. 
 
 8. It is unnecessary to suppose that he had his mind on any 
 impostors in particular, but simply by comparison emphasized 
 his own mission from the Father. Neither could he have 
 meant the scribes and Pharisees; for he bade his disciples 
 obey them as teachers of the Law, but not do after their 
 works (M't xxiii. 3). 
 
 II-15. The meaning of Christ's sacrifice, as taught by the 
 figure of speech here employed, the heart at once understands, 
 and by means of it "the trusty shepherd" becomes inex- 
 pressibly dear. 
 
 16. ONE FLOCK: not •• one fold''. Many a fold there n 
 be. and manifold the flock — Greek. Roman Catholic Prot- 
 estant — but only " one flock, one shepherd ". Nay. as rho- 
 luck also has expressed his belief, ••many of the Gentiles also 
 
440 NOTES ON JOHN. 
 
 are children of God in virtue of that internal sympathy with 
 Christ by which they will be enabled to know his voice", 
 though on earth it never reached their ear. When will the 
 churches all respond to this? 
 
 iS. Comp. on L'k xxii. 52. 
 
 19-21. The effect was diverse. Jesus never failed to win 
 some new ground, every time he spoke. More than is appar- 
 ent lay hid under the question, "Can a demon open blind 
 men's eyes?" Those who asked it were more than half con' 
 vinced that Jesus was the Christ. 
 
 X, 22-42. 
 
 22. feast of the Dedication : occurring two months after 
 that of the Tabernacles, and held from the 25th of Dec. to the 
 first of January. It was commemorative of the re-dedication 
 of the Temple by Judas Maccabeus. The Jewish dwellings 
 were everywhere illuminated. 
 
 24. in suspense : possibly, in excitement. 
 
 26. He recognizes in the crowd some who had heard him 
 before, and whose faces expressed still more determined oppo- 
 sition. But he is now sure of results which not all their hos- 
 tility could defeat. 
 
 29. See Various Readings. Tischendorf (1S64), Tregelles, 
 Meyer and Alford, have "greater" in neut. gend. ; also (not 
 Mey.) the compound neut. pron. 0, that which (or, what), 
 instead of the masc. pron. oc, who, or he who (6 7rar^o fzov o 
 didoKtv /j.ot, ttuvtuv (ititfiv egtlv). They are sustained in this 
 reading by the Sinaitic, Vatican and L manuscripts; by 
 many Cursives ; by the italic, vulgate, gothic and Coptic 
 Versions, and by Tertullian. The meaning however is sub- 
 stantially the same, and the exact translation is, My Father, 
 in respect to that which He has given me, is a greater 
 [Force~\ than all [else~\. For the phrase " 1 'n respect to 
 (or, as to) that'' &c, compare the Greek usage in Rom. 
 vi. 10, Gal. ii. 20, where Winer (p. 16S, note 3) explains 
 " the neut. 6 in the sense of as to, like quod in Latin"; 
 
NOTES ON JOHN. 441 
 
 or "also as an objective case". Meyer renders, " is a greater 
 
 power than all" — and retains the Received Text in the first 
 clause. Dr. Noyes, Dean Alford (in his English X. T.) and 
 others render as follows: — "That which my Father hath 
 given me, is greater than all". 
 
 There is one other instance in the N. T., which, in the ar- 
 rangement of the words in the sentence, as well as in the sense 
 of the nent. pron., may he classed with this in John, although 
 it is capable of grammatical analysis in two other ways; viz.. 
 2 Cor. ii. 10. & (5&- tl x a P<-& a $ £ , Kayu' kcu jap tytH b Kexuptouai, el ti 
 nexuptoftai, M Vfidg h TzpoauTzu Xpiarov : And to whom you for- 
 give anything^ I also; for I also, as to that which I n we 
 forgiven, — if I have forgiven anything, — [forgave it] on 
 your account in the person of Christ. The compound neut. 3 
 thus holds the same syntax-relation as in Jo. x. 29. Dr. Noyes 
 himself, in 2 Cor. ii. 10, has practically so treated the clause 
 in his rendering, "forgave it", where the pron. it is of course 
 in apposition with the antecedent that, and the antecedent 
 that is taken absolutely, "like quod in Latin", or a phrase 
 with Kara in Greek — a usage familiar to every Latin and 
 Greek student. See also Jo. xvii. 24. 
 
 Admitting the validity of the rendering, in itself, which 
 Dr. N. has accepted, — and anyone can find instances in sup- 
 port of it by consulting his Greek Concordance, — there are 
 two serious difficulties in the way. (1) It obliges him to put 
 upon the word "greater" a meaning nowhere else found in 
 the X. T., and given by no Lexicon of the Greek language. 
 (2) It is inept, in its relation to the context. For interpreting 
 the declaration of Jesus to he. that the flock, which the Father 
 ha- given him, "is safe beyond the reach of any force which 
 can be arrayed against it", or, in the general sense, is superior 
 to all else, what pertinency lias this to the declaration in the 
 next clause, that none can snatch out of the Father's hand? 
 1 la- the Evangelist presented Jesus anywhere else a- reasoning 
 in this indirect way? The scope and force of the declaration 
 of Jesus is, that, if his own power should prove inadequate. 
 the Father has in himself a force greater than that of all the 
 
442 NOTES ON JOHN. 
 
 enemy combined, and therefore none can snatch out of His 
 hand. 
 
 It has been assumed, of course, that the reading adopted by 
 Teschendorf, Tregelles, Alford, and in part by Meyer, is the 
 genuine one. Accepting it as such from this united critical 
 judgment, and the ancient MSS and authorities by which it 
 is sustained, it may be added that, in all the other instances 
 of a similar construction in the Greek of John, there is no 
 possible conflict with the context, nor forced meaning to be 
 given to any one word, and no ambiguity. Setting aside the 
 context, if John had wished to convey the meaning accepted 
 by Drs. Alford and Noyes, he could easily have done it, with- 
 out a possibility of alternative rendering, by putting the sub- 
 ject, 6 naTTjp i.iov, after dsdwicev, thus : o dsdtonev fioi 6 TvaTr/p \iov, as 
 in xi. 46, xii. 50, xviii. 21. John's usage would even allow the 
 construction bo •KaTrjp fiov &c. (see xiv. 17) — which would ex- 
 press without ambiguity the sense given by Alford. 
 
 30. I and the Father are one: lit., one thing. One in 
 purpose, in effort to keep the sheep. The argument being 
 that if Jesus should himself prove too weak, the Father, who 
 is a greater Power than all the enemy combined, will keep 
 the sheep in safety, — by necessary consequence from the 
 nature of this argument, Jesus ascribes to the Father power 
 superior to his own. Observe the language used, "no one 
 shall snatch out of my hand " ; " no one can snatch out of the 
 Father's". Is there no significance in this? 
 
 33. Thou being a man makest thyself God : comp. on v. 
 18. If the Scripture gives to magistrates a higher name than 
 Jesus had appropriated to himself, then certainly in appro- 
 priating the lesser name he is not guilty of blasphemy. 
 That one should accept these slanders of the Jews for proof, 
 is only evidence that the spirit of theological controversy is 
 too often one with the infatuated spirit of the Jew. It is the 
 candid — and yet no more candid than just — admission of 
 Neander (Life of Christ, p. 327), that "in and of itself the 
 language of Christ contained nothing that might not have 
 been said from the stand-point of the Jewish idea of the Mes- 
 
NOTES ON JOHN'. 44-3 
 
 siah; but tbo bostile spirits gladly seized the occasion to 
 accuse him of blasphemies." 
 
 XL 
 
 4 not unto death: i.e. permanent death. — be glori- 
 fied: more than once spoken of his glorification subsequent 
 to his crucifixion (xii. 23. 24: xvii. 1) ; but see ii. XX, &C. 
 Nothing did more than the resurrection of Lazarus to prepare 
 the way for the triumphal entry of Christ into Jerusalem, and, 
 with all the events attending the approaching Passover, pre- 
 pare the way also for the conversion of many thousands at 
 the Pentecost soon afterward. 
 
 5. loved : the Gr. words are different in vs 3, 5 ; the former 
 expressing the love of passion, the latter the love of principle. 
 
 6. remained two days : the messenger on his return must 
 have found Lazarus dead (vs 17, 39). 
 
 9. twelve : the emphatic word (lit., twelve hours of the 
 dav). To the remonstrances of his disciples he replies, that 
 he sees clearly the path of duty before him ; that the path of 
 duty is the path of safety both for himself and for them. 
 
 11-13. After a pause in which they were not certain of his 
 purpose, he again mentions the subject, but in language in 
 which he, knowing in his heart the death of his friend, meant 
 one thing and they understood another, while he expressed 
 clearly enough his purpose to go to Bethany. In their reply 
 they hint still a remonstrance; for if Lazarus had fallen 
 asleep, the crisis was past and he was safe. 
 
 14-16. Then comes the mention of the fact direct enough ; 
 and perceiving that further remonstrance was useless, and 
 being unwilling that he should imperil himself alone, Thomas 
 proposes to have all go and share the Master's fate. Com- 
 pare, for insight into this disciple's character, xiv. 5, xx. 24. 
 
 19. Martha and Mary and their female friends: see 
 Various Readings. Td's text demands this rendering. So 
 also Meyer, who says there is a different later Gr. usage, but 
 never in the N. T. 
 
444 NOTES ON JOHN. 
 
 20. The sisters were expecting him. How characteristic 
 their course ! Martha so active and demonstrative, Mary so 
 still and thoughtful ! 
 
 21. How natural such a lament over some possible omission 
 after a dear one has gone ! 
 
 23-27. Comp. on v. 28, 29. 
 
