The Gospel, by John : translated from the Greek on the basis of the common English version

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Cronslated from the Greek,

ON THE BASIS OF THE

COMMON ENGLISH VERSION.

NEW YORK:
AMERICAN BIBLE UNION.
LOUISVILLE: BIBLE REVISION ASSOCIATION. CINCINNATI: AMERICAN CHRISTIAN BIBLE SOCIETY,
LONDON: TRUBNER & CO., NO. 12 PATERNOSTER ROW
1859,

ADVERTISEMENT.

TuIs is an incipient or primary revision, and is issued by the American Bible Union, and sent
to scholars and others, in order to call forth criticisms and suggestions, which may aid the Final
Committee in their work. It is proper to observe that, since the book was prepared for the press,
and the InrropucTion written, the revision and notes have passed through the hands of another

reviser, and a number of changes has been made.

The Board requests that the greatest freedom will be exercised in proposing corrections and
improvements. If any person will return a corrected copy to the Rooms of the American Bible
Union, 350 Broome St., New York, he will be entitled to a new copy and the cordial thanks of the

Union.

WM. H. WYCKOFF,

Corresponding Secretary.

Entered, according to Act of Congress, in the year 1859, by
THE AMERICAN BIBLE UNION,
In the Clerk’s Office of the District Court for the Southern District of New York.

Tuomas Houtman, PrintER anD STEREOTYPER, New YorK.

[hark 6 DG T Oe.

Tue Revision of ‘The Gospel, by John,” has been made, as nearly as was practicable, in
accordance with the following rules :

“GENERAL RULES FOR THE DIRECTION OF TRANSLATORS AND REVISERS EMPLOYED BY THE AMERICAN BIBLE UNION

“1, The exact meaning of the inspired text, as that text expressed it to those who understood the original scriptures
at the time they were first written, must be translated by corresponding words and phrases, so far as they can be found,
in the vernacular tongue of those for whom the version is designed, with the least possible obscurity or indefiniteness.

“9, Wherever there is a version in common use, it shall be made the basis of revision, and all unnecessary interference
with the established phraseology shall be avoided; and only such alterations shall be made, as the exact meaning of the
inspired text and the existing state of the language may require.

“3. Translations or revisions of the New Testament shall be made from the received Greek text, critically edited,
with known errors corrected.

“SPECIAL INSTRUCTIONS TO THE REVISERS OF THE ENGLISH NEW TESTAMENT.

“J, The common English version must be the basis of the revision: the Greek text, Bagster & Sons’ octavo edition
of 1851.

“2. Whenever an alteration from that version is made on any authority additional to that of the reyviser, such
authority must be cited in the manuscript, either on the same page or in an appendix.

“3. Every Greek word or phrase, in the translation of which the phraseology of the common version is changed,
must be carefully examined in every other place in which it occurs in the New Testament, and the views of the reviser
be given as to its proper translation in each place.

“4, As soon as the revision of any one book of the New Testament is finished, it shall be sent to the Secretary
of the Bible Union, or such other person as shall be designated by the Committee on Versions, in order that copies may
be taken and furnished to the revisers of the other books, to be returned with their suggestions to the reviser or revisers
of that book. After being re-revised with the aid of these suggestions, a carefully prepared copy shall be forwarded to
the Secretary.”

Before proceeding to speak more particularly of the Revision now offered to the reader, it may

not be improper to present a few remarks upon the style of this Evangelist, especially as regards its
philological peculiarities.

STYLE OF THE GOSPEL, BY JOHN.

The style of this Evangelist is evidently peculiar; though I can not admit that its peculiarities
are exactly what they have sometimes been represented to be. As to its features, in a philological
point of view, the most striking that I have discovered, are the following:

1. Exceeding minuteness of description —(See ch. 20:1, N. b.)\—This is easily accounted for, if
it be admitted, that John wrote his Gospel long after the publication of the other three, (called

iv INTRODUCTION.

Synoptical,) by Matthew, Mark, and Luke; and that his principal design was to supply facts, both
entire narrations and minute particulars, which had been omitted by them. Or, if we adopt the
view, that John wrote without any reference to the other Gospels, we may consider this peculiarity
as a personal trait of this Evangelist.

2. The use of a very small vocabulary.—No other Book of the N.T., of equal size, is made up of
so few words. It is also worthy of remark, in this connection, that compound words, especially
verbs compounded with prepositions, are used very sparingly by John. This peculiarity gives to
his style an air of the most charming simplicity—a simplicity which may have been either studied,
or natural.

3. An evident effort to make every thing plain to the reader—Hence, the meaning of a term is so
frequently explained in a parenthesis, as in ch. 1 : 38, 41, 42. 4: 25. 9 : 7, &c. Perhaps the lateness
of the period at which this Gospel was published, and the fact that many names and phrases, formerly
well known, were then passing into desuetude, may have given occasion to this peculiarity. Or, John
may have written for those readers, more particularly, who did not understand Hebrew or Syriac.

4. A very frequent use of the connective, ov. True, the researches of critics have left little room
to doubt, that many of these connectives have been intruded by transcribers at a later period, and,
accordingly, the rejection of many of them has been recommended; still, this remains as a striking
peculiarity of this writer’s style. On the other hand, the simple connective, de, is not so often used
by John as by most other N. T. writers.

5. An uncommon use of tenses.—As, for instance, the very frequent use of the historical present,
and of the compound forms of the imperfect, and perfect. (See ch. 1 : 28. 3: 25, 28, &c.) Yet I can
see no evidence that John ever uses, (as some have alleged.) one tense instead of another. On the
contrary, the careful reader will see, that, in every case of apparent departure from the common
idiom, the tense adopted was the most appropriate that could have been selected.

6. The occasional use of words in a peculiar sense-—As, for example, 6 Aoyos, in ch. 1, which is
undoubtedly to be taken in a sense different from what is common, either in sacred or profane
writers. But, as I have not recommended any change in the translation of this word, I will not
enlarge upon its meaning. I have no doubt but that the English term, Word, bears a meaning
precisely equivalent to that of the Aoyos of John’s first chapter, and not more unusual.

There are, doubtless, other peculiarities; but as they are not properly within the province of
the Reviser, they need not be mentioned in this connection. We come now to the Revision itself.

I.—THE REVISED VERSION, AND THE PRINCIPLES ADOPTED IN THE REVISION.

The Revised Version has been, of course, the Reviser’s most difficult work. Two distinct objects
have been constantly before his mind—First, To make the Version as faithful as possible to the Original
Greek. Second, To make the style as good as strict fidelity would permit. Of the emendations proposed,
some occur but seldom—others on almost every page, and some, even in almost every verse. For
the purpose of avoiding the too frequent repetition of notes, or references to notes, I have thought
proper to lay down some general rules, which have been adopted throughout, and which may
give the reader, at the outset, an idea of the changes he will constantly meet.

GENERAL OBSERVATIONS ON THE CHANGES MORE FREQUENTLY MADE.

1. In most cases, I deem it unnecessary to offer any apology for omitting the supplied words
of the Common Version. If these supplies are not necessary, to convey the true sense of the
Original, or to make good English, they are a useless appendage to the Word of God. If they
make the Version speak a meaning that is not in the Original, they are positively hurtful. I have,

INTRODUCTION. Vv
SS ee 5 τ 9... See
therefore, adopted the following rule—Never to omit any word of the Original, nor to insert any
word, or phrase, to which there is nothing corresponding in the Original, unless such supply, or
omission, be required by the idiom of our language, or may be evidently necessary to convey, clearly
and fully, the undoubted sense of the passage. I extend this rule even to the article. The
indefinite English article, a, or an, to which there is seldom any corresponding Greek, I have
sometimes omitted, where it is found in the E. V., because it seemed to be an unnecessary, or
hurtful supply.

2. Instead of using the Italic character, to indicate what supplies I find it necessary to
introduce, I enclose all such words in brackets, for the following reasons—(1) Because the Italic
character is not ordinarily used for such a purpose. The Bible is, perhaps, the only book in which
supplies are so indicated. In all other English, and in most foreign books, brackets are used for
this purpose. (2) Because the Italic character zs used, in all other English books, for another
purpose, namely, to indicate a peculiar emphasis on certain parts of a passage. This is its popular
use, and is so nearly universal among us, that it seems to be peculiarly appropriate. The and a,
or an, and the personal pronouns, are not properly supplies, if they are inserted merely to satisfy
the requirements of our idiom.

3. I distinguish two kinds of emphasis—literal and rhetorical. The latter, referred to in Obs. 2,
falls properly within the province of the interpreter, and need not be further noticed at present.
The former, which is inherent in the words of the passage, is, in an original work, sufliciently
indicated to the eye of the intelligent reader in the words themselves. But this is not true of a
translation from the Greek. There are many Greek words that contain, in themselves, an emphasis,
or relative strength of meaning, which is lost in the translation, from the fact that the English
words properly employed in translating them possess no corresponding inherent relative strength.
The truth of this remark will at once be obvious to the Greek scholar. With the view of removing
this difficulty, at least in part, I have adopted the black letter, and small capitals, to indicate to
the eye of the English reader this literal emphasis, leaving the Italic character for its more appropriate
use. Thus I print—

IN BLACK LETTER—1. J, when it translates eyo.
2. The personal pronouns of the third person, when they translate exewos,
(that,) in any of its cases.
3. The possessives, which translate exos, vos, ὅς, jueregos, ὕμετερος, &e., When
not rendered emphatic by the word, own.

IN SMALL capiTaLs—1l. The personal pronouns of the nominative case, (except J,) when they
translate the nominative of the corresponding Greek pronouns. In
like manner, when they translate the Greek accusative before the
infinitive.

2. The words used to translate the emphatic oblique forms of these pro-
NOUNS, ἐμοῦ, Euor, EME, and (when not enclitic) σου, σοι, σε, ov, οἱ, ὃ, &e.

3. The personal pronouns of the third person, when they translate οὗτος,
(this,) in any of its cases.

It is not pretended that the above plan is perfect. It is presented rather as an experiment,
in the hope that something more nearly perfect may grow out of it.

4. Some of the Greek tenses are treated, in the Common Version, without any apparent
regard to their peculiar force and signification. I have endeavored, throughout, to remedy this
defect, as far as practicable, and I hope it will appear that I have, in a great measure, succeeded, at

vi INTRODUCTION.

least in principal, or independent clauses. The following model will best explain the principle
on which the Revision has been conducted, in this respect.
Present. πιστευω, I believe, or, I am believing.
Imperfect. επιστευον, I was believing, I kept believing, I continued believing, or, (if the English
idiom will not admit of either of these,) I believed, like the English imperfect.
Future. πιστευσω, I shall, or will believe.
Aorist. ἐπίστευσα, I believed, or I did believe, like the English imperfect, as a general rule.
Sometimes, however, (rarely in John,) where the context requires it, I believe,
(indefinite present,) and, very rarely, I have believed.
Perfect. σπεπίστευκα, 1 have believed, or, I have been believing.)
Pluperfect. επεπιστευκειν, I had believed, or, I had been believing.

PARTICIPLES.

Present. πιστεύων, believing, or, while believing. This participle is also used for the imperfect.
Future. πιστευσων, about to believe.

Aorist. πιστευσας, believing, on believing, after believing, or, occasionally where euphony may

δ᾽
require it, having believed.

Perfect. πεπιστευκως, having believed, or, in some cases, where the idiom requires it, simply,

believing. This participle is also used for the pluperfect.

I prefer to translate the participles literally, when the English idiom will at all admit of so
doing. Accordingly, I have often used the participial, instead of the substituted relative clause,
because, in such cases, I consider the former more effective and concise than the latter, and
equally elegant. In dependent clauses, I have endeavored to carry out the above principles, as
far as the comparative poverty of our language will admit. I have also endeavored to correct the
frequent inaccuracies of the Common Version in regard to the tense of dependent verbs. In that
Version, for example, the past is often dependent upon the present, or perfect, which is, at least,
contrary to the present usages of our language. Certain obsolete uses of the subjunctive mood
have also been corrected in this Revision.

5. I have frequently changed the Order of words from the Common Version, for one of two
general reasons: First, to make the translation agree in this respect with the Original, in cases
where I thought that the English idiom would easily admit such agreement. Second, to make
the translation conform to the present prevailing usages of the English language. Thus, in
ch. 1: 19, I write “sent from Jerusalem priests and Levites,” instead of ‘sent pyiests and
Levites from Jerusalem,” because the former, which is in exact accordance with the Original in
respect to collocation, is not only quite as good English as the latter, but is, at the same time,
more clear and forcible. On the other hand, in ch. 4 : 29, 39, I write “that I ever did,” instead
of “that ever I did,” because the present usages of our language require this change. I am not
sure, but that the rules in respect to change of collocation might have been carried even further
with advantage.

6. The following miscellaneous changes, the reasons for most of which will be at once obvious

1 A very rare exception to this occurs in ch. 6:25, where the perfect yeyovas, follows wove. In this case, the
English idiom will not admit of a literal translation. Hence, I haye rendered it aoristically. The German and French
translators, with few exceptions, encountering no such idiomatic difficulty, render literally.

2 The aorist participle usually describes an action as immediately following another, so as to be almost con-
temporaneous with it; while the present participle describes the act as continuous, and contemporaneous with
another. (See ch. 18 : 1, N. a.)

INTRODUCTION. vii

to the reader, are made so frequently in the body of the Revision, that I have thought best to
introduce them to notice in this general manner, in order to avoid the necessity of constantly
referring to them in the notes.

Who, for which, referring to persons. That is sometimes substituted for who, or which, and

vice versa. In this I am guided solely by what I understand to be the laws of euphony

Those, for them, in the expressions, them that, or them which.

Will, for shall, in a great many cases, to satisfy the requirements of modern usage.

Any one, for a man, or any man, in the translation of τες.

No one, for no man, in the translation of ovdes.

Because of this, or on account of this, for therefore, in the translation of δια τουτο.

Whoever, whatever, for whosoever, whatsoever. Whomever is, however, hardly admissible.

What, for that which, as more concise.

Every one who, or that, for whosoever, in the translation of zas 6.

To, for unto, in all cases. See Webster’s Dictionary, art. Unio.

Till, for until. See Webster’s Dictionary, art. Unizl.

Into which, in which, to which, by which, of which, on which, for whereinto, wherein, whereto,

whereby, whereof, whereon, (or whereupon).

In this, for herein.

Of it, (or its,) by it, in it, on it, (or upon it,) for thereof, thereby, therein, thereon, (or thereupon).

But, and, or now, according to the connection, for δὲ, where this particle is left untranslated

in the E. V.

But, for and, sometimes, in the translation of de.

And, for then, sometimes, in the translation of δε.

And, for but, in the translation of και.

During, for at, in several cases, in the translation of εν. See ch. 2 : 23, N. q-

Nor, for neither, in many cases where the latter is contrary to modern usage.

Therefore, for then, as the translation of ov, which I would usually so render, even where

it is left untranslated in the E. V.—For reason, see ch. 1 : 22, N. x.

7. I have not been able fully to make up my mind, as to whether the changes enumerated
below are in accordance with the Rules to which this Revision is subject, or not. I have concluded,
however, to propose them in the Paragraph Edition, at the end of the Volume. I hope those into
whose hands this work may be put for criticism, will freely express their views in relation to the
propriety of these changes. They are proposed, because they are considered important.

