GIFT OF PTOF, w * Rising *j /^ cx x oC au+rt&j^L. ce, — O^v^^ry-u %**€jL<&oi£jf Digitized by the Internet Archive in 2008 with funding from Microsoft Corporation http://www.archive.org/details/fourgospelstransOOfolsrich * i ^ *< tin-: 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 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