 28. Jesus may have sent the message for her (comp. on v 
 40), or Martha simply interpreted the heart of the Master. 
 
 29, 32. Still so characteristic of Mary! Falling at his feet, 
 she could utter but a sentence — and that the same lament as 
 her sister's — then burst into tears. 
 
 33, 38. chided (expostulated) : with this sister weeping at his 
 feet, and the Jews weeping around, he was obliged to chide 
 himself, so as to keep from being utterly unmanned. He shook 
 with emotion {troubled himself) in a struggle to overcome his 
 feelings, and to obtain the calmness needed for the great work 
 before him. Still, unable to refrain from weeping aloud with 
 those whom he loved and their weeping friends, as he pro- 
 ceeded towards the tomb, a second time the struggle came on 
 — as though he might be uttering the words of the Book of 
 Psalms he loved so well, " Why art thou cast down, O my soul ! 
 and why art thou disquieted within me ? Hope thou in God ! " 
 
 39. Notwithstanding the assurance Martha had expressed 
 that God would do for Jesus whatever he might ask, an utter 
 hopelessness now comes over her, she is even shocked, under 
 the circumstances, at the idea of proceeding further. It is 
 however unnecessary to suppose that decomposition and cor- 
 ruption had commenced their work. Of Jesus it is said, that 
 he "saw no corruption". 
 
 40. These are words which probably had been spoken in 
 his efforts to console her, but were not reported until here. 
 
 41-44. didst hear me : in prayer for the resurrection of 
 Lazarus, which he asked as the great seal of his mission now 
 soon to be completed. Then with continuing voice he calls 
 aloud to Lazarus in the tomb, and the dead heard and came 
 forth. — bound : each limb being separately wrapped. — .hand- 
 kerchief : lit., sweat-cloth (not napkin). 
 
NOTES ON JOHN. 445 
 
 49. The first remark of the high-priest implies that others 
 present had spoken their minds. 
 
 ^o. How common to spread over a great national crime the 
 color of expediency. 
 
 51, 52. that year: perhaps, that remarkable year. — It 
 
 may be pressing the words of John too far, to insist that he 
 meant a prophecy inspired by God. He may only have 
 attached peculiar importance to the fact, that the head of the 
 nation involuntarily expressed the purpose of God in regard 
 to Jesus. Of course the idea of there being in the mind of 
 Kaiaphas any legal substitution, is out of question. But per- 
 ceiving the movement for Jesus now becoming so general, he 
 really became alarmed and felt a great civil change imminent. 
 Better, he reasoned, that Jesus be put out of the way than 
 have him head a new movement which should provoke sum- 
 mary chastisement from the great Roman power, and end in 
 the utter loss of national existence. The blind man! who 
 could not see the end steadily approaching, and himself and 
 compeers directly hastening it on. But their national ruin 
 would be the removal of the one great obstacle in the way of 
 that Divine purpose, according to which Jesus would save all 
 that was worthy of preservation in the nation, as well as 
 gather into one the children of God dispersed through the 
 world ! 
 
 XII. 
 
 [Comp. M't xxvi. 6-13 ; xxi. 1-11. — MTc xiv. 3-9; xi. 1-11.— 
 L'k xix. 29-44.] 
 
 1. six days BEFORE Tin: Passover : this introduces the 
 question of an alleged irreconcilable discrepancy between 
 Matthew, Mark and Luke on the one hand, and the Fourth 
 pel on the other, viz. that while all of them agree in 
 statements from which it is certain that Jesus was crucified 
 on a Friday, and while the supper mentioned in the Fourth 
 Gospel is identical with that mentioned by the others (comp. 
 xiii. 21-30 with M't xxvi. 20-25), the three others put the 
 
446 NOTES ON JOHN. 
 
 regular faschal-suffer on the evening and night of Thursday, 
 but from the Fourth it seems deducible that the regular pas- 
 chal-supper was not until the evening and night of Friday. 
 So great has the discrepancy been considered by many, — for 
 instance by Baur of Germany, J. J. Tayler and Martineau of 
 England, and many of our own country, — as to " remove the 
 Fourth Gospel from its position of personal authority in the 
 canon of the New Testament". The passages bearing on 
 the question are xii. i; xiii. i, 29; xviii. 28, 39; xix. 14, 31, 
 42. These for convenience will now be examined in order. 
 
 (1) xii. 1. There is so much difference of opinion as to the 
 day from which, and the day to which, the series of the six 
 days should be reckoned, that nothing definite as to the time, 
 one way or the other, is demonstrable. It will be enough to 
 show a probability that in this passage the Fourth Gospel is 
 not at variance with the others. Supposing Jesus to have 
 arrived at Bethany in the early evening following the 6th day 
 (Friday), six days would bring him to the early evening fol- 
 lowing the 5th day of the next week — the very evening of the 
 Passover, according to Matthew, Mark and Luke. 
 
 (2) xiii. 1. The preposition "before", in this verse, shows 
 the relation between "knowing" (or, having known) and 
 "feast" (comp., for usage, M't viii. 29; Jo. v. 7, xii. 1 ; Rom. 
 xvi. 7; 2 Tim. iv. 21). The feast is best understood in the 
 sense of festival (comp. vii. 2, 11 ; L'k xxii. 1) ; although it 
 does not affect the sense at all to restrict it to the eating of 
 the paschal lamb at the beginning of the festival. Translated 
 accordingly, the verse becomes easily intelligible, full of ten- 
 derness and meaning, as showing that, while Jesus knew 
 perfectly well before the festival his hour of suffering to be 
 close at hand, his love for his own disciples who were to 
 be left in the world continued unabated, and his mind was 
 full of solicitude to prepare them for the sepai-ation, and give 
 them his final counsel. With these feelings he met them at 
 the supper — which of course from this point of view could 
 be none other than the paschal-supper proper, the eating of 
 the paschal lamb. The Fourth Gospel is therefore here in 
 perfect agreement with the others. 
 
NOTES ON JOHN. 
 
 447 
 
 (3) xiii. 29. NEED OF FOR THE FEAST! Something (not tor 
 the present supper but rather 1 for the continuing festival, they 
 did not stop to guess what; as the other alternative, to buy 
 something for the poor, was to them more supposable. As 
 to the objection, that it was not lawful to make purchases on 
 a day of holy convocation, or to give alms, it is expressly 
 stated in the Mishna that wine, oil and bread might be ob- 
 tained even on the Sabbath by leaving a pledge and not pay- 
 ing money. Alms could also be given on certain conditions. 
 On the evenings of holy days there was more liberty in these 
 respects. There is nothing in this verse therefore in conflict 
 with the Synoptical accounts. 
 
 (4) xviii. 2S. Conceding and maintaining that to ''eat the 
 passover" was to partake of the paschal supper, it is certain 
 that any precautions not to get defiled were entirely ground- 
 less on the supposition that the supper was not to be until the 
 next evening; for, by bathing in the course of the day, before 
 they ate, they could wash away the defilement. But they 
 might have been so occupied by the measures necessary to 
 secure the arrest and death of Jesus, as not yet to have been 
 able to sit down to the prepared supper; or they might have 
 been called away in the midst of it, and felt desirous to go 
 back and finish it as the custom of the passover required. It 
 wax early morn, in the last watch, probably not later than 6 
 o'clock; and, being delayed longer than they had expected, 
 they were intending to go back and so not violate the Law. 
 If they could get through their business with Pilate before 
 sun-rise, they might dispatch the meal in a few minutes, and 
 consider themselves within the legal requirements. 
 
 (5) xviii. 39. The proposal of Pilate to release a prisoner ac- 
 cording to his custom at the Passover, is more appropriate to 
 the festival having already commenced (comp. M't xxvii. 15). 
 
 (6) \ix. 14. (a) There is not a single instance any where 
 else in the New Testament, in which occurs the word rr 
 "Preparation", except in the sense of Preparation-day as 
 synonymous with day before the Sabbath (see M'k xv. 42). 
 This is conceded by all to be its meaning in xix. 31. 42. 
 
448 NOTES ON JOHN. 
 
 (b) The general idea of making ready for the Passover is 
 found. But the word employed to denote making ready for the 
 Passover, is a -wholly different word from that translated 
 "Preparation", and from the Greek root-word of "Prepara- 
 tion " : it is eTotfiu^cj. The root- word of Preparation is irapa- 
 oKevii&, and is not found in either of the Gospels. The kin- 
 dred word KaraaKeva^u only occurs once in each of the three 
 Synoptical Gospels in the sense of preparitig the way (M't 
 xi. 10, M'k i. 2, L'k i. 17), and once in Luke in the sense of 
 people prepared (vii. 27), but never in the Fourth Gospel. 
 In Jo. xix. 14, therefore, on all grounds both of usage and 
 philology, the word "Preparation" means the day before 
 Sabbath, and here a Preparation-day belonging to the Pass- 
 over-week, or falling on the Passover (for such a use of the 
 genitive and for this particular construction, see Winer pp. 
 187-189). The Preparation-day is therefore identified with 
 the Jewish Friday, and chiefly fixes the crucifixion on a 
 Friday. But by the very terms used it also implies that the 
 feast of the Passover is in progress, and the supper past. For 
 all purposes, the word "Preparation" might just as well be 
 translated Friday, and this phrase in Jo. xix- 14 a Passover 
 Friday, or the resting-day of the Passover (Winer p. 1S9). 
 Wetstein quotes a record of Jewish names of the week as 
 first, second, third, fourth, fifth, Preparatio)i, Sabbath. 
 
 (c) This sense of Preparation accords with the context, 
 and any other makes John at variance elsewhere with him- 
 self. 
 