My, thy, for mine, thine, followed by a noun, as, my hour, for mine hour, &e.

You, for ye, in all cases.

-s, (or-es,) for -th, (or -eth,) in the termination of verbs in the third person singular of the

present indicative, as, has, for hath, &c.

The adoption of the above changes in the Paragraph Edition rendered necessary a few other
slight modifications, chiefly in collocation, in order to meet the requirements of euphony, as,
“What are you seeking?” for “What seek ye?”—Ch. 1 : 38.

THIS REVISION NOT FINAL.

Those who may feel inclined to censure the Writer of the following pages for having made too
many alterations, will, it is hoped, bear in mind, that this Revision is by no means final, and,
though no changes, either in the Text, or in the Version, have been recommended, except what

vill INTRODUCTION.

are confidently believed to be improvements, all more or less important, yet any suggestions that
may be made by those into whose hands this work may fall, with a view to its further improvement,
shall be thankfully received, and candidly considered.

ASSISTANCE RECEIVED IN THE EXECUTION OF THE WORK.

The Author is glad to acknowledge his indebtedness to those gentlemen with whom he has
been more immediately associated in revision labors, during the prosecution of this work, for their
many valuable and kind suggestions, of which he has availed himself in repeated instances.
Valuable aid has also been derived from the Manuscript Revisions of several eminent British
Scholars, who have been employed in the work of revision by the A.-B. Union. The regulations
by which the revision enterprise is conducted, however, do not allow me at present to mention
the names of any of the gentlemen referred to above.

II—THE NOTES.

In regard to the notes, I will simply remark, that it has been my aim to make them as short
and concise as I could, consistently with perspicuity. I have endeavored also to avoid all discussions
of points purely theological, or pertaining only to the department of interpretation. If these endeavors
have not been entirely successful, I hope the candid reader will, at least, find evidence to satisfy
him that the Author has ¢ried to divest his work of every thing of a partisan or sectarian character.
It has been my aim also, in accordance with the rules of the Union, to account for every change
proposed, either in the Notes, or in the General Observations contained in this introduction. The
citations of authorities might in many cases have been much more copious, had this been deemed
necessary. Enough, it is hoped, have been given to satisfy the candid inquirer, on questions of
minor importance; while, on questions likely to be controverted, the array of authorities is much
more extensive.

Ui.—THE COMMON ENGLISH VERSION.

The Common English Version, (or, as it is commonly called, King James’ Version,) in this
work, is printed from the American Bible Society’s pica edition of 1851 (41st). No intentional
variations. from this have been made, except that a very few evident typographical errors have
been corrected. This last remark applies equally to the Greek Text of the Bagsters, as printed
in this work.

IV.—THE GREEK TEXT ADOPTED IN THIS REVISION.

According to the Rules, given above, ‘‘ Bagster & Sons’ octavo edition of 1851,” ‘“‘ with known
errors corrected,” is the standard Greek Text. (See 1st Special, and 3d General Rule.) This
edition of the Greek Text is that of Mill, which is almost an exact reprint of Stephens’ Third
Edition, (folio, 1550,) and differs but slightly from the Second Elzevir Edition, or Textus Receptus.
It would be, perhaps, useless to trace the history of this Text, which is well known to most readers.
It is sufficient to say, that the Textus Receptus differs in but a few places from the Editio Princeps
of Erasmus, or first printed edition; and that those few differences were the result of but a small
increase of facilities in the department of textual criticism. Now, it is well known, that the
Editio Princeps was made from a very small number of Manuscripts, and those all of comparatively
recent date. It is equally well known that Stephens’ Third Edition, of which Mill’s is so nearly
an exact copy, and also the Elzevirs, were printed before the discovery of a single one of the very

INTRODUCTION. 1x

ancient Manuscripts. The Tezrtus Receptus, therefore, is almost exclusively based upon Manuscripts —
that are known to have been written during the middle ages; few, if any, of them dating further
back than the tenth century. Yet there are two existing Manuscripts of the greater part of the
N. T. (B & C) that are generally admitted by the learned to have been written either before, or
during the fifth century, while many others are vastly superior in age to any one known to
Erasmus or Stephens. Besides, the varieties of reading between the different Manuscripts, especially
between the more ancient, and modern ones, are very considerable, and sometimes important.
Need it be wondered at, then, if all those earlier printed editions are found to contain ‘known
errors?”’ It is certain that the more modern editors have unanimously agreed, that the Received
Text- contains a great number of errors and imperfections, though they may not have entirely
agreed in determining what they are. And perhaps it may not be improper to remark, that the
slowness of the earlier editors and critics to adopt the readings of the more ancient Manuscripts,
however well sustained internally, affords at least a ground of suspicion that there was in the minds
of those editors and critics a very considerable amount of prejudice in favor of readings whose sole
recommendation, above others, was, that they had happened first to see the light of modern times.
Indeed, there are scholars, even at the present day, who avow the conviction, that the Common
Greek Text ought to be reverently handled, even in comparing it with the most ancient Manuscripts,
because, as is alleged, it is the Text that has been furnished us by Divine Providence. Such persons
seem to forget, that the same Providence who watched over the labors of an Erasmus and a
Stephens, also presided over those of a Griesbach, a Scholz, a Tischendorf, and a host of other
critics, who have since opened up, and made available, vast stores of critical apparatus, that were
not even known to exist two hundred years ago. It is a remarkable fact, that, though Mill had
the various readings of a great multitude of Manuscripts before him, and has noted them in his
margin, yet, in his critical Text, he has made but one intentional alteration from the third edition
of Stephens (see Bagsters’ Preface). Perhaps some may feel disposed to explain this singular
fact, by alleging the extreme accuracy of Stephens’ Edition, and the evident purity of the sources
whence it was drawn. But by far the more plausible explanation is found in the well known
prevalence, in that age, of a veneration, almost superstitious, for the earlier printed editions;
which inclined all the earlier editors to make their variations from them as few as possible. It can
not be denied, however, that the influence of the superstitious veneration, alluded to above, has
now in some measure subsided, and is fast dying out; so that one may confidently predict, that,
within another quarter of a century, the Christian world will regard the readings of the Vatican,
Ephrem, or Alexandrian Manuscript, as, at least, equal in authority to those of either of the four or
five consulted by Erasmus; in preparing his first printed edition. Nay, more, that these very ancient
Manuscripts, and others like them, will, from the evident care employed in their transcription, and
other internal marks of their fidelity, and from their evident independence of each other, command
an influence, which hundreds of those executed by the monks of the dark ages, (many of them in
slavish subserviency to one common original,) will not exert.

As it is the desire of the A. B. Union, that known errors in the Text that is made the
basis of their operations should be corrected, I have conceived it to be my duty carefully to
compare the results of the labors of the various critics who have produced new and corrected
editions of the Greek. Of those most constantly consulted are Griesbach, Scholz, Lachmann,
Tischendorf, Hahn, Knapp, Theile, and Bloomfield. Others have been consulted occasionally on
the more difficult places. Of all these, more deference has been paid to Tischendorf than to any
other single one, as I can not but regard his stereotype edition, (of 1850,) as the best copy of the
Greek Testament that has thus far been produced. And here it is but proper to acknowledge,

Χ INTRODUCTION.

that, for the purpose of saving time, the references to many of these editions are made, in this
work, on the authority of Bagsters’ margin, or, more frequently, of Stier and Theile’s Polyglotten-
Bibel, which has been found. from actual observation, to be very accurate, and to which I am
glad to acknowledge my indebtedness for much and valuable information on this branch of the
subject. Besides the authors already mentioned, Mill, Birch, Meyer, Alford, Kuincel, De Wette,
and a few others, have been constantly consulted, as far as their writings bear upon the state of
the Text. Meyer’s commentary, especially, has been found to contain much valuable matter in a
convenient form. ‘Tischendorf’s fac-simile editions of the Ephrem and Parisian Manuscripts have
also been consulted occasionally.

According to the Rules already referred to, two things appear to be certain—1. That the Reviser
is expected to correct, (or, at least, to recommend in his notes that they be corrected,) all the
‘known errors” in Bagsters’ edition of Mill’s Testament.—2. That the Reviser is left to judge,
from the best light he can obtain, what are known errors. This discretionary power has occasioned
no sinall difficulty in the prosecution of this work. I suppose a known error may be defined to
be “any reading which the Reviser may feel perfectly satisfied, from the evidences before him, is
not in accordance with the autograph of the first penman.” But here a difficult question presents
itsel{—How shall the Reviser make up his mind, in relation to a proposed reading? There are
several ways in which this might be done.—1. By examining, for himself, all the original sources
of evidence. This, in the present instance, no reasonable person could expect, nor would it,
under any circumstances, be necessary or desirable—2. By adopting those emendations in which
all the learned editors agree, and rejecting all others. This plan is certainly very simple and
convenient, and its adoption would relieve one of a great load of responsibility; but I have not
seen my way quite clear to adopt it, for the following reasons—(1) Because, if wxanimity be the
object sought after, it is by no means attained in this way; since, not only Mill, but Stephens,
and, in most cases, Erasmus, Beza, and the editors of the Elzevir and Complutensian Editions,
are disregarded in the application of this rule; for these all substantially agree, except in the
Apocalypse, of which the Complutensian, and earlier Erasmian copies are known to differ. Now
here is quite an array of learned names, substantially sustaining the readings of the Textus Receptus.
The readings of that copy are also sustained by a limited number of inferior Manuscripts. Who,
then, shall say that any definite number of names shall suffice to set their authority aside?
Certainly, absolute unanimity can not be claimed in favor of even a single reading differing from
the Received Text.—(2) Because, in carrying out this plan consistently, it would be impossible to
make any important emendation whatever; for, there is scarcely a reading of the Received Text
that is not supported by one or more learned names. Indeed, Mill ought by no means to be
excluded from the list of judges; for he was not only a man of great learning and laborious
research, but, as has been remarked above, he had access to a multitude of various readings
that were unknown to some of the earlier editors, yet he made but one intentional alteration
from the copy by which he collated. If, then, any important use is to be made of the labors
of scholars in the department of textual criticism, for the last two hundred years, it seems
necessary to adopt some more liberal rule than this.—3. By adopting those emendations only
which are recommended by scholars enjoying superior facilities for arriving at a just conclusion.
This is, no doubt, the foundation on which the preceding rule is based. The rule itself might,
however, We carried much further than has been done hitherto. Thus, Mill, Bengel, Griesbach,
Michaelis, Schulz, and Scholz, were destitute of some of the very best authorities in textual
criticism. Ought, therefore, it may be asked, their judgment to be considered equal in authority
to that of Lachmann, Tischendorf, or Theile? This is an important question, and certainly ought

INTRODUCTION. ΧΡ

to have its due weight in determining the genuineness of a proposed reading.—4. By examining the
grounds on which each editor bases, and the authorities by which he supports, his preference
for a given reading. This is an excellent plan, and should be followed as far as is practicable.
But many editors have given their readings without specifying the grounds of the same, unless,
perhaps, in terms too general to be satisfactory. Besides, we who are not personally conversant
with Greek Manuscripts, are, in a measure, incompetent to judge of their respective merits. In
determining such questions, we can not do better than to defer to the riper judgment of those
whose lives have been devoted to such pursuits. At the same time, in judging of the relative
degrees of authority of different Manuscripts, there are certain general common-sense principles
which all, acquainted with the known facts, may safely venture to apply. Thus, if the very great
antiquity of any Manuscript be universally acknowledged, its relative value, as an authority, is
thereby enhanced, other circumstances being equal. If, besides, it be universally acknowledged,
that the transcriber evidently employed great care and skill in the execution of his work, its
value is still further enhanced by this circumstance. And if it be true also that its readings are,
in the main, in accordance with the most ancient versions, this is an additional circumstance in
its favor. Now, it will not be denied, that some Manuscripts are of much greater authority than
others; and it is on this ground mainly, though not exclusively, that most of the variations from
Bagsters’ Text, proposed in the following pages, are based. It is well known that there are, at
least, two distinct classes of Greek Manuscripts, called Recensions—the Alexandrine, (including those
by some cailed the Western,) and the Constantinopolitan. All the very old Manuscripts, including the
Vatican (B), and the Ephrem (C), belong to the former Recension. It is, perhaps, equally well
known, that Textual Critics have long been divided in their judgment as to the relative merits
of these two Recensions. Of those who have favored the Constantinopolitan Manuscripts, perhaps
Matthei and Scholz are most conspicuous; while, of those who favor the other Recension,
Lachmann and Tischendorf are prominent. I will not now rehearse the arguments for either side,
but simply express the settled conviction, that the more ancient Manuscripts, though they are by
no means to be considered infallible, are nevertheless by far more reliable than those of more
modern date. I have, therefore, frequently recommended the adoption of a reading condemned
by Scholz, Matthzi, Bloomfield, and others of the same school, but recommended by Griesbach,
Lachmann, Meyer, and Tischendorf, giving the preference, in all cases in which I could only decide
by authority, to the three last named, for the simple reason that their facilities for obtaining
accurate and thorough information, on such questions, are believed to have been superior to those
of almost any other.

I have, therefore, been governed by the following rules, in determining the State of the
Text—1. I have not ventured to entertain a doubt as to the genuineness of a reading, which
may have been impugned by only a single critic; neither would I, in any case, recommend the
adoption of a merely conjectural emendation, however plausible-—2. When a majority of the
leading editors, including the more recent ones, have decided in favor of a reading, I recommend its
adoption, unless I can discover some pretty strong internal evidence against it—3. When a
respectable number of the more recent editors, especially of those who are known to favor the
Alexandrine Recension, agree in adopting a reading, I have endeavored to examine the evidence,
both external and internal, for and against it, and have decided accordingly.—In_ recommending
the adoption of a new reading, I have made it a rule, whenever the change seemed to be of much
importance, to give my reasons in the accompanying note, otherwise it has been deemed suflicient
to quote the authorities simply. It must be added, however, that sometimes it is recommended,
that a reading condemned by some of the latest and best critics be retained, simply because the

X11 INTRODUCTION.

internal evidence was thought to be strongly in its favor, while the external evidence was not
wholly opposed. Thus I have endeavored to avoid both extremes; and, however numerous, in the
judgment of others, may be the faults of the present work, in this respect, the reader may rest
assured, that the plan has been laid and executed with an honest intention; and, as to any
error of judgment that may appear, he will find little difficulty in laying the blame where it
properly belongs.

V.—QUESTIONS LAID OVER FOR FURTHER CONSIDERATION.

Many amendments have been suggested to my mind, in the progress of this revision, which,
though they seemed well worthy of consideration, I did not feel quite ready to adopt. These have
been laid over for further consideration. Some of them are of such a nature that they fall more
particularly within the sphere of the labors of other Revisers, since the words in question occur
more frequently in the portions assigned to them than in this Gospel.

1. Should exdvuwe«e be rendered, (as it usually is in the Common English Version,) Just, or,
simply, desire, leaving it to be determined by the context what kind of desire is meant? This
word might be rendered desire in every case of its occurrence, without injury, and this rendering
might be given to i exclusively. It is also worthy of consideration, whether dust is not more
restricted in its popular use at the present day, than ἐπεϑυμία ever is, even by the context. This
word occurs but once in this Gospel, ch. 8 : 44.

2. Should πορνεία be rendered, (as it always is in the Common English Version) fornication,
or, in a more general sense, wncleanness, as including all kinds of violations of the law of chastity?
It is certain that in Matt. 5 : 32. 19:9, this word refers to adultery, as also in most cases where
it is to be taken in a figurative sense. In all these cases it is, of course, improper to translate
it fornication. It is certainly well worth our consideration whether the general term, wncleanness,
would not, in nearly all cases, convey the mind of the Spirit better than any other. This word
occurs but once in this Gospel, ch. 8 : 41.

3. Is it practicable to make use of the quotation marks in the translation of the Scriptures?
In favor of the affirmative it is said, that we not only have a right, but it is our duty, to punctuate
the translation, though the Greek originally had no punctuation, and was not even divided into
words; but we have as good a right to make quotation marks as periods, or notes of interrogation,
since the former are a part of our regular system of punctuation. To this it may be replied—
(1) That all punctuation is, more or less, of the nature of a commentary; and that even so much
of commentary ought to be avoided in a translation, if it is possible to dispense with it.—(2) That
while custom absolutely requires us to use periods, commas, &¢., no such requirement exists in
regard to quotation marks. Therefore, if we use these, we comment on the text more than is
necessary. I hope this question will receive a due share of the attention of revisers.

4. Should the perfect tense of the neuter verb ever be formed by the auxiliary, to be? For
myself, I confess my ear is not offended by such expressions as, I am come, he is. gone, he is
fallen asleep, &c., and I would have no objection to the use of such forms, unless in violation
of the laws of euphony. But it seems to be the general preference of Grammarians, at the present
day, to discard this mode of conjugation albseotlen as a Gallicism. As this is a matter that can
easily be attended to hereafter, I have thought best to make no changes at present, except those
that euphony and the sense of the passages seemed to require.

5. Should 6 Xocoros be rendered, the Anointed, or the Messiah, or the Christ? I am satisfied that
it should never be rendered simply, Christ; for, though Xgcoros, without the article, was used by

INTRODUCTION. xili

all the Writers of the N. T. as a strict proper name, I do not believe that 6 ἄριστος ever entirely
loses its etymological significance as an appellative = The Anointed One. Accordingly, I have
uniformly, in this work, rendered this expression, the Christ. (An apparent exception occurs in
ch. 1 : 41, which see.) But the question is, Would it not be better to substitute the English
word, Anointed, or the Hebrew word, Messiah,—the former, as conveying to the reader at once
the meaning of the word, as an appellative,—the latter, as being already familiar from its frequent
occurrence in the Ὁ. T.? There is, perhaps, a certain harshness in the expression, the Christ,
that does not belong to either of the others. This question is, I think, well worthy of careful
consideration.

6. Should 6 Saravas be rendered, the Accuser, or, (as it always is in the Common English Version,)
Satan? It is, I believe, universally conceded that 6 Sacavas, and 6 “εαβολος, the Devil, are synonymous.
In view of this fact, it is much to be doubted whether the former should not either be rendered,
according to its literal import, the Accuser, which would distinguish it from its synonym, 6 “Παβολος,
or, like the latter, the Devil, applying the same English word to both. Or there is still another
way in which the matter might be disposed of. Both these words might be translated, the Accuser,
which would convey to the reader a just idea of their common meaning. Both Satan and the
Devil are objectionable on the ground that they are not proper translations, but rather transfers,
and both assume, in the mind of the English reader, the character of proper names. The former
is further objectionable, on the ground that it does not admit the article. This word occurs but
once in this Gospel, ch. 13: 27. I hope the subject will be thoroughly sifted by other revisers.

7. Should dacuwormfouevos be rendered demonized, or, possessed of a demon, or, having a demon, or,
demoniac? It is evident from ch. 10 : 20, 21, of this Gospel, that this word is = εχων dacuorov: but,
as demonize is a word in good use, and undoubtedly means exactly what the Greek term does,
it is well worth while to consider whether those passages in which this word occurs may not be
much simplified by a literal translation. This word occurs, in this Gospel, only in the passage
cited above.

8. How should «os, and its derivatives, be translated? Many good scholars are of opinion
that ἅγιος properly means, sacred, or consecrated, while holy, if, indeed, it ever has this meaning, is
not only a secondary, but a very unusual meaning of the term. This is a very important question.
But, as this word occurs but jive times in this Gospel, while its occurrence is very frequent
elsewhere, I have preferred to suspend the examination till a future occasion, hoping that, in the
mean time, other revisers may give their views in relation to-it.

9. How should a» be translated? This word is seldom translated literally in the Common
English Version. It is often translated world, confounding it with κόσμος, which should, if possible,
be avoided. I am under the impression that it may be possible to give a literal rendering almost,
if not quite, always, though this would require great care and circumspection. I have changed
the translation in this work, only in some negative clauses where es toy αἰῶνα preceded by ov, μη, ΟΥ̓
ov μη, is rendered never, in the Common Version. I hope that at the proper time this whole
question will be thoroughly sifted.

10. How should zag be rendered? It is, I think, doubtful, at least, whether the idea of
Jreeness is in this word, or not; but this idea is, I apprehend, inherent in the word, grace. Now
is it not well worth while to inquire whether kindness, or favor, or some equivalent term, would
not be better than grace, to translate this word. The term occurs only three times in this Gospel,
ch. 1 : 14, 16, 17, all in the same connection, for which reason, I prefer to make no change for
the present.

11. How should ανακεισϑαι, ἀναπίπτειν», (exe, ch. 18 : 25,) be translated, when spoken of the

xiv INTRODUCTION.

posture observed at meals?—No little effort has been made in the hope of finding some simple
term that would convey to the English reader an exact idea of the meaning of these terms, but
hitherto without success. I am not without hope, however, that the united efforts of the different
reyisers who may in future examine these terms, may meet with better success. Certainly it is
desirable, at least, to improve the Common Version in this particular.

12. There are several prepositions of which I have changed the rendering in some cases,
where it was evident that the precise sense was not conveyed in the Common Version. And the
question is becoming in my mind every day more important, whether we ought not in very many
other cases to be more literal in the rendering of prepositions, especially of those which are often
used in precisely opposite senses, as «s, into, and «x, out of. Thus, I have rendered ἐκ τοὺ ovgaror,
out of heaven, in ch. 3: 13, because the contrast of εἰς and εκ is there unmistakable ; and, perhaps,
these prepositions in connection with ovgavos might always be literally rendered, in perfect
consistency with our idiom. ‘This is, however, a delicate subject, and I prefer not to be hasty
in a matter of so great importance.

VI.—CONCLUDING REMARK.

It would, doubtless, be too much to hope, that, in a work of this character, no mistakes
will be found. Still, the effort has been, to make the book as faultless, in this respect, as the
nature of the case admits of. It is confidently hoped, that those who may discover errors,
especially in the citations, will find it more agreeable to their own feelings to point them out
to some one who may see to their prompt correction, than to make them the subject of fruitless

cavil. This I am sure they will not do, if they have confidence in the Author’s sincerity.
ALPHABETICAL
LIST OF THE PRINCIPAL ABBREVIATIONS,
AND THE

WORKS MOST FREQUENTLY CITED.

{[== This List does not contain the names of many of the Authors cited from Booth, at the end of note a, ch. 1 : 25, to
which the reader is referred.

Aeth. (Aethiop.)—Aethiopic Version.
tuagint. Author and date unknown.
and others.

Alf.—Alford’s Greek Testament. London, 1849.

All.—Allioli’s German Version. New York, 1848.

Amb.—Ambrosii Opera. Paris, 1686. Cited, generally, from

Made from the Sep-
Cited from Mill,

Aret.—Aretus. Cited from Meyer.

Aug.—Augustini Opera. Paris, 1685,

Baur. Cited from Meyer and Olshausen.

Beng.—Bengel’s Gnomon. Tubinga and London, 1850.
Bent.—Bentley. Cited from Penn.

Beza’s Latin Version. Junius’ Edition, St. Gervasius, 1607.
B. Crus.—B. Crusius.

Meyer.

Apoll.—Apollonius. Cited from Mever.

Arab.—Arabic Version. Cited from Mill, Walton, Meyer, and
others.

Cited from Meyer, and others.
Berl. B‘b.—Berlenburger Bibel. Cited from the Polyglotten-
Bibel.

Birch’s Four Gospels. Haynia, 1788.

LIST OF ABBREVIATIONS.

Bleek. Cited from Meyer.

Blo.—Bloomfield’s Critical Digest. London, 1826.

& Greek Testament. Boston, 1837.

Booth’s Peedobaptism Examined. London, 1829.

Buttm.—Buttmann’s Greek Grammar. Robinson’s Transla-
tion, Andoyer, 1833, and New York, 1851.

Bos’ Greek Ellipses. Glasgow, 1813.

Byneus. Cited from Bloomfield.

Calmet’s Dictionary, and Fragments. London, 1830.

Caly.—Calyin’s Commentary on John. ‘Tholuck’s Edition.
Berlin.

Camp.—George Campbell’s Four Gospels. Andover, 1837.

Casaub.—Casaubon. Cited from Meyer, and others.

Cassiod.—Cassiodorus. Cited from Meyer.

Cast.—Castalio’s Latin Version. Leipsic, 1750.

Catenze Ed.—Editions of the Catena, Cited from Bloomfield,
and others.

Chrys.—Chrysostom’s Works. Paris, 1718.

Clemens. Cited from Middleton.

Const. Apost.—Constitutiones Apostolice. Cited from Bloom-
field, Meyer, and others.

Copt.—Coptie Version. Cited from Mill, Meyer, and others.

Corn. a Lap.—Cornelius a Lapide’s Commentary on the Four
Gospels. Antwerp, 1660.

Cosmas. Cited from Meyer.

C.—Cranmer’s English Version.
Hexapla.

Credn.—Credner. Cited from Meyer.

Cypr.—Cyprian’s Works. Cited from Meyer.

Cyr.—Cyril. Cited from Meyer, and others.

De W.—De Wette’s German Version. Heidelberg, 1839.

τ Commentary on John. Leipsic, 1846.
Dodd.—Doddridge’s Family Expositor. Amherst, 1833.
Drusius. From Critici Sacri. London, 1660.

Dubois’ (Bishop) Revised Edition of the Rhemish Testament.
Utica, 1831.

Dt.—Dutch Version. New York, 1850. Some of the cita-
tions are made from an old Amsterdam Edition, without
date.

E. V—Common English, or King James’ Version. American
Bible Society’s Edition, 1851. Sometimes quoted from
Bagsters’ Hexapla, from which the marginal readings are
all taken.

Erasm.—Erasmus’ Latin Version. Edition of 1516.

μ Commentary on John. Basle, 1519.

Eusebius’ History. Cited from Meyer, and others.

Euth.—Euthymius’ Commentaries. Cited from Bloomfield,
Meyer, and others.

Faxardus, Petrus. Cited from Mill.

Fr. O.—French Version of Ostervald. British and Foreign
Bible Society’s Edition.

Fr. S.—Swiss French Version. Lausanne and Lyons, 1849.

Fr. M.— French Version of Martin. American Bible Society’s
Edition, 1852.

Fr. G.—Geneva French Version.
the A. B. Society, 1826.

From Bagsters’ English

Edition of 1805, revised by

XV

Fr. B. and L.—French Version of Beausobre and Lenfant.
Amsterdam, 1718.

Fr. Verss.—French Versions, including the first four men-
tioned above.

G.—Genevan English Version.
Hexapla.

Germ.—German Version of Luther. New York, 1848. Some
times from the Polyglotten-Bibel.

Glass’ Works. Cited from Bloomfield, and others.

Gills Commentaries. Philadelphia, 1811.

Goth.—Gothic Version. Cited from Mill, and others,

Goss.—Gossner. Cited from the Polyglotten-Bibel.

Green, T.S. Grammar of the N. Τὶ Dialect. London, 1842.

Griesb.—Griesbach’s Greek Testament. Cited from Theile’s
Knapp, Bagsters’ Mill, and the Polyglotten-Bibel.

Grotius’ Annotations on John. Amsterdam, 1641.

Hen.—Henlein’s Introduction to the New Testament.
from Kuineel.

Hahn’s Greek Testament.
glotten-Bibel.

Heinsius. Cited from Middleton.

Hieron.—Hieronymus. Cited from Meyer, and Bloomfield.

Homberg. Cited from Meyer.

Hoogey.—Hoogeveen. Cited from Hermann’s Viger.

It.—Italian Version of Diodati. Bagsters’ Edition.

Jansen. Cited from Meyer.

Jahn’s Biblical Archeology.

Juvencus. Cited from Bloomfield, and others.

Kend.—-Kendrick’s Revision. Philadelphia, 1842.

Kenr.—Kenrick’s (Bishop) Four Gospels. New York, 1849.

Kist—Kistemaker. From the Polyglotten-Bibel.

Klee. Cited from Meyer.

Kling. Cited from Meyer.

Knapp’s Greek Testament. Theile’s Revised Edition. Leipsic,
1852. Cited sometimes from the Polyglotten-Bibel.

Krabbe. Cited from Meyer.

Kihn.—Kiuhner’s Greek Grammar.
Translation. Andover, 1844.

Kuin.—Kuinel’s Commentary on John. London, 1835.

Kyphe. Cited from Parkhurst, and others.

Lach. (Lachm.)—Lachmann’s Greek Testament. Berlin, 1846

Lampe. Cited from Bloomfield, and others.

Lange. Cited from Meyer.

Latin Verss.—Latin Versions, including all those described in

this list.

Cited from Meyer.

Le Clere. Cited from Middleton.

Leunclavius. Cited from Middleton.

Liddell and Scott’s Greek Lexicon. New York, 1846.

Lightfoot’s Horz Hebraice. Cited from Bloomfield.

Licke. Cited from Meyer, Bloomfield, and others.

Lus.—Lusitanian, or Portuguese Version. From Bagsters’
Polyglott. This must not be confounded with the Portu-
guese Version described below. This is a yersion of the
Latin Vulgate ; that is a literal and very faithful transla-
tion from the Hebrew and Greek.

From Bagsters’ English

Cited

Cited, generally, from the Poly-

Edwards and Taylor’s

Leo.

xvi LIST OF

ABBREVIATIONS.

Luther’s Commentaries. Cited from various authors.

Maier. Cited from Meyer.

Marsh (Bishop). Cited from Penn.

Maldonat.—Maldonatus. Cited from Meyer.

Matthaei’s Greek Testament. Riga, 1784.

Meyer’s Greek Testament. Gittingen, 1829.

Commentary on John. Gdéttingen, 1852.

Meursius. Cited from Middleton.

Michaelis. Cited from Bloomfield.

Midd.—Middleton’s Doctrine of the Greek Article.
York, 1813.

Mill’s Greek Testament. Leipsic, 1723.

Morus. Cited from Meyer.

Murd.—Murdoch’s Translation of the Syriac.

1852.

Nary’s Version. Edition of 1718.

Newce.—Newcome’s Version. Dublin, 1796.

Nonnus’ Metrical Version. Cited from various authors.

Origen’s Works. Paris, 1733.

Ols.—Olshausen’s Commentary on the Gospels.
1849.

Papias. Cited from Penn, and others.

Parkh.—Parkhurst’s Greek Lexicon.