 The Fourth Gospel, therefore, is in entire agreement with 
 the Synoptical Gospels, in their explicit declarations that the 
 crucifixion was on Friday and the paschal supper on the 
 evening previous. It is in agreement, moreover, with an im- 
 portant fact universally admitted, that the churches of Asia 
 celebrated the 14th of the month Nisan by an observance of 
 the Lord's Supper in the evening, in commemoration of the 
 communion of Jesus and his disciples at the paschal-supper 
 proper on the evening before his death, which took place on 
 the 15th of the month Nisan — in which celebration they 
 
NOTES ON JOHN. 449 
 
 claimed the example and authority of the apostle John. The 
 point of contradiction, so persistently made by Baur, Tay- 
 ler, &c, between this fact and the records of the Fourth (ios- 
 pel. disappears, and the genuineness and authenticity of the 
 book are so far sustained. 
 
 Any objection that the arrest, trial and execution of Jesus 
 could not have taken place on a day of holy convocation, is 
 fully answered by the fact, that on the last great day of the 
 Feast of Tabernacles, the Jews sent their servitors to arrest 
 Jesus, and rebuked them for failing to bring him (Jo. vii. 32, 
 45) ; that they seized Peter during the Passover (Acts xii. 3, 
 4) ; that on the Sabbath they worked at making the sep- 
 ulchre secure, and set an additional guard. 
 
 This alleged discrepancy is conceded to be the greatest of 
 all to be found in the Fourth Gospel. Apparently great, 
 however, as the difficulties may ingeniously have been made 
 to appear, and productive of skepticism in many intelligent 
 persons in respect to this Gospel, they require no forced 
 interpretation to overcome them. Their removal by legiti- 
 mate means only makes one's sense of harmony, and con- 
 viction of the work being rightly ascribed to the apostle John, 
 deeper, less liable to be shaken, and more satisfying. 
 
 2-7. Martha : comp. xi. 20. L'k x. 40. Renan says that " it 
 is very common in the East for a person attached to you to 
 go and wait on you when you dine with another". — costly: 
 being worth nearly fifty dollars; and doubtless the vase con- 
 taining it was costly and beautiful, which, as we learn from 
 M'k xiv. 3. Mary broke, according to an ancient custom that 
 Renan also says he "had seen practised, of destroying the 
 vessel used in serving a stranger of distinction " I Vie tie J&US, 
 ch. 23). — anointed the feet: hoth the head and the feet 
 appear to have been anointed. The Synoptical writers make 
 prominent the former; John, the latter. — carried : which 
 enabled him to purloin — as some translate here. — to have 
 KEPT: lit., that she should keep — i.e. viewing her from a 
 previous point of time as preserving it for such an occasion. 
 
 -'J 
 
450 NOTES ON JOHN. 
 
 Quiet and contemplative natures are often most unselfish, 
 and can never do enough for a beloved object. "Over against 
 a narrow piety, Jesus sanctions the employment of earthly 
 wealth in subserving the Ideal " (Tholuck). The time of this 
 supper Matthew and Mark put two days before the Passover. 
 John's chronology of six days is adopted by Neander, Tes- 
 chendorf (in Synopsis) and others. 
 
 I3-16. THE BRANCHES OF THE PALM-TREES : i.e. those which 
 
 they cut for the occasion from the palm-trees growing in the 
 neighborhood. For "Bethany" signifies House of Dates, 
 which are the fruit of the palm-tree. 
 
 17-19. See Var. Readings. Jesus with the twelve having 
 stayed at Bethany over the Sabbath (the other Evangelists 
 describe the journey from Jericho to Jerusalem as one whole), 
 starts on the morning of the 1st day of the week for the city, 
 about two miles distant. With him and the twelve is a crowd 
 consisting of people of the village, perhaps some of the Jews 
 who had come out from the city to see him, and some of the 
 company from Jericho who had tarried at Bethany. At a 
 point of the road winding round the Mount of Olives, he 
 sends two of the twelve to Bethphage, opposite toward the 
 left on a spur of the Mount, for the colt, which they could 
 easily bring to the junction of the Bethphage road with the 
 main road, by the time Jesus arrived there. Assisted to 
 mount the animal on which the two disciples had already 
 placed their cloaks for housings, he rode on at the head of 
 the crowd, three or four hundred paces bringing him to the 
 beginning of the descent from the Mount of Olives, where 
 the crowd from the city (vs 12, 13) met and greeted him with 
 Hosannas; and they march along, the latter leading the way 
 and the other crowd following, with Jesus in the midst. The 
 crowd from Bethany lifted up their voice in testimony that he 
 had raised Lazarus from the dead — which was also the prin- 
 cipal motive influencing the crowd from Jerusalem to go and 
 welcome his entrance into the city — and so the enthusiasm 
 increases, the crowd who lead the way casting their palm- 
 branches and cloaks in the path as he rode along, the Hosan- 
 
NOTES ON JOHN. l-'l 
 
 nas continuing after his arrival within the walls, the boys in 
 the streets catching the enthusiasm and shouting with the 
 
 men. 
 
 How changed the scene! He. who a year before could not 
 attend the Passover hut with the certainty of immediate 
 death: who could not go to the glad festival of the Taber- 
 nacles except by stealth, nor find safety except by taking them 
 all by surprise and planting himself suddenly amid the crowd 
 always ready to shield him from the authorities when they 
 could; who could not open his lips to teach without interrup- 
 tion from the jealous Jews, and barely escaped being stoned, 
 and was more hated than despised, —behold, now with large 
 escort he enters the city in triumph as king! Hitherto he had 
 avoided all such demonstrations; now he consents. Nay, he 
 cooperated by sending for the colt on which he rode. Did 
 some new hopes dawn on him for the moment? some vision 
 rise aijain to view, as on the mountain in the Desert? O, no! 
 From the very hour he started on this his last journey from 
 Galilee (M'k x. 33, 34), he beheld his sufferings distinctly, 
 and thev were before him now. Associated with his own 
 death was the doom of the city, whose temple, towers and 
 palaces, and people within her. were all so soon to be de- 
 stroyed ; and he wept as he beheld, uttering aloud his lament. 
 How forcibly contrasted those sad exclamations with the songs 
 of triumph! How strangely they must have sounded in the 
 ears of the jubilant crowd ! But the voice of welcome — that 
 was grateful to him, coming from many Loving hearts, from 
 the children as well as from the fathers, though as yet they 
 dimly if at all apprehended the nature of his reign. And 
 woman too was there (M'k xv. 41. L'k xxiii. 55), who had 
 followed him from Galilee and ministered to him. Every 
 shout of welcome expressed the truth a- it lay in hi- own 
 mind. For he came "in the name of the Lord"; he was 
 -king", not of Jews, but "of Israel", a people who should 
 all reign with him, all princes, and all dear to God. The 
 very animal which he rode, he selected because it was em- 
 blematical of the peace and justice with which he should rule. 
 
452 NOTES ON JOHN. 
 
 The day came to its close; Jesus returned to Bethany; all 
 was still ; and the Pharisees, who were ready to give up in 
 despair at this outburst of the popular enthusiasm, began to 
 hope and plot again. 
 
 Between vs 19 and 20, Teschendorf (Sjnopsis) puts the 
 imprecation on the fig-tree; the second cleansing of the tem- 
 ple; the remarks on faith in connection with the fig-tree; his 
 silencing the leaders who came to demand the source of the 
 authority he exercised ; the parables of the two sons sent to 
 work in the vinej-ard, of the vineyard-laborers murdering the 
 owner's son, and of the royal nuptial feast; his replies in 
 respect to paying tribute, and the relation of the one wife to 
 her seven husbands in the future world ; his commendation 
 of the scribe who responded to his statement of the two great 
 commandments in the Law; his confounding the Pharisees 
 as to the relation of David to the Messiah ; his fearless ex- 
 posure and rebuke of the sins of the scribes and Pharisees ; 
 his praise of the poor widow who cast in her mite (M't xxi. 
 18, 19, 12-17,20-46; xxii. 1-46; xxiii. 1-39. — M'k xi. 12-33; 
 xii. 1-44. — L'k xix. 45-4S; xxi. 37, 3S ; xx. 1-47; xiii. 34, 35; 
 xxi. 1-4). How crowded with teaching these last days, while 
 the crowds hung listening on his lips (L'k xx. 48), and the 
 Pharisees found themselves discomfited at every point both 
 of questioning and plotting! But the end was fast ap- 
 proaching. 
 
 20-26. Greeks : doubtless proselytes. Probably the re- 
 quest was for a private interview. It instantly suggested to 
 Jesus that the hour for his being glorified had indeed now 
 arrived. He saw the Gentiles coming to his light. But the 
 necessary antecedent of that glory was also at the same time 
 present to his mind. The glory must come as comes the har- 
 vest after the kernel is first put into the ground, and he 
 exhorts his disciples to take courage and follow him, though 
 they share the same lot of suffering. From that one kernel 
 of seed-wheat sown in far-off Judcea, almost nineteen cen- 
 turies ago, what a harvest waves over the earth ! 
 
 27-30. Again comes an alternation of feeling, a wish to 
 
NOTES OX JOHN. 453 
 
 avoid the hour which a moment before he contemplated as 
 necessarily preceding his glory. The involuntary supplica- 
 tion to the Father for deliverance from it brought the i trength 
 
 to meet it. He had come to the hour for the very purpose to 
 endure it. That consideration restored Ids troubled spirit. 
 From mind and heart both, he exclaimed. Father, glorify thy 
 name ! 
 