Passow’s Greek Lexicon. Leipsic Edition.

Paulus’ Commentaries. Cited from Meyer. Kuincel, and others.

Pearce (Bishop). Cited from Bloomfield, and others.

Penn’s New Coyenant, and Annotations. London, 1837.

Port.—Portuguese Version, by the Bishop of Batavia.

Philo. Cited from Middleton.

R.—Rhemish Version. From Bagsters’ English Hexapla.

Rob.—Robinson’s Greek Lexicon. Boston, 1836, and New
York, 1850.

Rosenm.—Rosenmiiller’s Scholia on the New Testament.
Norimberga, 1827.

Scaliger. Cited from Middleton.

Scheettgen. Cited from Bloomfield, and others.

Scholz? Greek Testament. From Bagsters’ English Hexapla.

Schott’s Latin Version. Leipsic, 1825.

Schweitzer, Cited from Meyer.

Scott’s Commentary. Philadelphia, 1852.

Sedul.—Sedulius. Cited from Meyer, and others.

Semler. Cited from Kuincel.

Sept.—Greek Version of the Seventy.

Seyffarth. Cited from Meyer.

Sharpe’s Version. London, 1844.

Spencer’s New Testament. New York, 1847.

Statidlin. Cited from various authors.

New

New York,

Edinburgh,

| Sturz.

Stier. Cited from Meyer and others.

Stolz? German Version. Hanover, 1804. Cited sometimes
from the Polyglotten-Bibel.

Cited from Middleton.

Swed.—Swedish Version. Brit. and For. Bible Society’s Ed.

Symmachus. Cited from Parkhurst.

Syr.—Syriac Version (Peschito). Bagsters’ Edition.

Syr. Hieros.—Jerusalem Syriac Version. Cited from Birch.

Tatian’s Harmony of the Gospels. Cited from Bloomfield.

Tertull.—Tertullian’s Works. Leipsic, 1853.

Text. Rec.—The Received Greek Text.

Tisch.—Tischendorf’s Greek Testament.
Leipsic, 1850.

Tittm.—Tittmann’s Meletemata Sacra. Cited from Kuineel.

Theile’s Revision of Knapp’s Greek Testament. Fourth Stereo-
type Edition. Leipsic, 1852.

Theodorus Mopsu.w—Theodorus Mopsuestenus.
Bloomfield.

Theodotion. Cited from Parkhurst.

Tholuck. Cited from Meyer, and others.

Trem.—Tremellius’ Latin Version of the Syriac.
Edition. St. Gervasius, 1607.

Trollope’s Analecta Theologica. London, 1842.

Greek Grammar to the New Testament.

Stereotype Edition,

Cited from

Junius’

1842.
T.—Tyndale’s Version. From Bagsters’ English Hexapla.
Van Ess’ German Version. Hildburghausen, Amsterdam, and

Philadelphia, 1845.

Vat. (Vatab.)—Vatablus’ Latin Version. Salamanca, 1584.
Viger, de Idiotismis. Fourth Edition, (Hermann’s,). Leipsic,

1834.

Vulg.—Latin Vulgate.

Bagsters’ Polyglott.
Webster’s Dictionary.
Wakefield’s New Testament, and Notes. Cambridge, 1820.
Wegsch.—Weescheiderus’ Introduction to the Gospel of John.

Cited from Kuincel, and Meyer.

Wells. Cited from Middleton.

Wesl.—Wesley’s Translation and Notes. New York, 1850.
Wets.—Wetstein. Cited from various authors.

W.—Wiclif’s Version. From Bagsters’ English Ilexapla.
Weisse. Cited from Meyer.

Winer’s Grammar of the New Testament Idiom.

1844,

Wolf’s Curz Philologice et Critica. Basle, 1741.
Worcester’s Dictionary. Boston, 1846.
Zigerus. From the Critici Sacri, London, 1660, and Meyer.

London,

From the Polyglotten-Bibel, and

Leipsic,

‘THE HOLY GOSPEL. BY JOHN.

KING JAMES’ VERSION.

CHAP. I.

In tue beginning was the
Word, and the Word was with
God, and the Word was God. uae Gea

nv ο Aoyos.

2 The same was in the begin-
ning with God.

3 All things were made by
him; and without him was not
any thing made that was made.

Θεόν.

ὃ γέγονεν.
4 In him was life; and the
life was the light of men.

5 And the light shineth in
darkness; and the darkness com-
prehended it not.

κατέλαβεν.

GREEK TEXT,
CHAP. I.
"EN ἀρχῇ ἦν ὁ λόγος, καὶ ὁ
λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς

Ὁ 3 > ’ “ Ν Ν
2 οὗτος nv ἐν ἀρχῇ προς τὸν

: ΄ ἐμάς ΄
3 Πάντα δὶ αὐτοῦ ἐγένετο,
>. >3 δ, VA
καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν,

᾽ » ΄“ Ne Φ. αι ἐς Ν
4 ἐν αὐτῷ ζωὴ ἣν, καὶ 1) ζωὴ
> a a ᾽
nv τὸ φῶς τῶν ἀνθρώπων,
\ Ν fol a
5 καὶ τὸ φῶς ἐν TH σκοτίᾳ
, XQ « / 3 ἈΝ ie
φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ

REVISED VERSION,

CHAP. I.

In tHe beginning was the
Word, and the Word was with
God; and the *Word was God.

2 ‘He was in the beginning
with God.

3 All things were made by
him; and without him was not
‘even one thing made that “Πα ἢ
been made.

4 In him was life; and the
Life was the light of men.

5 And the Light shineth in
‘the darkness; and the darkness
comprehended it not.

* The ἅγεον of this Title certainly belongs to Ευαγγελιον,
not to Jwavynv.—As it is universally conceded, that the Titles
of the Books of the N. T. were not given by inspiration, and,
as I consider simplicity, in such matters, the height of orna-
ment, I would prefer that adopted by Scholz, which I would
translate, “The Gospel. By John.”

> Vulg., W., C., R., Cast., Germ., take Θεὸς, in this clause,
as subject, and 6 λογος as predicate. Most interpreters, how-
ever, with the E. V., reverse this order. Tyndale first adopted
this course; but Coverdale, in revising Tyndale, rejected his
correction of this clause. The collocation favors the more
ancient, while the sense seems to favor the more modern, ren-
dering. The whole question turns, I apprehend, upon whether
Θεος is here used as a proper name, or not. If it is a proper
name, the absence of the article does not, (as has been sup-
posed by some,) afford any evidence in fayor of the Common
Version ; for proper names are often, and properly, anarthrous.
See 1 John 2: 22; 4:15; 5: 1,5, where Ζησους, without the
article, is used precisely as Qeos, (if a proper name,) in this
verse. But if Θεος is not a proper name, it must, in this case,
be taken as the predicate, for, though this word is used a few
times indefinitely, as the subject of a proposition, (as in 2 Cor.
5:19. Gal. 2:6; 6:7. 1 Thess. 2:5. {1 Tim, 3: 16],) yet
those sentences are all different in their structure from this.
We can say, for example, “A God is not mocked ;” but we can
not say, “A God was the Word.” Hence, we have only to
determine whether Θεὸς is here to be taken definitely, or inde-
finitely. After a careful and somewhat extended examination,

Tam pretty well convinced that this word, with the article, 7s
always definite, without it, always indefinite. I take the
meaning to be, simply, “the Word was a Divine Being ;” but,
as this is the more obvious meaning of the E. V., “the Word
was God,” I would not at present propose any change. I hope
to give this subject a more thorough investigation at a future
time, and in a connection where the discussion of it more
properly belongs.

¢ The same is, properly, 6 avros. I belieye there is no
passage in the N. T. in which οὗτος may not be translated,
this, this man, or he. Accordingly, I have, in all cases, con-
fined myself within these limits, selecting one or the other
word, according to the connection, or the requirements of
euphony. For the device adopted to indicate different degrees
of emphasis in the pronouns, see Gen. Obs. 3.

4 Ovde is rendered not even, in the Εἰ. V., ch. 21: 25. Matt.
6:29. 1 Cor. 11: 14.—There are several other passages in
which I would so render it.—Ey is rendered one thing, in
ch. 9: 25, Luke 18: 22. Phil. 3: 14. 2 Pet. 3: 8.—Wesl.
(not one single thing); Dodd. (not so much as one single
being); (Camp. (not a single creature); Trem. (ne una qui-
dem res); Schott (ne ullum quidem). “Οὐδὲ ἕν has an in-
tensive force.” (Blo.)

* See Gen. Obs. 4—Vulg., Calv., Beza, Eras., Trem., Schott,
Beng. (factum est [sit]). “ Praeteritum, yeyover, sonat quiddam
magis absolutum quam Aoristus, ἐγένετο." (Beng.).—It., Fr.
O.,-S.,-M.

2 THE GOSPEL. BY JOHN. CHAP. I.

KING JAMES’ VERSION.

6 There was a man sent from Gus Eyévero

God, whose name was John.

αὐτῷ ᾿]ωάννης.

7 The same came for ἃ witness,

to bear witness of the Light,

that all men through him might | ,,
believe.

GREEK TEXT.

/ Ν a »
oTaApevos παρὰ Θεοῦ, ovopa

ἐν δ᾽ » ,
οὗτος ἦλθεν εἰς μαρτυρίαν,
ἵνα μαρτυρήσῃ περὶ τοῦ φωτὸς,
ἵνα πάντες πιστεύσωσι δὲ αὐτοῦ.

REVISED VERSION.

6 There was a man,® sent from

yy
ἄνθρωπος ἀπε-
God, “his name was John.

7 ‘He came for ‘Jtestimony,
*that he might ‘testify of the
Light, so that all! might believe
»through him.

8 He was not that Light, but
was sent to bear witness of that
Light.

9 That was the true Light,

8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ᾽
Uh rt
iva μαρτυρήσῃ περὶ τοῦ φωτός.

x \ fol ἊΝ
9 ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ

8 "He was not °the Light;
but was sent *that he might 'tes-
tify of ethe Light.

9 The true Light, which ren-

which lighteth every man that
cometh into the world.

10 He was in the world, and
the world was made by him, and
the world knew him not.

11 He came unto his own, and
his own received him not.

, ΄ὔ y+ ’ /
φωτίζει πάντα ἄνθρωπον, €pxo-
Ν /
μενον εἰς τὸν κόσμον.
fal / 3
10 ἐν τῷ κόσμῳ. ἦν, καὶ
κόσμος δι αὐτοῦ ἐγένετο, καὶ
κόσμος αὐτὸν οὐκ ἔγνω.
11 εἰς τὰ ἴδια ἦλθε, καὶ οἱ
35, > Ν > ,
ἴδιοι αὐτὸν ov παρέλαβον.

lighteneth every man, “ΘΔ Π16 into
the world.

δ᾽ 10 He was in the world, and
ὁ | the world was made by him, and
the world knew him not.

11 He came to his own, * and

his own received him not.

δ See Gen. Obs. 4.—The E. V., Camp., Dodd., Sharpe, and
many others, seem to have regarded eyeveto .. . ἀπεσταλμενος
=v... ἀπεστ., was sent. This is probably wrong, as we
know of no authority for such a use of ywouwa. I am satis-
fied that syevero here means, properly, there arose, came, or
appeared ; but as the idea is sufficiently clear from the con-
text, I prefer to retain the common rendering, there was,

h A. B. U. Revis. of Rev., ch. 6: 8.—De W. (sein Name Jo-
hannes); Van Ess (Namens Johannes).—Though this idiom
may sound strangely at first, yet it is hoped that its great sim-
plicity, and literal conformity to the Orig. Text, will recommend
it to the “sober second thought” of the reader.

i E. V., Camp., Sharpe, Nary, Penn, and others, seem to
take μαρτυρία in the sense of «agrvg. This taking one word
for another, when the sacred writer could have used the latter
just as easily as the former, I consider as, at best, of doubtful
propriety. As the sense does not require it, I can see no ne-
cessity for so doing in the present case. With Erasm., I take
ad testificandum, i.e. for the purpose
of testifying ; while what follows is designed to enforce, in
more definite terms, the idea already conveyed (Blo.). I omit
the indef. art. a, because for a testimony (Newc., Wesl.), may
be understood to be = as a witness, while the Orig. expresses,
not the character in which, but the purpose for which, he
came.—Vulg., Trem., (in testimonium); Beza (ad dandum
testimonium) ; Schott (¢estimoniwm daturus) ; Germ., De W.
(zum Zeugniss).

} R., It., Port., Germ., Van Ess, De W., Beza, Trem., Erasm.,
Vulg., Cast., Dt., Beng., Fr. §.—The word witness is used in-
discriminately in the E. V. for uagtve, μαρτυρία, and μαρτυ-
ecw. In order to remove all ambiguity, I would render the

εἰς μαρτυρίαν to be =

first, witness, the second, testimony, and the last, testify, in
all cases.

k W., Port., Dt., Swed., Vulg., Cast., Erasm., Beza, Trem.,
Schott, Germ., De W.—For the sake of uniformity, I would
render iva, that, or so that, in almost all cases, as, indeed, it is
usually rendered in the Τῇ. V.

m See Gen. Obs. 5.
» See Gen, Obs. ὃ.

° Dt., Fr. O.-S.—M., It., Swed., Port., Germ., Van Ess, De
W., Penn, Kenr., Camp., Wesl.—I have also put the for that
in y. 25, below. I think I would never translate the art. by
the demonstr. pronoun.

PE. V., Eph. 1: 18. Hebr. 6: 4—Germ. (erleuchtet); Dt.
(verlicht) ; Fr. O.-S.—M., (claire) ;-Camp., Kenr.

9 The B. V. of ἐρχόμενον is pretty generally condemned by
the best critics, who refer this word, not to ανϑρωπον, but to
φως; while the Vulg. and many of the ancient fathers, refer it
to ανϑρωπον. Camp. considers the Orig. ambiguous. Upon
the whole, I prefer the view of Beng. that 7... ἐρχόμενον
is, or has the force of an imperfect. This form of the imperfect
is by no means uncommon in John. See v. 28, below, ch. 3 : 23,
ete.

τ The phrase, εἰς ta «dca, is variously interpreted. Camp.
renders it to his own home, agreeing substantially with Grot.,
Kuin., Schott, and many others. Parkh. supplies ovmnuara,
others δωματα. Dodd. translates, into his own [territories].
Alf. says that it means, “to his own inheritance, or possession,
i.e. Judea; and of cdcoz, the Jews;” and to this, perhaps, the
majority of interpreters agree. There are, however, those who
understand τὰ cdcea to be = the κοσμος of the preceding verse.

THE GOSPEL. BY JOHN. ΟΗΑΡ, 1. 3

KING JAMES’ VERSION.

12 But as many as received
him, to them gave he power to
become the sons of God, even to
them that believe on his name: | / og

ὄνομα αὑυτοῦ"

13 Which were born, not of
blood, nor of the will of the flesh,
nor of the will of man, but of
God. :

νήηθησαν.

14 And the Word was made
flesh, and dwelt among us, (and
we beheld his glory, the glory

5. While there are passages in which εξουσεα undoubtedly
means right, or privilege, yet Alf. well observes, that it here
implies more than this, and is properly expressed by power
(De W.), “including all the actions and states needful to their
so becoming.” It is needless to add, that power is here used
in an extended sense, as is abundantly evident from the con-
text.

t Germ., Dt., Swed., Fr. O.,-S.—M., Camp., Kenr., Van Ess,
De W., Schott.—For the omission of the art. see Gen. Obs, 1.

υ See Gen. Obs. 6.
v See Gen. Obs. 4.

w Cast., Beza, Trem., Beng., Stolz, Swed., Fr. S.—I would
venture to suggest the following rules for the translation of
yevvaew.—|. When spoken of natural and ordinary generation,
as in Matt. 1: 2-16. Luke 1: 13, 57, &c., as a matter of course,
the father begets, while the mother bears, or brings forth. So
also, when spoken metaphorically of a man, as in 1 Cor, 4: 15.
Philemon 10.—2. When spoken of God, as the sole efficient
canse of either natural and physical, or spiritual and super-
natural existence, as in Matt. 1: 20. Luke 1: 35, and in 1 John
throughout, as also when spoken of the divine generation of
the Son, Acts 13: 33. Heb. 1:5; 5:5, let it be rendered, to
beget.—3. When spoken of the instrumental causes, or agen-

GREEK TEXT.
A. of » Ν yi

12 ὅσοι δὲ ἔλαβον αὐτὸν, ἔδω-

΄ Ve 7 ΄

κεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ

a , > x

γενέσθαι, τοῖς πιστεύουσιν εἰς TO

4

> ε ΄ »ῸᾺΝ
18 οἱ οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ
Ν IQ 9 /
θελήματος σαρκὸς, οὐδὲ ἐκ θελή-
> \ > > > cal >
ματος ἀνδρὸς, ἀλλ᾽ ἐκ Θεοῦ ἐγεν-

΄-- tf
14 Kai ὁ λόγος σὰρξ ἐγένετο,
καὶ ἐσκήνωσεν ἐν ἡμῖν, (καὶ ἐθεα-
/ a.
σάμεθα τὴν δόξαν αὐτοῦ, δόξαν

REVISED VERSION.

12 But as many as received
him, to them gave he spower to
become ‘children of God, even
to “those vbelieving on his name:

13 Who wwere begotten, not
of *blood, nor of Ya will of ! flesh,
nor of ya will of man, but of God.

14 And the Word became
flesh, and dwelt among us, (and
we «saw his glory, *a glory as

cies, whether created or uncreated, employed by the Father in
regeneration, as in ch. 3: 3, 5, 6, 8, let it be rendered, to
bear, or bring forth (passive, to be born). So also, when
simply spoken of birth, whether natural or supernatural, with-
out any particular reference to the causes, or agencies employed
in producing it, as in Matt. 2: 1,4; 26: 24, and a multitude
of other cases. Gal, 4: 24, and 2 Tim. 2: 23, will bear either
rendering, perhaps equally well.

x The Orig. is in the plural form, bloods. Penn so translates
it; but this can hardly be called good English. While, then,
I would recommend no change, I suggest that the following
note be appended to the Revision: Greek, bloods.

y A will of flesh =a carnal will: a will of man = a
human will. So De W. (aus Fleischeslust ...aus Mannes-
Lust). The absence of the art., I think, justifies this mode of
translation.

* E. V. often.—Became, in this connection, sounds less
harshly than was made, and is more in harmony with the fact
that the Savior voluntarily assumed humanity.

a W., T., G., R., Germ., Swed., Port., Vulg., Alf, Kenr.—I
would translate PeaeoIae uniformly, to see.

> R., Germ., It., Fr. O.,-S., Van Ess, De W., Dt.—See Gen.
Obs. 1.

After a careful examination of various authorities, I have been
led to the following conclusions: 1. That there is here no par-
ticularreference to the Messiah’s coming to the Jews, as his
peculiar people, or to Judea, as his peculiax inheritance ; but
that both, τὰ ἐδέα and οἱ ἐδὲοι, refer to the κοσμος of the pre-
ceding verse. This interpretation is, I think, more in harmony
with the context than one more restricted.—2. That, as this
xoouos is, in the first clause of y. 10, evidently put for the
material world, and its inhabitants, while, in the latter clause,
its meaning is as evidently restricted to the rational inhabitants
of the world ;—so, in this verse, ta «dea means, all that is
peculiarly his own, namely, the material world, with all the
objects it contains, animate and inanimate, including its rational
inhabitants, to whom he was especially sent with the Gospel
of salvation, and who are the οἱ ἐδὲοε of the latter clause. Ta

cdca is neuter, not because it refers only to things without life,
but because it comprehends all the Messiah’s own, including in-
animate and irrational objects, the whole being viewed as one
mass, or single object of thought, without regard to the ra-
tionality or accountability of any portion of it. The word
representing such a collection of objects, is properly put in the
neuter. See ch. 17: 10, where the neuters, τὰ ewa, and ra oa,
are used in precisely the same manner. TI cannot but consider
this view more philosophical than that of Rob. and others, who
arrive at almost the same conclusion by supposing that the
neuter is here put for the masculine. While, therefore, the E.
γ΄ does not absolutely express all the meaning of the Original,
for want of the means of distinguishing the gender of the pro-
nouns, yet it is, perhaps, the best translation of ta ἐδέα that
the cireumstances admit of.

4 THE GOSPEL. BY JOHN. CHAP. I.

KING JAMES’ VERSION.

as of the only begotten of the|as μονογενοῦς
Father,) full of grace and truth.

15 John bare witness of him,
and cried, saying, This was he of
whom I spake, He that cometh
after me, is preferred before me ;
for he was before me.

GREEK TEXT.

πλήρης χάριτος Kal ἀληθείας.

15 ᾿Τωάννης μαρτυρεῖ περὶ av-
τοῦ, καὶ κέκραγε λέγων, Οὗτος
ἦν ὃν εἶπον, O ὀπίσω μου ἐρχό-
μενος, ἔμπροσθέν μου γέγονεν"
ὅτι πρῶτός μου ἦν.

REVISED VERSION.

of «the only begotten “οἵ «the
Father,) full of grace and ‘of
truth.

15 John ‘testifieth of him, and
fhath cried, saying, ‘He it was
of whom I £said, He that cometh
after me 515 become before me;
‘because he was before me.

\ Ν
παρὰ πατρὸς.)

© T have inserted the art. both before wovoyevovs and πατρος,
simply because I can find no authority for omitting it, among
all the translators and commentators to whose works I have
access. Had I not dreaded the charge of presumption, I
should have omitted it in both cases, and rendered the clause
thus: ὦ glory as of one only begotten of a father. I am well
aware that words, used indefinitely in Greek, are sometimes
necessarily accompanied by the def. art. in English: but I can
see no such necessity in the present instance. No scholar will
deny, that the indefinite rendering above given, makes quite
as good English as the other. It is also unquestionably the
more literal of the two. The only question, then, that de-
serves examination is this: Which of the two renderings ex-
presses the more clearly the meaning of the Spirit? In regard
to the meaning of ὡς, I believe it is commonly used, in such
a connection as this, to compare, not to declare, and nothing
but the clear indications of the context should lead us to ex-
plain it in this latter sense. I understand the idea of the
Orig. to be this: That the glory of the Word, as seen by John
and others, (perhaps on the mount of transfiguration) was a
glory in perfect harmony with the relations subsisting between
a father and an only son; i.e. that, as an only son possesses
by inheritance, entire and undivided, all the rights, titles, and
prerogatives of his father, so this Divine Word eyidently pos-
sessed ‘“‘all the fulness of the Godhead,” and was, indeed, the
very “brightness of the Father’s glory, the express image of
his person.” J freely admit that both translations convey sub-
stantially the same idea, but I am convinced that the entire
omission of the art. would render the clause more consistent
and perspicuous.—But there are grammatical objections to the
common rendering: 1. In every case in which μονογενὴς is un-
doubtedly spoken of the Son of God, it is accompanied by the
art. See y. 18, below, ch. 3: 16,18. 1 John 4: 9. This is per-
fectly in accordance with the philosophy of language, as could
easily be shown.—2. The noun, πατὴρ, spoken of God, is very
seldom without the art. There is not an instance of such use
in this Gospel, if we except the one under consideration. There
are not more, perhaps, than three or four such instances in the
other three Gospels.

4 Should παρα be understood in its almost universal sense
of from, or in the rare sense of by, denoting the agent? A
few of the best commentators, both ancient and modern, take
the former view, and refer zaga πατρὸς to doar. The com-
mon usage of this preposition is in favor of this interpretation.

There is not, perhaps, more than one single passage besides
this in the N. T. (Acts 22: 30, where, indeed, some copies read
ὑπο), in which παρα introduces the agent. On the other
hand, the large majority of commentators adopt the latter view,
which, as it yields a sense much more consistent with the
context, should, I think, be adopted, especially since this usage
of the preposition is frequent in the Attic writers.

ε The repetition of the preposition here is a mere matter of
taste. I think it makes the expression a little stronger, and
it can certainly do no injury.

τ Vulg., W., C., R., Erasm., Lus., Schott, Van Ess, De W.,
all translate wagrveee by the pres. Many translate xexoaye by
the pres. ; others by the imperf. The latter appears to me un-
faithful to the Orig. The Evang. is not speaking of a specific
testimony, delivered at some past time, but of the daily minis-
trations of John, the burden of which was, to prepare the way
for the coming of one greater than himself. Therefore, he
says. “John testifieth (Hist. Pres. habitually), and hath eried
(Perf. continually), saying, &e.” All this is, I think, included
in the Orig., and should, if practicable, be exhibited in the
translation.—See Gen. Obs. 4.

ff See N. pp, v. 30, below.

δ Vulg., Germ., Fr. 0.-S., It., Dt., Camp., Kenr., Penn,
Beza, Trem., Van Ess, Lus., Wesl., Dodd., and others.—The
verb etm, when followed by the thing said, in the form of a
quotation, is usually rendered, say, in the E. V. This is, at
least, more in accordance with the usages of our language at
the present day than speak. Very generally, indeed, I would
translate this word, to say.

b E. V., Acts 7: 40. 1 Cor. 13: 1. 2 Cor. 5: 17; 12: 11.
Gal. 4: 16. Heb.5: 12. James 2: 11. Vulg., W., R., Dt.,
Germ.—Interpreters are not agreed, as to whether the idea of
preference, which is prominent in the E. Y., is m this verse at
all. While I admit that it is there, 1 do not admit that it is
expressed verbally, but only by implication. Surely, eumeo-
σϑὲν does not necessarily convey the idea of superiority; for
John actually says (ch. 3: 28), “1 have been sent (ez. exec-
vov) before him (Christ).” I understand the idea to be, ‘‘ He
that cometh after me, in the order of time, in commencing his
public ministry, is now become before me, or superior to me in
wisdom and reputation, and in the evident importance of his
mission: and no wonder, because he was before me, that is, he
existed before I was born.” ‘Two points I would insist upon:

THE GOSPEL. BY JOHN.

CHAP. I.

KING JAMES’ VERSION.

16 And of his fullness have all
we received, and grace for grace.

17 For the law was given by
Moses, but grace and truth came
by Jesus Christ.

18 No man hath seen God at
any time; the only begotten Son,
which is in the bosom of the
Father, he hath declared him.

ἐξηγήσατο.

GREEK TEXT.

16 Kai ἐκ rod πληρώματος
αὐτοῦ ἡμεῖς πάντες ἐλάβομεν καὶ
χάριν ἀντὶ χάριτος.

17 ὅτι ὁ νόμος διὰ Μωσέως
ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ
᾿]ησοῦ Χριστοῦ ἐγένετο.

18 Θεὸν οὐδεὶς ἑώρακε πώ-
ποτε: ὁ μονογενὴς υἱὸς, ὁ ὧν εἰς
τὸν κόλπον τοῦ πατρὸς, ἐκεῖνος

REVISED VERSION.

16 jAnd out of his fullness
we all ‘received, and grace 'above
grace.

17 ‘Because the law was given
=through Moses: *the grace, and
the truth, came through Jesus
Christ.

18 No vone hath rever seen
God: the only begotten Son,
who awas in the bosom of the
Father, he «made him known.

) Griesb., Lachm., Tisch., Penn, De W., Kuin., and many
others, prefer to zae the more ancient reading, ὅτε. I would
recommend that this reading be adopted, and that the verse
read, “ Because, of his fullness, &e.;” and that this note be
appended to the revised Version.—Some copies read, And of
his fullness, &e.

k See Gen. Obs. 4.—The change of tense requires a change
of the order of the words, all and we.

1 Van Ess, All., Goss., (Gnade tiber Gnade); Fr. 0.,-G..
(grace sur grace) ;-Penn. Viger, N. 50. Hoogev., p. 517, as
quoted, with approbation, by Penn, iz loco.—Gill, Scott.—The
best commentators are agreed that this expression signifies
properly the same as the corresponding Hebrew, 7pm >2 ΠΌΤ,
I prefer this rendering, not only because it is sustained by
good authorities, but because it yields an apposite sense, which
can hardly be said of the expression, grace for grace.

™ Moses and Christ are viewed, in this passage, not as the
authors of their respective dispensations, but as the media
through whom they were published to the world. For this rea-
son, I prefer here to render dea, through, which marks the in-
strumental, while by indicates more properly the efficient cause.
—Latin Verss. (per); Germ., De W., Van Ess, (durch) ;-Penn.

» There certainly is an intimate connection between this
verse and the 14th. Between this and the preceding verse,
there is a still closer connection. Therefore, the grace and
the truth, here spoken of, are the same that had been
brought to view before. Hence the art. is properly translated.
It is not grace and truth, in the abstract, but the grace and
the truth, before spoken of, that came through Jesus Christ.—
T separate the words, and the truth, from the rest of the sen-
tence, by commas, not because this makes any material change
in the sense, but because these words were, I apprehend, par-
enthetical, or, at least, subordinate, in the mind of the Evang.
at the time of writing. The verb, ἐγένετο, is in the singular,
and cannot, as the sentence is collocated, have two subjects
of the feminine gender, unless we suppose a needless violation

1. That yeyovey is to be taken in the sense of become, and
rendered literally by the perf. 2. That all ideas of order,
time, and preference are to be sought, not in the words of the
passage, considered by themselves, but in the connection.

of the rules of grammar, which ought not to be admitted,
while the sentence is susceptible of any other reasonable ex-
planation. Two nominatives may be followed by a verb in the
singular, when the latter of them is viewed as subordinate to
the other, or is introduced by way of parenthesis. See Kiihn.
§ 242. Rem. 2. In this case I would explain the apparent dif-
ficulty thus: The Evang., having written ἡ yages, was suddenly
reminded of the αληϑεία which he had mentioned in connec-
tion with yagzs, in v. 14, and of the propriety of here stating
the source whence it also emanated: since, therefore, both have
the same source, he adds zae ἡ αληϑεία, but not till after the
sentence had assumed, in his mind, the outlines of its grammat-
ical form, so that when he came to the verb, the principal word
in the sentence, falling back upon his original design, which
was, to account for the χαρὲς avte yageros of the preceding
verse, he used the singular form, as though χαρὲς had been the
only subject named. In other words, this phrase, καὶ ἡ adj deca,
was an after-thought, uttered in the proper place, as suggested
to the mind of the Eyang., and then dropped, the rest of the
sentence retaining its originally intended shape.