 On the phenomena attending this scene, Neander wisely 
 says, " It is better to acknowledge the existence of difficulties, 
 than to twist text and history". But he frankly gives his 
 own opinion (i) that there was really thunder; (2) that a 
 voice of God not distinctly audible to the senses was heard 
 by the susceptible. The remark ascribed to Jesus leaves no 
 room for any other interpretation than that John declares an 
 actual response to him. 
 
 31-36. The decisive point in the struggle of goodness with 
 evil in the world was now reached, and evil should cease to 
 be dominant at the very moment and by the very event in 
 which it should appear to be victorious in the death of the 
 Son of man on the Cross (comp. on vi. 37). But those who 
 heard his words could not then understand him, nor reconcile 
 what he said with passages which they had heard read out 
 of the Old Testament (from Isaiah ix. 7, Dan. vii. 14), and 
 which had shaped their earthly hopes. At the conclusion of 
 his remarks on this occasion, he withdrew from his public 
 labors, and seems not to have discoursed again in public. 
 
 39. 40. COULD not BELIEVE : John does not quote either 
 the Hebrew original or the Sep tu agin t with exactness. In the 
 Heb., the prophet is commanded to go and harden the hearts 
 of the people: and in the Sept. it simply read-. For the heart 
 of this people had become hardened. Of course he who does 
 a thing by another does it himself; but John probably did 
 not reason in any such way. to justify his free rendering of 
 the prophet. He speaks of the matter from his own point 
 of view. Is it correct? Inability to believe certainly arises 
 from becoming more and more blinded and hardened in sin. 
 The incapacitating process goes on by the necessary laws of 
 
454 NOTES ON JOHN. 
 
 the moral nature, and therefore is of God's appointment, 
 inasmuch as he ordained the moral nature; is of God so far, 
 therefore, and so far only, as it is retribution, and sin is the 
 punishment of sin. 
 
 From the prophet's point of view, it is merely a strong 
 declaration that every thing which he shall say will only 
 result in the greater insensibility of the Jews to truth, through 
 their own perverseness. Shall he therefore be silent? Nay, 
 he must be the more out-spoken. . 
 
 There are important facts which bear directly on the ques- 
 tion involved in declarations like these in the New Testament 
 as well as in the Old, and which must have a determining 
 force in interpretation from the law of usage they present. 
 ' ; The conversation of the Arabs ", says Sir Samuel W. Baker, 
 " is in the exact style of the Old Testament. They believe in 
 the continual action of Divine special interference. Should 
 a famine afflict the country, it is expressed in the language 
 of the Bible, ' The Lord has sent a grievous famine upon the 
 land ' ; or, ' The Lord called for a famine, and it came upon 
 the land '. Should their cattle fall sick, it is considered an 
 infliction by Divine command ; or should the flocks multiply, 
 it is attributed to special interference. The sudden and deso- 
 lating arrival of a flight of locusts, the plague, or any other 
 unforeseen calamity, is attributed to the anger of God, and is 
 believed to be an infliction of punishment upon the people 
 they visited precisely as the plagues of Egypt were specially 
 inflicted upon Pharaoh and the Egyptians ... If in a dream 
 a particular course of action is suggested, the Arab believes 
 that God has spoken, and directed him. The Arab scribe 
 would narrate the event as ' the voice of the Lord' having 
 spoken to the person, or that ' God appeared to him in a 
 dream, and said'. This striking similarity to the descriptions 
 of the Old Testament is exceedingly interesting to the travel- 
 ler. With the Bible in one hand, and these unchanged tribes 
 before the eyes, the past becomes the present, the veil of three 
 thousand years is raised, and the living picture is a witness 
 to the exactness of the historical description " (Abyssinia, 
 pp. 129, 130). 
 
NOTES ON JOHN. 455 
 
 These, then, are simply the general conception, and usage 
 of speech, of the times when they were written. There can 
 therefore be no such inspiration in the writers, whether of the 
 Old Testament or the New. as to oblige us to put these phri 
 into our modern speech and formularies of faith, or shape 
 our conceptions of things by them. They are to he adopted 
 according to the decisions of science, which is truly a revela- 
 tion of God, or according to our reason and our tastes. The 
 fact of sure results of obedience or disobedience to spiritual 
 and moral and physical laws, is far more needful to be appre- 
 hended, and to become a determining force in all the act- of 
 our lives; while these results, as it is one of the chief glories 
 of Christ to have taught, are under the infinitely wise and 
 good Providence of our Father in heaven. 
 
 41. saw his glory; and he spoke of him : i.e. the prophet 
 had a vision of the glory of the Christ, and spoke of him. 
 What was the stand-point of the prophet? Immediately after 
 what John has quoted, the prophet adds : 
 
 How long. Lord? And he said, 
 
 Until the face of the ground be left utterly desolate, 
 
 And Jehovah have removed the men far away. 
 
 And there be a great ruin in the midst of the land. 
 
 And still in it shall there be a tenth, 
 
 And it shall again be for extermination. 
 
 [Yet] as the terebinth and the oak, 
 
 In which in their cutting down a stock is left. 
 
 A holy offspring [shall be] its stock. 
 
 The prophet has a vision of the long future, in which, after 
 repeated excision, the nation shall flourish again, and. a*, he 
 heard proclaimed by the cherubim, the whole earth shall be 
 full of the glory of the Lord of hosts. He had a vision of 
 the Lord of hosts reigning both then when he spoke, though 
 the Jews were >o rebellious, and in the distant ages reigning 
 more gloriously still. 
 
 These latter times of the display of the Divine glory hail 
 now come. With Christ's own description of the glor) to 
 which hi^ sufferings were to lead the way, hi^ repeated allu- 
 
456 NOTES ON JOHN. 
 
 sions to the glory to which he was to be received at the right 
 hand of the Father, his sublime declaration that the Son of 
 man was to come in the glory of his Father and all the holy 
 angels, it was really also the glory of Christ, while from 
 another point of view it was the glory of the Father. It was 
 a glory described by John with the remembrance of those 
 words of his Master, "And ?io%v glorify Thou me -with thine 
 Oxvn Self" ! It is not the language of mere poetry, "I can- 
 not go where he is not . . . the Light ineffable." Jehovah is 
 the centre and source of all glory; and the disciples, with 
 their highest conceptions of their Master's glory, never forgot 
 this. 
 
 From these points of view the Evangelist never could have 
 viewed the Christ as being himself in person that Lord of 
 Hosts, whom the prophet beheld in vision as seated on a high 
 throne in the temple in the majesty of an oriental monarch, 
 with the train of his robe of light (as the sun's rays) filling 
 the temple. Nay, in the Book of Revelation, where this 
 vision of Isaiah is amplified and made more gorgeous and 
 distinct (iv. i — v. 14), the Evangelist has the explanation of 
 what in his Gospel he ascribes to the Christ, when before 
 Him who sits on the throne, the Lord God Almighty, there 
 comes the Lamb to take the book out of the right hand of 
 Him who sits on the throne, and the homage is rendered, 
 "Thou art worthy", and the ascription of praise is given 
 to Him who sits on the throne and to the Lamb. 
 
 44-50. These verses are not a fresh discourse on another 
 occasion, but added as a remembrance of what was said on 
 the occasion just described. 
 
 Next in order, according to Tischendorf's Synopsis, come 
 the remarks of Jesus to his disciples after he had again left 
 the city, and had his attention called by them to the vastness 
 and magnificence of the buildings of the temple (M't xxiv. 
 1-42, xxv. 1-13, 31-46; M'k xiii. 1-37; L'k xxi. 5-36) ; then 
 the last and successful plot of the chief priests and elders, 
 aided by the treachery of Judas; and next the preparation 
 for the paschal supper (M't xxvi. 1-5, 14-19; M'k xiv. r, 2, 
 10-16; L'k xxii. 1-13), to be followed by the supper itself. 
 
NOTES ON JOHN. \~>1 
 
 XIII. 
 
 [Comp. M't xxvi. 14-16, 20-25, 31-35. — M'k xiv. 17-21. 27- 
 31. — L'k xxii. 14-18, 21-27. 31-34.] 
 
 1. 2. Comp. on xii. 1. — the devil Mc. : the evil sugges- 
 tion, passing into purpose and deed, is the important tact; 
 winch is separable from the mode of conceiving the fact. 
 
 3. 4. The lowly service is viewed in connection with the full 
 consciousness which Jesus had of his immediate glory. The 
 reading in v 2, •• taking place", fixes it at the commencement 
 of the supper. 
 
 5. Tin: basin : that which was usually provided. 
 
 7-17. afterwards: Peter's flat refusal, though he was as- 
 sured he would know the reasons after the act had been per- 
 formed, and then the sudden revulsion of feeling in him — 
 how characteristic! Equally characteristic, too, the reply of 
 the Master to the now excessively submissive disciple, with 
 the transition of thought to something deeper than the need, 
 after having bathed, of washing merely the sandalled, travel- 
 stained feet. The reasons for the act come out plainly enough 
 in vs 13-17. The love of preeminence among them, which 
 he had previously sought to subdue, appears again (L'k 24- 
 27) even at this the Last Supper, perhaps in selecting the 
 seats to be occupied; and it must be destroyed, or prove fatal 
 to his cause. The means he adopted must have been sug- 
 gested on the spot; but he never acted or spoke more nobly 
 and more wisely. That bent form in undress, performing the 
 menial service, then resuming the seamless robe, still speaks 
 to us, as none other speaks, and says to us in regard to kind 
 offices toward other.- in the daily lite. "If you know these 
 things, happy are you if you do them!" Happy, in love 
 serving one another, in honor preferring one another. 
 