° See Gen. Obs. 6.

p K. V. generally. I would always, when practicable, so
render πώποτε.

4 For the change of which is to who was, in this clause, see
Gen. Obs. 6, and ch. 3 : 13, N. a.

aa “made him known;” ἐξηγήσατο. (Dep. mid.). Scarlett,
Thomson (N. Test.), Norton, Campbell. De Wette, “hat es
verkiindiget” (es, neut. τ). Iberian, “él [mismo lo] ha dado 4
conocer.” Heb. N. Test. sspsqin. Kuineel: “Is solus nobis
patefecit, nempe τὰ τοῦ Θεοῦ, Deum, ejus consilia voluntatem.”
Rob. (Lex., in verbo): “ Specially of a teacher, to declare, to
make known; cum accus. τὸν Θεόν, Jno. 1:18. Comp. Matt.
11:27.” Alford: “The object to be supplied after the verb
is most likely αὐτόν, i. 6., τὸν Θεὸν. De Wette thinks this
too definite, and supplies ‘that which he has seen,’ as in chap.
3 : 11."—(Second Reviser.)

‘1. G., R., Penn, Kenr.—Whenever ὅτε is = because, I
prefer so to render it, in order to distinguish in the translation
between this word and yag, which is generally rendered for
and which, for a similar reason, I would neyer render because.

6 THE GOSPEL. BY JOHN. CHAP. I.

KING JAMES’ VERSION.

19 And this is the record of
John, when the Jews sent priests
and Levites from Jerusalem, to|>
ask him, Who art thou?

20 And he confessed, and de-
nied not; but confessed, I am
not the Christ.

21 And they asked him, What
then? Art thou Elias? And he
saith, Iam not. Art thou that
prophet? And he answered, No.

22 Then said they unto him,
Who art thou? that we may give
an answer to them that sent us.
What sayest thou of thyself?

23 He said, I am the voice of
one crying in the wilderness,
Make straight the way of the
Lord, as said the prophet Esaias.

24 And they which were sent
were of the Pharisees.

25 And they asked him, and
said unto him, Why baptizest
thou then, if thou be not that

* See N. j, v. 7, above.
* See Gen. Obs. 5.

GREEK TEXT.
o ε
19 Kai αὕτη ἐστὶν ἡ μαρτυρία
n> a /
τοῦ Iwavvov, ὅτε ἀπέστειλαν οἱ
᾿]ουδαῖοι ἐξ ἡ ]εροσολύμων i ἱερεῖς
καὶ Aeviras, i ἵνα ἐρωτήσωσιν αὐ-
τὸν, Σὺ τίς εἶ;
/
20 Καὶ ὡμολόγησε, καὶ οὐκ
5 ΄ἷ Aine. / “
ἠρνήσατο: καὶ ὡμολόγησεν, Ort
» Seip AEN ε 7
οὐκ εἰμὶ ἐγὼ ὁ Χριστος.

21 Καὶ ἠρώτησαν αὐτὸν, Ti

οὖν; ᾿Πλίας εἶ σύ; Καὶ λέγει,
Οὐκ εἰμί. “O προφήτης εἶ σύ;
Kai ἀπεκρίθη, Ov.

22. Kirov οὖν αὐτῷ, Tis εἶ;
ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψα-
σιν ἡμᾶς" τί λέγεις περὶ σεαυτοῦ;

Yj \ Ν a
3° Edn, Εγὼ φωνὴ βοῶντος
3 Ug tated / > / Ν « ἊΝ
ἐν τῇ ἐρήμῳ, Hvdvvare τὴν ὁδὸν
\ 3 ε ᾿
Κυρίου: καθὼς εἶπεν ᾿Ησαΐας ὁ
προφητης.
ante Misses
24 Kai οἱ ἀπεσταλμένοι ἦσαν
ἐκ τῶν Φαρισαίων"
95 Ν » ΄ 3 ΕΝ, \
25 Kal ἠρώτησαν αὐτὸν, καὶ
5 > lal Tai 3 B Ce >
εἶπον αὐτῷ, Ti οὖν βαπτίζεις, εἰ

the adyerb, then (rote), = at that time.

REVISED VERSION.

19 And this is the ‘testimony
of John, when the Jews sent
sfrom Jerusalem Priests and Le-
vites, ‘that they might ask him,
Who art rHou?

20 And he confessed and de-
nied not; “yea, he confessed, I
am not the Christ.

21 And they asked him, What
then? Art tHov ‘Elijah? And
he saith, I am not. Art rHou
“the Prophet? And he answer-
ed, No.

2 They said to him, =there-
fore, Who art thou? that we
may give an answer to »*those
who sent us. What sayest thou
of thyself?

23 He said, I [am] a voice
of one crying in the wilderness,
Make straight the way of the
Lord, as said ‘Isaiah the prophet.

24 And sthose who zhad been
sent were of the Pharisees.

25 And they asked him, and
said to him, Why, then, dost
thou ‘immerse, if rHou art not

For this reason, I

t See N. k, v. 7, above.

mW. Ὁ» Ὁ Ri ὙΠῸ, Hrasm., Trem, Germ., ‘De W-,
Lus., all have and, instead of but. Certainly, it is compara-
tively seldom that xae has a disjunctive sense; and I see no
real necessity for 50 understanding it here. I prefer yea to
and, because it makes a better sentence, while it means about
the same thing. I would render καὶ, yea, at any time when
the sense will allow it, and ewphony may require it.

y I haye adopted, in the main, the rules obseryed by the
Amer. Bible Soc. in their Revision of the E. V., in regard to
the spelling of those proper names that occur in both the Old
Test. and the New.

vw Fr, 0.,-S., Dt., It., R., Kenr., Penn, Van Ess, De W.,
Wesl.—They doubtless had their eyes on the Prophet spoken
of by Moses, Deut. 18: 15.—W., T., Germ., Dodd., and others,
vender indefinitely, a prophet ; but this certainly falls far short
of expressing the sense of the Orig.

x Vulg., W., R., It., Dodd., Beza, Erasm., Schott, Kenr.—
It is often difficult, especially in declarative sentences, to dis-
tinguish between the conjunction, chen (ov), = therefore, and

prefer always to render οὐ», therefore, unless when the con-
nection is such as to remoye all ambiguity, as is usually the
case in interrogative and hypothetical clauses.

y See Gen. Obs. 6.

7 See Gen. Obs. 4.—Vulg., Cast., Fr. O.—-S.-M., Erasm.,
Schott, Beza, Trem., Lus.—The Orig. is in the perf. or plup.
form.

Ὁ It is, I believe, very generally admitted by lexicographers,
that ParreSew, as well in classical Greek as in the Septuagint,
up to the days of John the Baptist, always signifies, to dip,
immerse, or plunge, or, at least, that this is its literal mean-
ing. Some, however, (as Rob., Parkh., &e.) contend that in
the N. T. it has sometimes a different meaning. After a care-
ful examination of all the passages in which this word and its
cognates occur, I see no good reason for assigning to it any
new meaning. I have also given some attention to the argu-
ments of the advocates of the contrary opinion ; but I confess
I am unable to feel their force. There are but two of these
arguments that I consider it necessary to notice.—1. This rite,
it is said, was sometimes administered under circumstances
rendering it highly improbable that water could be obtained

THE GOSPEL. BY JOHN. CHAP. I.

KING JAMES’ VERSION.

GREEK TEXT.

REVISED VERSION.

Christ. nor Elias, neither that σὺ οὐκ εἶ ὁ Χριστὸς, ovre‘HXias,|*the Christ, nor «Elijah, ‘nor

prophet ?

ΕΣ « /
οὔτε ὁ προφητης ;

athe Prophet?

© See N. 0, vy. 8, above.
ce See N. vy, ν. 21, above.

a R., Newe., Dodd., Camp., Kenr.—See Gen. Obs. 6.
ddsSee Ν wy; v. 21, above.

in sufficient quantities for immersion. The cases cited are
those of the three thousand converted on the day of Pentecost,
Acts 2: 41, of the Philippian jailer, Acts 16: 33, of Saul of
Tarsus, Acts 9: 18, &e, Now it happens in this case, as fre-
quently in others, that what seems to some minds highly tn-
probable, has to others an appearance of very great probability.
What, I would ask, is more probable, than that, in an age of
luxury and great wealth, in a country visited with abundant
rains, (even in those localities that did not abound in springs
of water,) and in a climate where habitual bathing of the whole
body was regarded by all classes as a necessary means of pre-
serying health, there should be many pools, or reseryoirs of
water—baths, both public and private, where immersion could
be conyeniently performed? To suppose that the believers re-
ferred to could not haye been immersed, would be to suppose
that they could not haye bathed themselves if they wished it,
which supposition is, to my mind, one of the most improbable
of all improbable things. Indeed, in the case of the jailer, we
haye incidental evidence that he had a bath of his own; for
he took Paul and Silas, immediately before his own immersion,
“and bathed (ελουσεν, see Rob. and other lexicographers, who
agree that Aovew is spoken of bathing the whole body) them
from the stripes.” (Acts 16; 33.)—2. It is alleged, that the
phrase, BarriSew ev mvevuate aye, ke. (y. 33, below, Matt.
3:11. Mark 1:8. Luke 3:16. Acts 1:5) indicates something
different from immersion, from which it is argued, that βαπ-
τιζειν ev ddate May mean something different from immersion
in water.—To this I reply: 1) The propriety of inferring the
literal meaning of any word from its metaphorical use, espe-
cially of a word which has been so frequently and uniformly
employed in a literal sense as this, is, 1 apprehend, a new dis-
coyery in the science of lexicography.—2) From what little
we know of the manner of the Spirit’s operations, (even sup-
posing, for the sake of argument, that the Holy Spirit of God
is spoken of in these passages. See, however, N. ἢ, ch. 7: 39.)
it is as natural to suppose that believers are immersed in the
Spirit, as that they are sprinkled, or affused with the Spirit.
This Holy Spirit surrounds, overwhelms, and thoroughly per-
yades the whole believer, which fact agrees, at least, as well to
the idea of immersion as to any other. Nor is it any valid
objection to this, that the Spirit is sometimes said to be shed
Jorth, or poured out upon believers ; for this idea is perfectly
consistent with that of a consequent immersion. Every rite
should be performed in its natural and appropriate manner.
Immersion in the Spirit is naturally and appropriately per-
formed by pouring out that Spirit on the subject, in such
abundance, however, that the subject may be thoroughly over-
whelmed in its influences ; while, on the other hand, immersion
in water is naturally and appropriately performed by dipping

the subject in the water, so as to overwhelm him. The dif-
ference between the two is merely in the mode, or manner,
while immersion is the common result obtained, as is indicated
in the literal import of the yerb employed, in both cases, to
represent the action. In view of the above facts and argu-
ments, I can not hesitate in deciding, that @arrfecy in the N.
T. signifies uniformly, and only, to dip, immerse, or plunge.—
Is, then, baptize a proper English word to translate βαπτεζω 7
We have just seen what is the meaning of the latter. Now
what is the meaning of the former? A comparatively small
number of those speaking the English language say, that
baptize = immerse; another, and larger portion say, that
baptize = sprinkle; another portion say, that baptize =
pour ; while another portion (and these, perhaps, form the
large majority) say, that baptize immerse, sprinkle, or
pour, indifferently. Thus, βαπτεζειν means just to immerse,
and nothing else, while baptize is quite ambiguous, and may
be made to suit the taste, or fancy of any one who prefers to
walk in the light of his own eyes. I entered upon this work
of revision with strong prejudices against the change of the
word baptize, or of any of its derivatives; but, upon more
mature reflection, and after a careful examination of the rule,
which says, that the translation must be made “ with the least
possible obscurity or indefiniteness,” I became conyinced that
some change is imperatively demanded. I have, therefore, uni-
formly rejected baptize and its derivatives, and substituted
immerse, immersion, &e., as the best terms that I can find to
convey the sense of the Orig. I would add, that the above,
though it would seem to fayor the practice of but a small por-
tion of the professed followers of Christ, comparatively, is by
no means a one-sided, or sectarian view of this subject. All
writers, of any note, of all schools, agree that immerse is the
primary meaning of βαπτεζω. A multitude of those whose
practice was opposed to immersion, haye given it as their be-
lief, that immersion was practised by John the Baptist, the
Apostles of Christ, and the primitive Christians. I will simply
give a list of the names of some of those last mentioned, com-
piled from Booth’s “ Pedobaptism Examined,” referring the
reader for particulars, and copious quotations, to that elaborate
work.—Witsius, L’Enfant, Anonymus, Gurtlerus, Bp. Dayen-
ant, Pictetus, Dr. R. Newton, Piscator, Abp. Secker, Mastricht,
Calvin, Spanhemius, Vitringa, Bp. Patrick, Marloratus, Stack-
house, Burkitt, J. Wesley, Conf. of Helvetia, Zanchius, Hoorn-
beekius, Daille, Salmasius, Bower, Poole’s Continuators, Ra-
vanellus, Marckius, Mosheim, Bp. Taylor, Clignetus, Doutrin,
D. Martin, Dr. Priestley, Burmannus, J. Trapp, Grotius, Ca-
stalio and Camerarius, Beza, Bingham, Buddeus, Heidanus,
Twells, Menochius and Estius, Lampe, Limborch, Sir T. Ridley,
J. Claude, H. Altingius, Hospinianus, Curcellzeus, Wolfius, G.

THE GOSPEL. BY JOHN. CHAP. I.

KING JAMES’ VERSION.

26 John answered them, say-
ing, I baptize with water: but
there standeth one among you,
whom ye know not:

27 He it is, who coming after
me, is preferred before me, whose
shoe’s latchet I am not worthy
to unloose.

δήματος.
28 Ταῦτα ἐν

΄, a
VETO πέραν TOU

28 These things were done in
Bethabara beyond Jordan, where
John was baptizing.

* The use of the preposition ev, in connection with Saz-
ate, is, of itself, pretty good evidence that this verb in the
N. T. signifies 10. immerse, as it does in classical Greek: for,
though it may be true that in some rare cases ev introduces
the instrument, or means, and though Luke once (Luke 3: 16)
uses in connection with this yerb the simple dative of the
instrument ὕδατι, (where, however, several MSS., Cant. Vat.
360. Vind. Lamb. 31, according to Mill and Birch, have ev
ὕδατι,) yet the expression, ev τῷ Iogdarn, Matt. 3: 6, can by
no reasonable effort of criticism be made to mean with, or by
means of the Jordan, but must be understood, as it literally
reads, in the Jordan. I suppose, therefore, there is no good
reason for departing from the usual and proper rendering of ev,
either here or elsewhere, when it occurs in connection with
this rite—Vulg., W., R., Camp.

ΓΟ In midst of you is more literal than among you.—Newc.,
(amidst you) ; W. (in the myddel of you) ; R. (in the middes of
you), Vulg., Erasm., (medius ... vestrum), Germ., Van Ess, De
W. (mitten unter euch); Fr. 8. (au milieu de vous).