 18. LIFTED (T HIS HEEL: the metaphor is taken from a 
 vicious animal that kick- hi- owner. 
 
 Remembering that the blow, so unexpected to them- 
 
458 NOTES ON JOHN. 
 
 selves, was not so to their Master, and cherishing a sense of 
 the greatness of their mission, would always sustain and re- 
 assure them. 
 
 23. one whom Jesus loved : a phrase that could have come 
 from none other than the writer of the book- 
 ay. Satan entered : Judas growing more and more alien- 
 ated by all he saw and heard; losing all sympathy at last 
 with him whom he saw taking the form of a servant, but whom 
 he had hoped to see a great earthly king; compelled moreover 
 to give up all hope of selfish gain from place, and in his 
 avarice ready to clutch at a very few pieces of silver, he be- 
 came desperate, and departed in haste, as though fearful that 
 unless he acted with despatch his victim would after all escape 
 him, and the bribe be lost! 
 29. Comp. under xii. 1. 
 
 31. Comp. on M't iii. 17. — in: or with him (see xiv. 13). 
 38. The prediction of the denial is put by Luke and John 
 before they left the chamber; by Matthew and Mark after 
 they had come out to the Mount of Olives. 
 
 XIV. 
 
 1-4. believe: it may be either imper. or indicative. — Be- 
 cause : connected as motive with " Let your heart not be 
 troubled". — mansions: or, places of abode. — I am coming 
 again : not that Jesus had in his thought a personal coming, 
 but sought to produce in them a feeling of certainty of per- 
 manent reunion with him. — you know the way : asked 
 perhaps in the tone of inquiry, i.e., you know the way, do 
 you not? 
 
 6. He is the only one able to communicate, and that has 
 communicated, the true knowledge of the Father; and in this 
 sense none comes to the Father, none attains to the full con- 
 sciousness of the Father's presence, and to the sense of his 
 paternal love, except through Jesus Christ. He is thus the 
 Way, and the Truth, and the Life (comp. particularly xvii. 3, 
 25, 26). All ancient and all modern teaching, all the litera- 
 ture extant, affords confirmation of this. 
 
no ris on joiin. 459 
 
 7-14. have seen him: practically, virtually, seen him, — 
 though apparently not aware of it, — as present in the words 
 and works of Christ. " The Father who abide* in me", says 
 Jesus, "does his works" — He who has seen me has seen 
 the Father: the apostle Paul has said (Rom. i. 20), that 
 -•ever since the creation of the world the unseen things of 
 God. even his eternal power and divine nature, are clearly 
 seen, being understood by what He has made". Just so is 
 the Father clearly seen, being understood by his new creation 
 in Jesus Christ, and by Christ himself who is also his work, 
 lie is as clearly seen as the soul is seen by what it does 
 through the body. But does Jesus therefore teach his own 
 "coequal and coessential equality with the Father", anymore 
 than Paul teaches that the creation is coequal and coessen- 
 tial with God, or than that the body is coessential with the 
 soul? The reasoning of many theologians on these verses is 
 a "reat deal more subtile, but far less conclusive, than to infer 
 that the Son is the Father — as some have maintained. Tho- 
 luck has well suggested that "in using the expressions in 
 these chapters for doctrinal theology, there must not be too 
 anxious adherence to the letter". But more important still is 
 it, that neither doctrinal theology nor an anxious adherence 
 to the letter should become, as it does to so great an extent, 
 the occasion of missing that view of the Father, which Jesus 
 well knew was the highest inspiration and comfort of the 
 soul. 
 
 In respect to the words, "I am in the Father, and the 
 Father is in me", they are intelligible through vs 10. 20 and 
 xvii. 21, 23. Closer unity of fellowship with Jesus and with 
 one another will lead to clearer and juster conceptions of the 
 unity of God and Christ. And the converse is true, that 
 the latter will promote the former. 
 
 12. 13. Comp. on v. 20. — because kc. : and can therefore 
 exercise wider power. — in my NAME: lor my cause ami as 
 my disciples. Of course there is limitation to prayer in some 
 directions. "The excepted clause, 'Not my will, but Thine 
 be done', lie- at the basis of even acceptable prayer" (John 
 
460 NOTES ON JOHN. 
 
 Howe). So prayed Jesus, and from his piety was heard, 
 though the cup could not pass from him (Heb. v. 7). 
 
 15. Helper: this meaning of the Gr. word is according to 
 established usage. Must we put this Helper into a doctrinal 
 formula, and make him a personal hypostasis? Nothing 
 could be further from the mind of Christ. It is a j>erso?iifica- 
 tiott, expressing the spiritual influence that should come from 
 the Father to their minds in connection with remembrance 
 of their Master, and to the world in connection with believing 
 through the disciples' word. Nay, the Master himself would 
 become to them the real Helper, in the new and pure light 
 in which he would appear (1 John ii. 1, 2 Cor. iii. 17, 18), 
 and be the Spirit of God in their souls. So come back to us 
 dear departed ones in God, who are better understood, and 
 speak to us more effectively than before. So on Pentecost, by 
 unwonted influence of God's Spirit, the disciples were flooded 
 with new ideas and emotions, and spoke with new tongues, 
 and testified with new power concerning Jesus as the Christ, 
 and three thousand were converted in a day. 
 
 18. bereaved : lit. orphans. 
 
 30. the prince of the world &c. : he speaks of the spirit 
 of evil incarnate in the combined ecclesiastical and civil 
 power proceeding to arrest and put him to death ; of the king- 
 dom of evil antagonistic to the kingdom of God. He is calm 
 and steadfast in view of its approach. Nothing however will 
 be found to induce any change of purpose in himself, nothing 
 to cause him to avoid meeting the crisis. The crisis itself has 
 come, that the world may know his love and obedience to the 
 Father. He is ready now to go, and calls on his disciples to 
 rise from table and be ready to accompany him. 
 
 31. [it is] : or the ellipsis may be supplied by " he is com- 
 ing" from the preceding verse (comp. xv. 25). To connect 
 "Rise", with the preceding clause by a comma, without an 
 ellipsis, as many do, is not so well (see also M't xxvi. 46). 
 
NOTES ON JOHN. 401 
 
 XV. 
 
 They would hardly be ready to depart at the moment of 
 rising. Some needful work remained to be done. He had 
 hitherto spoken as they sat at table, he now speaks after hav- 
 ing risen. Possibly, what follows in these three chapters may 
 have been uttered on the way, and before going outside of the 
 walls of the city. 
 
 3. pruned : expressive of his having removed many of 
 their errors and faults, and by his culture and discipline pre- 
 pared them for their future work. 
 
 6-8. Tholuck, Meyer and Winer consider the aorists in 
 these verses as "proleptic". — shall have: so Crosby and 
 Kuhner regard the force of this phrase, which lit. is, they shall 
 happen {take place) to you. 
 
 iS. you know : or, imperative, know. 
 
 25. Instead of " [it is] ", the ellipsis may be supplied by the 
 phrase they hated, understood from v 24. 
 
 XVI. 
 
 2-4. would think &c. : Comp. Acts xxvi. 9. — TOLD you 
 not : equivalent to not so particularly and plainly told. Any 
 attentive reader may, as Tholuck says, discern "an inexact- 
 ness in John's style"; which however ought not to be an 
 occasion of offence, nor cause him here to be set down as 
 contradicting M't v. 10, x. 16. 
 
 (5-7. none of you asks : i.e. now asks, as you did before 
 (xiii. 6, xiv. 5). They had at last comprehended that he 
 must really go from them, and are full of sorrow on account 
 of it. — it is expedient cVc. : comp. on xiv. 15. His fre- 
 quent repetitions in these chapters are owing to their state of 
 mind, and his wish to have them remember what he is -a\ ing. 
 
 8-1 1. IN RESPECT TO RIGHTEOUS. \ I SS ! his righteOUS CaUSC 
 
 The Helper, through their preaching, will convince the world 
 that Jesus is the true Chri8L — STANDS JUDGED (the perf. 
 
462 NOTES ON JOHN. 
 
 pass.) : baffled, sentenced to final overthrow — fulfilled at first 
 in baffling the designs of the Jewish and Roman enemies of 
 his religion, and next in the subversion of the powers them- 
 selves, both civil and ecclesiastical. And still is "the prince 
 of the world " judged in the overthrow of oppression and 
 wrong. 
 
 12-15. See under v. 28. — in all the truth: i.e. in refer- 
 ence particularly to what he had yet to say. — will take of 
 mine &c. : mark the qualification which Jesus makes, so that 
 his disciples shall neither misunderstand him, nor themselves 
 regard any thing bestowed on them as merely their own. So 
 moreover, without presumption, may each one in the filial 
 spirit say with Jesus, " Every thing that the Father has is 
 mine ", and appropriate to himself the words of the poet 
 Cowper : 
 
 " His are the mountains and the valleys his, 
 And the resplendent rivers ; his to enjoy 
 With a propriety that none can feel, 
 Save who, with filial confidence inspired, 
 Can lift to heaven an unpresumptuous eye, 
 And smiling say, My Father made them all ". 
 
 26, 27. Not as yet had they imbibed the filial spirit, so as 
 to go to the Father and ask freely, as sons. They had hith- 
 erto wanted the Master to ask for them. 
 
 30. no need that any one ask thee: he knows their 
 difficulties without needing to have them particularly stated, 
 and can solve them. 
 
 31. With their strong asseverations of belief that this one 
 thing they certainly knew, viz. that he came from God, how 
 little as yet they understood him, or understood themselves ! 
 
 32. Here indeed, in the consciousness that the Father is 
 with us, is the fountain of peace and strength. 
 
 33. overcome : overcome it as a hostile force. The pro- 
 noun "I" is emphatic, and he encourages them to trust that 
 they too should overcome ; overcome the more certainly as he 
 had also broken the adverse power, and rendered it less for- 
 midable. 
 
NOTES ON JOHN. 
 
 XVII. 
 
 463 
 
 1-4. raising His eyes to HEAVEN: looking out from the 
 chamber where lie was. Luther loved to pray standing by 
 an open window. — AS TO all: neut. the collective whole. 
 — that they know: see Var. Readings. This knowl< 
 
 is itself the eternal life. — Thee, the only true God: it 
 seems a poor device, to say that this is antithetic only to the 
 false gods of the heathen, when it declares THE FATHER, 
 absolutely, THE ONLY TRUE GOD. And he is so. if any 
 
 faith is to be put in the teachings of Jesus Christ. All beside 
 that men call God, he excludes. Yet is God revealed in his 
 true Fatherhood, in his purposes and works of Grace and 
 Truth to men, by Jesus Christ. To know him whom the 
 Father sent, is to know the Father; and thus to know the 
 Father, and Jesus the Christ, is a great thing in these days, 
 and in all days. It is vastly more difficult, and more rare, 
 than to accept the various human standards of belief in the 
 
 world. 
 
 5. possessed with thee : possessed in the divine pur- 
 pose. Comp. for usage under vi. 62, viii. 58, xvii. 24. 
 
 9. I am asking: his anxiety being at the moment wholly 
 for his disciples. 
 
 11, 12. in thy NAME, it is not easy to decide, whether 
 the thought of Jesus is, kee$ them by thy power still, after I 
 am gone from them: keep them, as I by thy power kept 
 them : or. keep them steadfast in the service of thy mime and 
 authority, which Thou hast given to me, and I have trans- 
 mitted to them, as a sacred trust (comp. vs 6, 22). The latter 
 seems preferable. Mark the unity prayed for — "that they 
 may be one. as we are", and see vs 20-23. 
 
 20. Now comes the earnest prayer for others: for their 
 unity, in order "that the world may believe thai Thou didst 
 send me". There is nothing more needful than this for the 
 conversion of the world. " In all time, the spread of Christi- 
 anity is most advanced by the power of the Christian lite" 
 
464 NOTES ON JOHN. 
 
 (Neander) ; and this life, by general consent, is the most 
 healthy and vigorous and fruitful, in Christian unity. 
 
 24. BEFORE THE FOUNDATION OF THE WORLD : COinp. On 
 
 verse 5; also Eph. i. 4 ; 1 Peter i. 20; Rev. xiii. 8, xvii. 8. 
 The glory shall prove worthy of that infinite and eternal 
 Love to have prepared, and he who follows the Master will 
 assuredly behold and share it. 
 
 In the Gospel of John is no account of the institution of 
 "the Lord's Supper". He of all the disciples needed less the 
 positive command for observing it, and his omission to record 
 it was perhaps occasioned by this. 
 
 XVIII. 
 
 [Comp. M't xxvi. 30, 47-75; xxvii. 1, 2, 11-23. — M'k xiv. 26, 
 43-72; xv. 1-14. — L'k xxii. 39, 47-71; xxiii. 1-5, 13-23.] 
 
 1-4. winter-stream : in summer it was a dry bed ; it is 
 now dry through the year. — the cohort: the detachment 
 of soldiers on duty at the Passover. — torches and lamps: 
 because, although it was full moon, there were in the ravine 
 many dark recesses which they supposed it might be neces- 
 sary to search, came forth &c. : he had posted his disciples 
 probably within the garden, near the entrance; and then 
 taking with him the three, went in still farther, when, having 
 also stationed these, he advanced about a stone's throw from 
 them. He used these precautions in order not to have Judas 
 come upon him by surprise, especially while he was in prayer. 
 For he had said, "I lay down my life of my own accord; no 
 man takes it from me". He was resolved to surrender volun- 
 tarily. His expectation, every moment, of the arrival of those 
 sent to arrest him, occasioned the startled movements de- 
 scribed by Mark. 
 
 The agony of prayer in Gethsemane, John omitted ; perhaps 
 because it was his chief object to relate what he himself saw 
 and heard, and could bear personal testimony of. The three 
 Synoptical writers give the details. 
 
 It was when Jesus came the last time to the three, and in 
 
NOTES ON JOHN. 4»>"> 
 
 the very moment of addressing them, that the crowd headed 
 
 by Judas made their appearance. Hence the Heedlessness of 
 the disciples watching any longer, and his remark to them 
 that they might just as well sleep on. lie perhaps waits the 
 approach of the faithless disciple, who comes forward alone. 
 and who. having given the sign agreed upon, goes back and 
 stands with the soldiers and Jewish servitor-. Jesus imme- 
 diately advances to meet the official authorities, and asks 
 their errand. 
 
 6. fell to the grouxd : when he told them that he was 
 the one they were in pursuit of, they retreated a few steps and 
 fell to the ground in homage — a spontaneous tribute to their 
 sense of his nobleness and greatness, if indeed his face shone 
 not with the glory of inward peace after victorious struggle, 
 above the glare of the torches. There were those among 
 them who probably had not lost the impression he had made 
 on them, when, having been sent by the ecclesiastical author- 
 ities, they had not the moral courage to lay hands on him, 
 and returning without him to their employers said in excu-e, 
 ' Never so spoke a man as this man'. The history of execu- 
 tions of noble men and women is not without parallels to this 
 event in the life of Jesus. It is not necessary to suppose that 
 all the officials so felt; for some of them afterwards showed a 
 very different spirit. But the alternation from homage to 
 mockery in such men, especially in presence of their superiors 
 encouraging the mockery, is not strange. 
 
 Jesus again going up to them of his own accord while they 
 are still prostrate, asks them a second time. Whom are vou 
 seeking? and once more affirms, I am he. Not until then 
 did they advance to arrest him. 
 
 8, 9. suffer these kc. : his solicitude for his disciple- is 
 apparent to the last, and his request in their behalf should be 
 considered in connection with what is elsewhere said, that 
 " they all forsook him and fled." — THAT IT MIGHT be FUL- 
 FILLED: one sense, though not the chief, in which his words 
 in xvii. 12 were fulfilled. 
 
 11. The reasons assigned for commanding Peter to Bheathe 
 
 30 
 
466 NOTES ON JOHN. 
 
 his sword, one of them recorded by John, and the other by 
 Matthew, are characteristic; the latter implying that Peter 
 was resisting the civil authorities, and exposed himself to the 
 penalty of death. 
 
 13-27. to Annas first : a great deal depends on verse 
 24th, for the right understanding of this passage. Is verse 24th 
 parenthetic, and to be translated, Annas had sent him bound 
 to Kaiaphas? So Tholuck, Norton, Td (7th ed.) C. V. &c. 
 regard it, and Tholuck even suggests that it may be a gloss. 
 They consider the trial as having taken place before Kaiaphas, 
 in harmony with M't xxvi. 57-75. The circumstance that it 
 is only Kaiaphas whom John explicitly calls "high priest", 
 seems to confirm this. 
 
 But Tischendorf in his Synopsis prefixes to v 24 the par- 
 ticle Thereupon, or Therefore, on the authority of the Vatican 
 and a few other Uncials (the Sinaitic has And, or But, which 
 is consistent with the verse being parenthetic), three or four 
 copies of the Italic, the Syriac of the 5th century, and Cyril. 
 This puts the previous occurrences, in 15-23, together with a 
 part of Peter's denial, into a preliminary trial before Annas 
 — Tischendorf, however, rather arbitrarily transposing vs 25- 
 27 to between vs 18 and 19, and putting all the denials before 
 Annas. 
 
 It is consistent to suppose that in the Synoptics, the trans- 
 action is treated as one whole, but in John we have the 
 particulars of an examination before Annas, while that before 
 Kaiaphas is not touched upon. This is the more plausible, if 
 we may assume Annas to have had an apartment in the same 
 house with Kaiaphas, to which there was one court or yard 
 where the denials of Peter took place. 
 
 28. Comp. under xii. 1. 
 
 30-36. The Jews decline at first to present a distinct charge, 
 knowing well that they really had no just grounds for any, 
 and they seem to take it for granted that Pilate would be 
 their tool. They knew that he loved office and emoluments, 
 and was aware that his continuance in these depended on 
 their forbearance to inform against him for many iniquitous 
 
NOTES ON JOHN. 1 67 
 
 acts of his administration. But he insists on at least the 
 legal form of trial, and tells them, in a wav to remind them 
 of their civil impotence, that he wishes to have nothing to do 
 with their affair. Having obtained the charge fas implied in 
 v 33. and expressly stated in the Synoptics), he seeks to ob- 
 tain a confession from his prisoner. Jesus is too wary to 
 criminate, and too noble directly to exculpate himself, under 
 such circumstances; but his answer is a vindication and reve- 
 lation both — viz. that he is engaged in no seditious attempts, 
 and has no ambitious schemes; that were his a civil king- 
 dom, as his enemies represented, his own officers would 
 even now struggle hard against those of the Jews to rescue 
 him, and be right in so doing. 
 
 37. Pilate taking occasion from the word "kingdom" re- 
 turns to his effort to get a direct confession. The answer of 
 Jesus puts the emphasis of a concession on the part of Pilate 
 himself — ' Thou savest that I am a king'. Neither does he 
 deny; but he adds that his kingdom is the realm of truth; 
 that to promote this he had been born into the world ; and 
 asserting that he expected only those receptive of the Truth 
 to become his disciples, let Pilate make the application to 
 himself if he chose. 
 