® Griesb. and Tisch., with some of the most ancient and reli-
able MSS., omit αὐτὸς ἐστιν, (He it is) and ὃς euzgoater μου
γεγονεν, (who is become before me.) Lachm. encloses these
same words in brackets. These omissions are justified by De
W., Meyer, Newe., and Penn,—Internal evidence is, I think,
against the authenticity of αὐτὸς sor. I know of no other
passage in which αὐτὸς is used in the sense of οὗτος. Upon
the whole, I think, it would be well to adopt the reading of the
editors above mentioned, and translate thus: “ He that cometh
after me, of whose.”&e., with this note in the margin: Accord-

GREEK TEXT.

26 ᾿Απεκρίθη αὐτοῖς ὁ ᾿Ϊωάν-
vns λέγων, ᾿Εγὼ βαπτίζω ἐν
ὕδατι" μέσος δὲ ὑμῶν ἕστηκεν,
ὃν ὑμεῖς οὐκ οἴδατε.

27 αὐτός ἐστιν 0 ὀπίσω μου
ἐρχόμενος, ὃς ἔμπροσθέν μου ye
yovev οὗ ἐγὼ οὐκ εἰμὶ ἄξιος ἵνα
λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑπο-

>

]ορδάνου, ὅπου
3 > ΄

ἦν ᾿Ιωάννης βαπτίζων.

—

REVISED VERSION.

_ 26 John answered them, say-
ing, I ‘immerse ‘in water: but
‘in the midst of you standeth one
whom ve know not.

27 ®He it is that "cometh after
me, "who is ‘become before me,
ithe string of whose ‘sandal I
am not worthy 'to loose.

28 These things were done in
"Bethabara beyond ethe Jordan,
where John was "immersing.

“Βηθαβαρᾷ ἐγέ-:

ing to some copies, He it zs that cometh after me, who is become

before me, etc.

h There is evidently a want of literal accuracy in the Τὸ. V.
where ὃς it put out of its proper place in the sentence.

ι See N. h, v. 15, above.

} Latchet is not sufficiently plain and definite.
understood by every one.

String will be

k Newe.—It is well known, that the covering for the foot
worn in ancient times in Palestine, was not properly a shoe, in
the modern sense of the term, but a sandal, bound on to the
sole of the foot by a string, or thong of leather. In regard to
the form of the possessive case, in which I follow Newc., Penn,
and Kenr., I adopt it here, and frequently elsewhere, because I
consider it more elegant than the other.

1 Camp., Penn, Kenr—Unloose is seldom used at the present
day.

= Origen, who seems to haye overlooked the fact that περαν
tov Iogdavov was added, to distinguish this Bethany from the
other, well known, near Jerusalem, was probably the author
of the reading Βηϑαβαρᾳ, which has been adopted into the
Text. Rec., and is found in many modern Verss. Modern editors
almost unanimously reject it, and substitute for it Brydon,
which is found in almost all the best copies. I would adopt
this reading, and translate, in Bethany, and insert the follow-
ing note in the margin: A few copies have Bethabara.

° See Gen. Obs. 1—The Jordan, is strictly in accordance
with the modern usus loquendi.

J. Vossius, Sir P. King, Abp. Tillotson, Frid. Spanhemius, Bp.
Pearce, Abp. Usher, Momma, Theod. Haszeus, Baxter, Bp.
Burnet, Braunius, De Courcy, Weemse, T. Wilson, Assembly
of Divines, J. Mede, Dr. Cave, Dr. Towerson, Bossuet, Chambers,
G. Whitefield, Doddridge, Jurieu, Le Clerc, Venema, Altman-
nus, Magdeb. Centuriators, Dr. Hammond, Chamierus, Bp. Fell,
Dutch Annotators, Bp. Stillingfleet, H. Hulsius, Deylingius,
Heideggerus, Εἰ. Leigh, Hardy, Locke, Wetstenius, Roell, Wal-
ker, Dr. Whitby, Bp. Nicholson, Quenstedius. Dr.Wall.—To this

list I would add the names of George Campbell and Macknight.
__LLet it be borne in mind that none of the authors above quoted
practised immersion.—See also, for a complete discussion of this
subject, Rev. Ὁ. Β. Judd’s “Baptism in Plain English,” “Tracts
for the Times,” pp. 88-161, and “Remains of Willard Judd,”
pp. 230-236.

» W., Penn, Dodd., Wesl.—There is certainly no propriety,
at this late hour, in retaining the subjunctive here-—See Gen.
Obs. 4.

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

29 The next day John seeth
Jesus coming unto him, and saith,
Behold the Lamb of God, which
taketh away the sin of the world!

30 This is he of whom I said,
After me cometh a man which
is preferred before me; for he}
was before me.

31 And I knew him not: but
that he should be made manifest
to Israel, therefore am I come
baptizing with water.

32 And John bare record, say-
ing, I saw the Spirit descending
from heaven like a dove, and it
abode upon him.

33 And I knew him not: but
he that sent me to baptize with
water, the same said unto me,
Upon whom thou shalt see the
Spirit descending and remaining
on him, the same is he which
baptizeth with the Holy Ghost.

GREEK TEXT.

29 Ti ἐπαύριον βλέπει ὁ ᾽Ϊ]ω-
ἄννης τὸν ᾿]ησοῦν ἐρχόμενον πρὸς
αὐτὸν, καὶ λέγει, "Ide ὁ ἀμνὸς
τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν
τοῦ κόσμου.

30 οὗτός ἐστι περὶ οὗ ἐγὼ
εἶπον, ᾿Οπίσω μου ἔρχεται ἀνὴρ,
ὃς ἔμπροσθέν μου γέγονεν, ὅτι
πρῶτός μου ἦν.

31 κἀγὼ οὐκ ἤδειν αὐτόν: GAN
ἵνα φανερωθῇ τῷ ᾿Ισραὴλ, διὰ
τοῦτο ἦλθον ἐγὼ ἐν τῷ ὕδατι
βαπτίζων.

32 Καὶ ἐμαρτύρησεν ᾿Ϊωάννὴς
λέγων, Ὅτι τεθέαμαι τὸ Πνεῦμα
καταβαῖνον ὡσεὶ περιστερὰν ἐξ
οὐρανοῦ, καὶ ἔμεινεν ἐπ᾽ αὐτόν.

88 κἀγὼ οὐκ noe αὐτόν: ἀλλ᾽
ὁ πέμψας με βαπτίζειν ἐ ἐν ὕδατι,
ἐκεῖνός μοι εἶπεν, Lid’ ὃν ἂν ἴδῃς
τὸ Π]νεῦμα καταβαῖνον καὶ μένον

cee! - ἴδ ef > € /
ΕἾ QUTOV, OUTOS ἐστιν ὁ Barri |

Cov ἐν Πνεύματι “Ayia.

REVISED VERSION.

29 The next day »John seeth
Jesus coming to him, and saith,
Behold the Lamb of God, who
taketh away the sin of the world!

30 vrHe it is of whom I said,
After me cometh a man who is
abecome before me; "because he
was before me.

31 And I knew him not: but,
that he might be :manifested to
Israel, because of this I came
“immersing ‘in ‘the water.

32 And John “testified, saying,
I vhave seen the Spirit coming
down from heaven like a dove,
and it abode upon him.

33 And I knew him not: but
he that sent me to ‘immerse ‘in
water, *he said to me, Upon
ywhomsoever thou shalt see the
Spirit »coming down and ‘abid-
ing upon him, *He it is that *im-
merseth ‘in ‘the Holy Spirit.

P Griesb., Scholtz, Lachm., Tisch., and Theile, reject ὃ Jaavyns.
It is, I apprehend, an
I would leave it out, and translate, he seeth
According to some copies,

Knapp and Hahn put it in brackets.
ttalic insertion.
Jesus, &c., and insert in the margin :

~ IT have changed

ἀναβαίνω, in several places.
the former, and go, or come up, for the latter.—1. Because
these are the more usual renderings of these words, in the E.

the translation of καταβαένω, as also of
I prefer go, or come down, for

John sees, ἕο.

pp See N. a, y. 33, below.—By adopting this rendering of
οὗτος I avoid the supply of the personal pronoun, otherwise
necessary.

« See N. ἢ, v. 15, above.

τ See N, i, v. 15, above.

* For the sake of uniformity, I would recommend that ga-
veoosty be rendered, in all cases, to manifest.—E. V., ch. 17: 6.
Mark. 4: 22. Rom. 3: 21. Titus, 1: 3. 1John 1: 2; 3:5, 8;
4: 9.—Wesl.

t Fr. S.—The Orig. has the art. The probability is, that
the Eyang. uses the art. because John accompanied the lan-
guage quoted with some significant sign, calling attention to
the stream, or pool of water in which he had just been immers-
ing the people; q. ἃ. in that water, pointing to it with the
finger, while speaking. At all events, we may be sure that the
art. was used with design, and that the meaning of the passage
is not perfectly presentedif we disregard it in the translation.
—See Gen. Obs. 1.

« See N. j, v. 7, above.

τ See Gen. Obs. 4.

V.—2. Because I regard the Anglo-Saxon and Celtic forms of
expression as, in general, more pure and forcible than the for-
eign importations of a later age.—W., Newc., Kenr.

* R., Dt., Dodd., Wesl., Kenr.—Vulg. (ille) ; Cast. (is).—See
Gen. Obs. 3.

y E.Y., Matth. 26: 48. Camp.—I think it is evident that this
rendering is necessary, in order to preserye the force of the\ay
of the Orig.

* I would translate weve, to abide, in all cases, (as it is in
y. 32, and generally elsewhere, in the E. V.) except in ch. 19: 31.

* This rendering makes good sense, and is perfectly literal.
—See N. ¢, v. 2, above.

> See N. a, vy. 25, above.

¢ See N. e, v. 26, above.

4 See N. ἢ, ch. 7: 39.—I would greatly prefer to render
these words literally, Holy Spirit, without the article. I do
not consider the zvevua ἅγιον here spoken of to be the
personal spirit, contemplated as such, but, simply, divine
essence, abstracted, in the mind of the writer, from all ideas
of personal attributes or relations.

LO

KING JAMES’ VERSION.

34 And I saw and bare record,
that this is the Son of God.

35 Again the next day after,
John stood, and two of his dis-
ciples ;

36 And looking upon Jesus as
he walked, he saith, Behold the
Lamb of God!

37 And the two disciples heard
him speak, and they followed
Jesus.

38 Then Jesus turned, and saw
them following, and saith unto
them, What seek ye? They said
unto him, Rabbi, (which is to
say, being interpreted, Master,)
where dwellest thou?

39 He saith unto them, Come
and see. They came and saw
where he dwelt, and abode with
him that day: for it was about
the tenth hour.

40 One of the two which heard
John speak, and followed him,

GREEK TEXT.

34 κἀγὼ ἑώρακα, καὶ μεμαρ-

τύρηκα ὅτι οὗτος ἐστιν ὁ υἱὸς τοῦ
Θεοῦ. ν

35 TH ἐπαύριον πάλιν εἱστή-
κει ὁ Imavyns, καὶ ἐκ τῶν μαθη-
τῶν αὐτοῦ δύο.

80 καὶ ἐμβλέψας τῷ ᾿]ησοῦ
περιπατοῦντι, λέγει, de ὁ ἀμνὸς
τοῦ Θεοῦ.

37 Kai ἤκουσαν αὐτοῦ οἱ δύο
μαθηταὶ λαλοῦντος, καὶ ἠκολού-
θησαν τῴ ᾿]ησοῦ.

88 στραφεὶς δὲ ὁ ᾿]ησοῦς, καὶ
θεασάμενος αὐτοὺς ἀκολουθοῦν-
τας, λέγει αὐτοῖς,

89 Ti ζητεῖτε; Οἱ δὲ εἶπον
αὐτῷ “Ραββὲ, (ὃ λέγεται ἑρμη-
νευόμενον, Ζιδάσκαλε,) ποῦ μέ-
νεις ;

40 Δέγει αὐτοῖς, "Ερχεσθε
καὶ ἴδετε. Η͂λθον καὶ εἶδον ποῦ
μένει: καὶ Tap αὐτῷ ἔμειναν τὴν
ἡμέραν ἐκείνην: wpa δὲ ἢν ὡς
δεκάτη.

41 Ἦν ᾿Ανδρέας ὁ ἀδελφὸς

Σίμωνος “Πέτρου, εἷς ἐκ τῶν δύο

THE GOSPEL. BY JOHN. CHAP. I.

REVISED VERSION.

34 And 1 ‘have seen and
¢ ‘testified, that this is the Son
of God.

35 The next day “again John
*was standing, and two of his dis-
ciples ;

36 And looking upon Jesus
‘walking, he saith, Behold the
Lamb of Ged!

37 And the two disciples heard
him ‘speaking, and followed
Jesus.

38 JAnd Jesus, ‘turning, and
iseeing them following, saith to
them, What seek ye? /And they
said to him, Rabbi, (which, *in-
terpreted, ‘means, ™Teacher,)
where "abidest thou?

39 He saith to them, Come
and see. They came, and saw -
where he sabode, and abode with
him that day. *Now it was about
the tenth hour.

40 rAndrew, the sbrother of
Simon Peter, was one of the two

© See Gen. Obs. 4.—Alf. (have seen and borne testimony) ;

1 T understand deyw here, and in ch. 20: 16 = mean, or

Blo. (have borne, and do bear witness); Dodd., (have testified) ;
Penn. (have borne testimony).

f See N. j, v. 7, above.

® I leave out after, because it is not necessary, and is want-
ing in the E. V. of y. 29, in precisely the same circumstances.
I change the position of again, according to the Orig.

4 Newe., Wesl., Dodd., Penn.—See Gen. Obs. 4.

* See Gen. Obs. 4.

} I see no good reason why de should, in this place, be trans-
lated then. I prefer the uniform rendering of the more ancient
Verss., W., T., C., G., R.,—as also of Penn., Wesl., Dodd., and
Kenr.—Nor is there any thing to prevent its translation in the
next sentence,

* T leaye out the word being, as an unnecessary supply,
΄

signify. Not only is the passive, λέγεται, so used, but, accord-
ing to Passow, the active is also sometimes so employed.—
Newe., Penn, (signifieth) ; Port. (quer dizer) ; It. (vuol dire).

™ The δεδασκαλος was not necessarily a master, or one em-
ployed in the administration of government, but a teacher, or
instructor.—Newe. Marg.—Van Ess (Lehrer).

» See N. z, v. 33, above.

4 The δὲ of the Text. Rec., rendered for, is of so slight
authority that it is, I believe, now universally rejected.—I
would, therefore, leaye out now.

P Without any injury to the literary character of the trans-
lation, I have given this verse more in accordance with the
Orig. If literal accuracy is of importance, this change is not
altogether in yain.

4 J have changed this phrase, in order to bring out the art.
which is not clearly translated in the E.V. I think it proba-
ble that Andrew was Simon’s only brother.

THE GOSPEL. BY JOHN. CHAP. I.

KING JAMES’ VERSION.

was Andrew, Simon Peter’s

brother.

41 He first findeth his own
brother Simon, and saith unto
him, We have found the Messias ;
which is, being interpreted, the
Christ.

42 And he brought him to
Jesus.

the son of Jona: thou shalt be
called Cephas ; which is, by in-
terpretation, a stone.

43 The day following Jesus

would go forth into Galilee, and|’

findeth Philip, and saith unto
him, Follow me.

44 Now Philip was of Beth-
saida, the city of Andrew and
Peter.

45 Philip findeth Nathanael,
and said unto him, We have
found him of whom Moses in the
law, and the prophets, did write,

* The sense of from, or of, is almost
παρα.