 38. What is Truth? asked with the air of a man who had 
 at least in his better days believed it could be found, but had 
 given it up in homage to evil, nor cared now to stop to have 
 the question answered. Again he goes back, and publicly 
 confesses that his examination had disclosed no guilt in the 
 man. 
 
 XIX. 
 
 [Comp. M't xxvii. 24-50, 57-61. — M'k xv. 15-37, 4-~47- — L'k 
 xxiii. 24-34, 38, 35-37, 39-46, 50-56.] 
 
 1-10. The scourging was a regular part of the legal pro. 
 to compel a confession of guilt. There was only one scourg- 
 ing. After its infliction, Pilate suspended the execution of 
 the sentence as long as possible, buUin this ease no new results 
 
468 NOTES ON JOHN. 
 
 appeared. Jesus, in the dress in which the soldiers had in 
 mockery clad him, is led forth, seemingly to make the affair 
 appear ludicrous to the Jews, and induce them to desist. But 
 they shouted fiercely for their victim ; and again Pilate, pro- 
 testing that he had found no guilt in him, made another effort 
 to get off" from having anything further to do in the matter — 
 which brought forth from the Jews a new charge, making him 
 however less disposed to gratify them, and filling him, super- 
 stitious as well as skeptical, with dismay. He returns to his 
 prisoner with an impetuosity of inquiry demanding to be 
 satisfied, like Horatio addressing the ghost of Hamlet's fa- 
 ther, 'Whence art thou?' The extraordinary attitude of his 
 prisoner, at first not deigning him a syllable of reply, then 
 breaking the silence by his answer to a second question in 
 words that could not but make the Roman judge feel the 
 moral greatness of the man before him, impressed him deeply, 
 and sent him away with a determination to seek directly his 
 release. 
 
 The form of that remarkable answer, — the pronoun "it" 
 not referring to "authority", but connected with the verb 
 and neuter participle used impersonally, — seems to decide its 
 point to be, that if Almighty Power above had not permitted 
 it, the Roman ruler would not have had Jesus before him at 
 all, whether to release or crucify. Not without sin was Pilate 
 himself thus far, in his temporizing proceedings, and in will- 
 ingness to give his prisoner over, even without form of trial, to 
 the merciless Jews. Not without still deeper sin could he 
 further proceed. But there lay a heavier sin at the door of 
 the high priest and Council who had delivei-ed him up. 
 
 But in vain the struggle of the Roman ruler's conscience, 
 and some remains of humanity in him, and perception of 
 true greatness, with the dictates of selfish interest and worldly 
 policy. He yielded, as any one who knew his character, or 
 saw his course on this occasion from the beginning, might 
 have predicted he would do, and as Jesus knew he would do. 
 It may have been too much for any Roman ruler then living 
 to have done his duty to God and justice under like circum- 
 
NOTES ON JOIIW ir.'.l 
 
 stances — viz. to refuse complicity with Jewish wickedness 
 and, if need be, resign. But least of all could such a heroic 
 act be expected of Pilate; and therefore coming forth he sat 
 on the elevated scat placed on the pavement of tesselated 
 work, where judgment was usually given in the district of 
 Judaea. Stifling all the better feelings of the heart, taunting 
 the Jews to the very last, angry with them for compelling him 
 to do the deed, but finding one source of genuine satisfaction 
 in humbling these men, who boasted of their heroic ancestors 
 and claimed always to have been independent, by extorting 
 from them a public confession of their subjection to the 
 Caesar of Rome, he gave his prisoner over to them in accord- 
 ance with the solemn forms of law. 
 
 On verse 14th, see under xii. 1. The hour of sentence which 
 in John is made the 6th, if determined by the Jewish mode of 
 reckoning, is utterly irreconcilable with the Synoptics, es- 
 pecially with Mark, who puts the time of crucifixion at the 
 3rd hour, three hours earlier than the sentence. If the Roman 
 mode may be followed, which we know from Josephus was 
 common even in Judrca (and John wrote in Ephesus), then 
 the 6th hour is 6 o'clock in the morning, three hours before 
 the crucifixion, and John is in harmony with Mark. Possibly 
 the Greek letter denoting the correct number in the original 
 MS. may have inadvertently become altered. 
 
 18-21. No two Evangelists agree in the form of the inscrip- 
 tion, though it is essentially the same in all. Probablv Pilate 
 wrote out the original form ; and he is to be respected for one 
 thing, though he may have said it between his teeth — that 
 he told the dissatisfied Jews the title should stand as he had 
 written it, and he a public emblazonment of the sentiment, 
 that on the cross, nailed there at the bidding of the Jews, 
 hung the only man of them all, fit to be their King. 
 
 26-30. The last words of Jesus, commending his departing 
 spirit to the heavenly Father (L'k xxiii. 46), go up with the 
 fragrance of filial love toward his mother, and with the high- 
 est expression he could give of confidence in the disciple 
 whom he loved. This, as that disciple records, completed his 
 
470 NOTES ON JOHN. 
 
 work on earth, and fitly completed it. The death-struggle 
 came on. 'I thirst!' was his faint intimation of a wish to 
 have an act of kindness done him, after a piercing cry uttered 
 in a paroxysm of agony which may have taken consciousness 
 from him, ' My God ! my God ! why didst Thou forsake me? 
 Receiving the sponge full of sour wine to his lips, he ex- 
 claimed, 'It is finished', and his spirit was at rest in the 
 bosom of the Father. 
 
 It was the inflammation and fever produced in his system 
 by driving the spikes through the palms of his hands (that 
 most tender spot where so many nerves meet), that caused 
 the thirst. He had refused the drugged-wine, mercifully given 
 to stupefy, and probably taken by the two malefactors; but 
 the sour wine, from the vessel put there probably for the 
 soldiers' use, he accepted. 
 
 34, 35. John may have made this asseveration in his Gospel 
 in order to show, that Jesus had a body of real human flesh 
 and blood. For in his 1st Epistle he seems to have had the 
 " Docetre " in view, who denied that the Christ had come in 
 flesh and blood; and hence the value to him of a fact demon- 
 strating it. 
 
 The body was pierced with the broad part of the lance. 
 Says Ebrard in Tholuck, in language "based on medical 
 observation", "The lance might strike several blood-vessels, 
 might come in contact with points at which extravasated 
 blood was collected, where serum and placenta were in a 
 state of separation, and the former alone flowed out, and as 
 the lance entered more deeply, it might touch places in which 
 the blood was fluid". 
 
 Between vs 30 and 31, Tischendorf puts the account ot the 
 portents, and of the centurion, as recorded in the Synoptics, 
 and, after the close of the chapter, the stationing of the 
 guard. 
 
NOTES ON JOHN. 471 
 
 XX. 
 
 [Comp. M't xxviii. 1-4, S-10. — M'k xvi. 1, 4, S-n, 14. — L'k 
 xxiv. 1-3. 9-12, 36-43'] 
 Between vs 1 and 2, Teschendorf puts the appearance of the 
 angels in the sepulchre to the women; between vs iS and 19, 
 the flight and bribery of the guard, the manifestation on the 
 wav to Emmaus. 
 
 1. out of: comp. on M'k xvi. 3. 
 
 2. we know not : although John mentions only the Magda- 
 lene, his language implies that other women were present. 
 Teschendorf (Synopsis) seems to consider the record by Mat- 
 thew of the manifestation of Jesus to the women to be one 
 and the same with this to the Magdalene. Matthew, xxviii. 
 9, can be harmonized here with John, by considering him to 
 speak of " the women " as he also spoke in the same general 
 way of the robbers taunting Jesus, when we know that only 
 one of them did so; and the two different addresses both to 
 have occurred, like two events differently stated on several 
 other occasions, or like the mention of two angels by Luke 
 and John, and of one by Matthew and Mark. Only Mary the 
 Magdalene probably came back a second time to the sepul- 
 chre, and near it the scene took place. The supposition of 
 two manifestations, one to the women and another to Mary, 
 is attended with inextricable difficulties, and has never been 
 satisfactorily made out. Indeed, if the events as they stand 
 in the four Records cannot all be clearly made to harmonize, 
 yet there is so much in common in which they agree, and the 
 testimony is of such a character, that every moral and legal 
 precedent demands its acceptance. 
 
 8. believed: that he had risen from the dead — John's in- 
 sicrht being clearer than that of all the rest. 
 
 14-18. The possibility of a real resurrection was utterly out 
 of Mary the Magdalene's mind, and the removal of the pre- 
 cious remains to some unknown place, as if to deprive his dis- 
 ciples of paying him any further honor, overwhelmed hei 
 
472 NOTES ON JOHN. 
 
 as to render her unable to mind anything else. Not even 
 Christ's direct address to her, probably in his natural tone, 
 made her suspect his presence, appearing, as he then must, 
 in the undress usual with a gardener at work, and blinded as 
 she herself was by her tears. But when she heard her own 
 familiar name once more uttered by that voice, tender as a 
 mother's, as though he would say, 'Mary, dost thou not 
 know me?' she sprang forward and grasped his feet in hom- 
 age—his word of caution, "Touch me not", seeming not to 
 have reached her in season to prevent it. The words he 
 uttered (if no reason for them could be assigned from his un- 
 dress) were to allay her very great excitement, to calm her in 
 the transition of feeling from deepest grief to the very ecstasy 
 of joyful surprise. Nor from this point of view is there the 
 least discrepancy with verse 27th of this chapter, or with L'k 
 xxiv. 39. He tells her that he had not yet been to the Father, 
 whither he had told his disciples he must first go before he 
 should come back to tarry with them. There was even 
 immediately an important duty which he wished her to per- 
 form — to go and communicate the glad news to the rest; and 
 forthwith she went, exclaiming with breathless eagerness 
 when she reached the band of disciples, "I have seen the 
 Master! " adding afterwards what she had been told to com- 
 municate. It need not be said, that there is something in 
 these sayings and doings inconceivable as human inventions, 
 and bearing the unmistakable impress of reality. 
 
 A question of great importance presses on one just here. If 
 Jesus Christ was the infinite God, and wished his disciples so to 
 consider and confess him ; if this was a part of Christ's teach- 
 ing, or one included within the range of truth as it lay in 
 his own mind, to be subsequently developed by the Spirit of 
 Truth, then why, especially after his resurrection, in his real 
 glorified state already commencing, should he have used 
 language to Mary, to be communicated by her to all the 
 others, so directly tending to impress her altogether differ- 
 ently, when he said, Go and tell them, I ascend to my Father 
 and your Father, and my God and your God? 
 
NOTES ON JOHN. 1 j 3 
 
 Dean Alford says that "this distinction, 'my and your', 
 
 has been observed by all Commentators of any depth, as 
 indicating an essential difference in the relations". On the 
 contrary, "my and your" are often employed to make an 
 assertion more emphatic, indicating that it is not only mine 
 
 but yours, and yours in the sense in which it is mine. And 
 this was the very thing that Christ said. His idea of the 
 heavenly Father is the distinctive feature of the religion 
 which he preached, and the great source whence flowed his 
 perfect life. It was his last utterance before he expired on 
 the cross: his first to Mary Magdalene and her fellow-dis- 
 ciples after he rose from the dead. The filial spirit toward 
 God and the fraternal spirit toward man — with that he 
 sought above all to imbue them; and the very night before 
 he died they showed how little they yet had of it. Hence his 
 language, Go to the brothers [all] and tell them, I ascend to 
 my Father and your Father, and my God and your God. To 
 insist that Christ says this from one point of view and Chris- 
 tians must s ;l y it from another, certainly is without support 
 anywhere in the X. T., is against the spirit of it. and tends 
 directly to shut men out of "fellowship with the Father and 
 with his Son Jesus Christ." 
 
 19. John does not say that Jesus entered through the closed 
 doors. Rather, they opened at his will. For. that he had 
 still a veritable human body is true, if Luke xxiv. 40 is reli- 
 able, and his partaking of food was not erroneously recorded. 
 
 22. BREATHED: an act symbolic of the Spirit they should 
 ive. 
 
 23. forgive, retain: instanced in the treatment of Simon 
 Magus, Ananias and Sapphira, the incestuous member of the 
 Corinthian church. &C. 
 
 2S. my Master! and, my God! two different exclamati 
 the one of recognition of his Master and faith in him: the 
 other of deep, reverent wonder. They are impetuous utter- 
 ances in perfect accord with the declaration of Thomas in 
 ver>e 25th above, and characteristic of the man. The last 
 exclamation, "Mv God!" was not a mere idle word, hut a 
 
474 NOTES ON JOHN. 
 
 sincere lifting up of his soul to God, Lord of all Power and 
 Might, and Source of all Good. For such clauses as "My 
 Lord ! and, My God", see M't xix. 19, M'k vii. 10, L'k xxi. 8. 
 
 XXI. 
 
 This Chapter, with the exception of the last verse (which is 
 bracketed by Tischendorf and rejected by many), is consid- 
 ered by Meyer and most critics as an Appendix either from 
 John's hand or dictated by him; by Liicke and others, as 
 unauthentic. 
 
 2. Probably Nathanael was the same person as Bartholo- 
 mew (son of Tolmai; like Barjonah, son of Jonah). The 
 name "Bartholomew" does not occur out of the list of 
 apostles, nor the name "Nathanael" in it. 
 
 6. Fishermen often come suddenly on a school of fishes; 
 but the marvellous knowledge of Jesus is shown in telling 
 them to cast again, and where to cast. 
 
 15-19. Not the many faults of Peter could prevent him from 
 fearlessly appealing to the knowledge of the Master that the 
 erring disciple really loved him, or prevent the Master from 
 bestowing, after salutary discipline indeed, this most grateful 
 evidence that the disciple who had denied him still had his 
 confidence and love; and he did it the more freely, as with 
 deep sympathy he beheld in the future the suffering close of 
 the disciple's earthly career for his sake. 
 
 21. and this [one] what? what his work and destiny? a 
 little ambition perhaps, a little officiousness still remaining, 
 and yet not unmixed with a sincere feeling of interest in one 
 associated with himself on so many important occasions, and 
 his own personal friend. But he needed just the answer he 
 received. It is more important to follow Christ faithfully, 
 one's self, than to know what the special duty and fate of 
 others are to be. — till I come : it is absolutely certain from 
 history that John the beloved disciple lived years after that 
 Coming, which, having special reference to Jerusalem, was to 
 affect not only that city, but the Christian church and the 
 world for all time. 
 
NOTES ON JOHN. 4 i •) 
 
 In some very just strictures on Raphael's cartoon of the 
 Charge to Peter, Mr. Ruskin (••Modern Painters", vol. Hi. 
 pp. 53-55) thus speaks : — "I suppose there is no event in the 
 whole life of Christ to which, in hours of doubt or fear, men 
 turn with more anxious thirst to know the close facts of it, or 
 with more earnest and passionate dwelling upon every syllable 
 of its recorded narrative, than Christ's showing himself to 
 his diseiples at the lake of Galilee. There is something pre- 
 eminently open, natural, full-fronting our disbelief in this 
 manifestation. The others recorded after the resurrection, 
 were sudden, phantom-like, occurring to men in profound 
 sorrow and wearied agitation of heart: not, it might seem, 
 safe judges of what they saw. But the agitation was now 
 over. They had gone back to their daily work, thinking still 
 their business lay net-wards, unmeshed from the literal rope 
 and drag. ' Simon Peter saith unto them, I go a fishing. 
 They say unto him, We also go with thee.' True words 
 enough, and having far echo beyond those Galilean hills. 
 That night they caught nothing; but when the morning 
 came, in the clear light of it, behold a figure stood on the 
 shore. They were not thinking of anything but their fruitless 
 hauls. They had no guess who it was. It asked them simply 
 if they had caught anything. They said, No. And it tells 
 them to cast yet again. And John shades his eyes from the 
 morning sun with his hand [The rising sun was however 
 shining across the lake upon the western or northwestern 
 shore, where Jesus doubtless was. and lighting up Ins form. 
 Tr.] to look who it is; and though the glinting of the sea, 
 too, dazzles him. he makes out [rather, clearly perceives] who 
 it is. at last: and poor Simon, not to be outrun this time, 
 tightens his fisher's coat about him. and dashes in, over the 
 nets. One would have liked to see him swim those hundred 
 yards, and stagger to his knees on the beach. 
 
 Well, the others get to the beach, too. in time, in such slow 
 way as men in general do get, in this world, to it- true shore, 
 much impeded by that wonderful 'dragging the net with 
 fishes'; but the} get there — even of them in all — ; iir->t the 
 
476 
 
 NOTES ON JOHN. 
 
 Denier, and then the slowest believer, and then the quickest 
 believer, and then the two throne-seekers, and two more, we 
 know not who. 
 
 They sit down on the shore face to face with Him, and eat 
 their broiled fish as he bids. And then to Peter, all dripping 
 still, shivering, and amazed, staring at Christ in the sun, on 
 the other side of the coal fire, — thinking a little, perhaps, of 
 what happened by another coal fire, when it was colder, and 
 having no word once exchanged with him by his Master, since 
 that look of His, — to him, so amazed, comes the question, 
 ' Simon, lovest thou me?' Try to feel that a little, and think 
 of it till it is true to you." 
 
 LIST OF REFERENCES IN JOHN TO THE OLD 
 TESTAMENT. 
 
 lap. i. 23 
 
 Is. xl. 3. 
 
 „ ii. 17 
 
 Ps. lxix. 9. 
 
 „ Hi. 14 
 
 Num. xxi. 8. 
 
 „ vi. 31 
 
 Ps. lxxviii. 24. 
 
 „ „ 45 • 
 
 Is. liv. 13. 
 
 ,» i. 49 
 
 Ex. xvi. 15. 
 
 ,, vii. 22 
 
 Lev. xii. 3, Gen. xvii. 10. 
 
 » » 38 
 
 Zech. xiv. 8, Is. lviii. 11. 
 
 „ „ 4 2 
 
 Mich. v. 2. 
 
 „ viii. 5 
 
 Lev. xx. 10. 
 
 „ „ 17 
 
 Deut. xix. 15. 
 
 „ x. 34 . 
 
 Ps. Ixxxii. 6. 
 
 „ xii. 13 . 
 
 Ps. cxviii. 25, 26. 
 
 Chap 
 
 . xii. 15 
 
 . Zech. ix. 9. 
 
 „ 34 
 
 . Ps. lxxxix. 29, ex. 4. 
 
 „ 38 
 
 . Is. liii. 1. 
 
 „ 4° 
 
 . „ vi. 9, 10. 
 
 „ 4i 
 
 . „ vi. 1, 5. 
 
 xiii. 18 
 
 . Ps. xii. 9. 
 
 xv. 25 
 
 ,, lxix. 4, xxxv. 19. 
 
 xix. 7 
 
 Lev. xxiv. 16. 
 
 „ 24 . 
 
 Ps. xxii. 18. 
 
 „ 28 . 
 
 ,, lxix. 21. 
 
 „ 36 • 
 
 Ex. xii. 46, Ps. xxiv. 20. 
 
 „ 37 
 
 Zech. xii. 10. 
 

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