And when Jesus beheld |’
him, he said, Thou art Simon, |>

GREEK TEXT.

“ » ’ὔ δ 4 Δ
τῶν ἀκουσάντων παρὰ Iwavvov,
; Ξ
καὶ ἀκολουθησάντων αὐτῷ.
42 εὑρίσκει οὗτος πρῶτος τὸν
Ν Ν
ἀδελφὸν τὸν ἴδιον Σίμωνα, καὶ
Δ ’ o ce / Ν
λέγει αὐτῷ, Κύρηκαμεν τὸν Meo-
“ /
σίαν, (0 ἐστι μεθερμηνευόμενον,
/
ὁ Χριστός")
.«ν TLS ἈΝ \
48 Kal ἡγαγεν αὐτὸν πρὸς τον
“-“ » / \ » Ay ue
Inoovv. — ἐμβλέψας δὲ αὐτῷ ὁ
a Bis ie
]ησοῦς εἶπε, Xv εἰ Σίμων ὁ υἱὸς
> cal δὰ ΄ “ Aare
Tova: σὺ κληθήσῃ «Κηφᾶς: ὃ ἐρ-
μηνεύεται ]Π]έτρος.
> >? / > / ε
44 Ty ἐπαύριον ἠθέλησεν ὃ
a Las »
]ησοῦς ἐξελθεῖν εἰς τὴν Tad

By rendering literally, from John, I avoid at once the

Aaiay: καὶ εὑρίσκει Φίλιππον, Kai
λέγει αὐτῷ, ᾿Α κολούθει μοι.

45 ἮΝν δὲ ὃ Φίλιππος ἀπὸ
Βηθσαϊδὰ, ἐκ τῆς πόλεως ᾿Αν-
δρέου καὶ Π]έτρου.

40 ὐρίσκει Φίλιππος τὸν
“Ναθαναὴλ, καὶ λέγει, αὐτῷ, “Ov
ἔγραψε Μωσῆς ἐν TO νόμῳ καὶ
οἱ προφῆται, εὑρήκαμεν, ᾿Ϊ]ησοῦν

11

REVISED VERSION.

who heard ‘from John, and fol-
lowed him.

41 He first findeth his own
brother, Simon, and saith to
him, We have found the *Mes-
siah (which is ‘interpreted,
‘The ‘Anointed).

42 And he brought him to Je-
sus. And Jesus, ‘looking upon
him, said, TuHovu art Simon, the

| son of Jonas:rHovu shalt be called

Cephas (which is ‘interpreted,
A Stone).

43 The next day «Jesus ¥wish-
ed to go ‘out into Galilee; and
he findeth Philip, and saith to
him, Follow me.

44 Now Philip was of Beth-
saida, *of the city of Andrew and
Peter.

45 Philip findeth Nathanael,
and saith to him, We have found
him of whom 'wrote Moses, (in
the law,) and the Prophets, Je-

the universal sense of

place it after αὐτῷ.

* Scholtz, Lach., Tisch., Griesb., and Knapp, reject this 6
Inaovs of the Text. Rec.
The others reject it altogether.

The first three mentioned, howeyer,
I would

supply of the E. V., and the ambiguity of W. and R., who
render, of John.—Vulg., Germ., Dt., Port., It., Van Ess, Kenr.
* See N. v, v. 21, above.

t There is certainly as good reason for translating Xgcotos,
in this verse, as there is for translating Zergos, in y. 42, below.
The object of this parenthetical clause is, evidently, to explain
the word ἥεσσιαν, in the vernacular, which certainly is not
accomplished, when a Hebrew word is replaced by a Greek
one.—Germ., De W., (der Gesalbte) ; Van Ess (den Gesalbten).
— I take ἐστε ueteounvevouevoy to be a participial form of
the present, = wetegunveverar.—The ὃ of the Text. Ree. is
wanting in almost all MSS., of any authority, and is rejected by
nearly all recent editors. I would, therefore, recommend that
it be disregarded in the revision, and that The be left out be-
fore Anointed.

« Kenr., Camp.—Newe. (looked on him); Dodd. (looking
stedfastly upon him).—E. V., y. 36, above.

y R., Vulg., Germ., De W., Port.—It is scarcely necessary
to say, that I have translated this verb literally.

w E.V., vv. 29, and 35.—I would so translate τῇ ἐπαύριον,
in all cases.

reject it altogether, and translate, he wished to go out, &e., with
this note in the margin.: According to some copies, Jesus
wished, ke.

y It is often difficult for the English reader to determine
whether will, or would, is the translation of ϑέλω, (εϑελω,) or
whether it is merely a sign of the future tense, or subjunctive
mood. To ayoid this ambiguity, I would always render dela,
(unless, perhaps, in a few cases,) will, or be willing.—Newe.
(purposed) ; Dodd. (determined) ; Wesl. (was minded); Camp.
(resolved) ; Penn. (pleased).—Latin Verss. (volwit).

: To go out, is not so stiff and poetical as to go forth.

* Germ., Dt., DeW., Port., It., Trem.—As there is nothing
to prevent the translation of ex, I prefer not to leaye it un-
translated.

» Newe., Kenr., Penn.—As to the collocation, I have placed
the verb before its subj., because it is so in the Greek, and, being
in the singular, it properly belongs there. This order of words
does no violence to the sense. I use the parenthesis, to prevent
ambiguity.

12

KING JAMES’ VERSION.

Jesus of Nazareth, the son of
Joseph.

46 And Nathanael said unto

him, Can there any good thing’

come out of Nazareth? Philip
saith unto him, Come and see.

47 Jesus saw Nathanael com-
ing to him, and saith of him,
Behold an Israelite indeed, 1
whom is no guile!

48 Nathanael saith unto him,
Whence knowest thou me? Je-
sus answered and said unto him,
Before that Philip called thee,
when thou wast under the fig-
tree, I saw thee.

49 Nathanael answered and
saith unto him, Rabbi, thou art
the Son of God; thou art the
King of Israel.

50 Jesus answered and said
unto him, Because I said unto
thee, I saw thee under the fig-
tree, believest thou? thou shalt
see greater things than these.

51 And he saith unto him,
Verily, verily, I say unto you,
Hereafter ye shall see heaven
open, and the angels of God as-

¢ W., T., C., G., R., Vulg., Germ., Dt., DeW., Van Ess, Kenr.,
all have (Jesus, the son of Joseph, of Nazareth). This, though

THE GOSPEL. BY JOHN. CHAP.

GREEK TEXT.
N \ a \ Ν
τὸν υἱὸν τοῦ ]ωσὴφ τὸν ἀπὸ Na-
Caper.
A ᾿ς \
47 Kai εἶπεν αὐτῷ Ναθαναὴλ,
\ / \
Ex Ναζαρὲτ δύναταί τι ἀγαθὸν
εἰναι; Αέγει αὐτῷ Φίλιππος,
"Epxov καὶ ἴδε.
48 Εἶδεν ὁ ᾿Ιησοῦς τὸν Na-
\ /
θαναὴλ ἐρχόμενον πρὸς αὐτὸν,

Ν / ἂν » no > a
καὶ λέγει περὶ αὐτοῦ, [be ἀληθῶς
᾿Ισραηλίτης, ἐν ᾧ δόλος οὐκ ἔστι.

49 Δέγει αὐτῷ Ναθαναὴλ,
Πόθεν με γινώσκεις ; ᾿Απεκρίθη
«, 9 cad Ni 3 > ΄“ Ν
ὁ ᾿]Πησοῦς καὶ εἶπεν αὐτῷ, Π|ρὸ
τοῦ σε Φίλιππον φωνῆσαι, ὄντα

Ν Ν “ 5.7
ὑπὸ τὴν συκῆν, εἰδὸν σε.

Ν
50 ᾿Απεκρίθη “Ναθαναὴλ καὶ
a \ 53 eX

λέγει αὐτῷ, “PaBBi, σὺ εἶ ὁ υἱὸς

= Ξ Ne ὅς \ =
τοῦ Θεοῦ, σὺ εἰ ὁ βασιλεὺς τοῦ
3 ,
LTopana.

51 ᾿Απεκρίθη _Tnoois καὶ εἰ-
πεν αὐτῷ, “Ὅτι εἶπόν σοι, Εἰδόν
σε ὑποκάτω τῆς συκῆς, πιστεύεις ;
μείζω τούτων ὄψει.

τ a \

52 Kai λέγει. αὐτῷ, ᾿Α μὴν
ἀμὴν λέγω ὑ ὑμῖν, ἀπ᾽ “ἄρτι ὄψεσθε
τὸν οὐρανὸν. ἀνεῳγότα, καὶ τοὺς
ἀγγέλους τοῦ Θεοῦ ἀναβαίνοντας

eel

REVISED VERSION.

sus, the son of Joseph, ‘the one
of Nazareth.

46 And Nathanael said to him,
Can any “thing good ‘be ‘of Na-
zareth ? Philip saith to him,
Come, and see.

47 Jesus saw Nathanael com-
ing to him, and saith of him, Be-
hold an Israelite indeed, in whom
is no guile!

48 Nathanael saith to him,
Whence knowest thou me? Je-
sus answered, and said to him,
Before that Philip called thee,
when thou wast under the fig-
tree, I saw thee.

49 Nathanael answered, and
saith to him, *Rabbi, ruov art
the Son of God; truov art the
King of Israel !

50 Jesus answered, and saith
to him, Because I said to thee,
I saw thee under the fig-tree,
believest thou? Thou shalt see
greater things than these.

51 And he saith to him, Veri-
ly, verily, I say to you, Here-
after ye shall see *the heaven
‘opened, and the angels of God

doubt whether it is ever necessary so to translate it.
eyents, no such necessity exists here.

At all
To: be of Nazareth is

literal, is objectionable. —1. Because it leaves it doubtful,
whether the father or the son is of Nazareth, while no such
doubt rests on the Orig. 2. Because of Nazareth does not
fully convey the sense of the τον of the Orig.—The best version
of this clause that I have seen is that of Beza, (illum ex urbe
Nazaretha) ; It. (che e da Nazaret).—The phrase, tov azo
Ναζξαρετ, would seem to point to Jesus as a personage already
well known to Philip, and, perhaps, to the neighborhood in
general, as that Nazarene, who had begun to make a stir in the
community.—Trem. (qui est Jeschua, filius Jauseph, qui est
ex Natzareth). The foregoing translation would seem to im-
ply that Joseph is “the one of Nazareth,” which is, indeed,
true, and according to the reading (του azo Nag.) τ one of
the Vat. MSS. 354, as quoted by Birch.

4 Any thing good is a more literal rendering of τε αγαϑον
than any good thing.—Penn., R., (any good).

¢ The verb, ewaz, is yery rarely translated to come, and I

not exactly = to come out of Nazareth ; yet the former is un-
doubtedly the exact meaning of the Orig.

f This change of preposition results naturally from the other
change noticed above. See N. e, preceding.

® 1 do not translate Ῥαββε, because it has already been in-
terpreted in y. 38. In this I suppose I follow the example of
the Evang. who uses this instead of the equivalent Greek word,

διδασκαλος. I would, therefore, never translate ‘Page.

4 It is not always practicable to translate the art. before
oveavos, in the singular. Here, however, no injury results
from its translation, and I accordingly translate it, adhering to
my general rule-—See Gen. Obs. 1.

i Newe., Penn, Wesl., Dodd.. Kenr., Berl. Bib., Van Ess
Beng., Kist., and others.—This word is a perf. part., not an
adjective.

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

cending and descending upon the
Son of man.

CHAP. 11.

Awnp the third day there was
a marriage in Cana of Galilee;
and the mother of Jesus was
there.

2 And both Jesus was called,
and his disciples, to the mar-
riage.

3 And when they wanted wine,
the mother of Jesus saith unto
him, They have no wine.

4 Jesus saith unto her, Wo-
man, what have I to do with
thee? mine hour is not yet come.

5 His mother saith unto the
servants, Whatsoever he saith
unto you, do τί.

6 And there were set there six
water-pots of stone, after the

GREEK TEXT.
Ἂς , bine Ν eX
καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν
a ,
Tov ἀνθρώπου.

CHAP. 11.

> ae eta 5 , ΄

KAT τῇ ἡμέρᾳ τῇ τρίτῃ ya-
» / ’ “ lal

μος ἐγένετο ἐν Kava τῆς Lari

Aalas: καὶ ἣν ἡ μήτηρ τοῦ ᾿]ησοῦ

ἐκεῖ.
2 ἐκλήθη δὲ καὶ ὁ ᾿]ησοῦς καὶ

i he ΔΠ]. he a

ξ 4 or

οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον.
pan γάμ

3 καὶ ὑστερήσαντος οἴνου, λέ-
γει ἡ μήτηρ τοῦ ᾿]ησοῦ πρὸς av-
τὸν, Οἶνον οὐκ ἔχουσι.

4 Λέγει αὑτῇ ὁ ᾿]Ιησοῦς, Ti
ἐμοὶ καὶ σοὶ, γύναι;
ὧρα μου.

5 Acye ἡ μήτηρ αὐτοῦ τοῖς
διακόνοις, Ὅ τι ὃν λέγῃ ὑμῖν,
ποιήσατε.

6 °Hoayv δὲ ἐκεῖ ὑδρίαι λίθιναι
ἐξ κείμεναι κατὰ τὸν καθαρισμὸν

A σ
οὕπω Ἥκει ἢ

DUE 13

REVISED VERSION.

jgoing up and Jeoming down
upon the Son of man.

CHAP. 11.

Anp the third day there was
a marriage in Cana of Galilee;
and the mother of Jesus was
there.

2 And both Jesus was called,
and his disciples, to the mar-
riage.

3 And, «the wine failing, the
mother of Jesus saith to him,
They have no wine.

4 Jesus saith to her, Woman,

«| what *hast rou to do with mr?

Mine hour is not yet come.

5 His mother saith to the
servants, ‘Whatever he ‘may
say to you, do.

6 ‘Now there were there six
water-pots of stone, ‘standing

manner of the purifying of the

according to the purifying of the

i See N. w, v. 33, above.

« This form of expression, equivalent to the ablative absolute
in Latin, is always concise, and often peculiarly forcible. W..,
T., C., G., R., Vulg., Cast. (when the wine failed) ; Fr. O.,-S.,
Portug. (faltando o vinho); Italian
(essendo venuto meno i vino).—It would be difficult to find a
more objectionable translation of this phrase than that of the
Ἐν

(le vin ayant manque) ;

> Erasmus translates τὸ ἥμιν καὶ aor; quid {ἰδὲ rei nobis-
cum est? and it has been well remarked by Penn (Note to
Matt. 8 : 29) “that σοι denotes the agent, ju (euor) the
patient, in the supposed action.”—Newe. marg., Doddridge, Ken-

rick.
4 See Gen. Obs. 6.

6 W.—I use the subjunctive, because I consider it more
accurate than the indicative. Rhemish Version, and others,

have shall say, which (being in reality, in this connection, a

weak form of the subjunctive) is preferable to the E. V.—See
Gen. Obs. 4.

τ When the particle δὲ is used to connect two paragraphs the
latter of which introduces new matter, it is often better to
translate it now, than but, or and. Instances of this kind are of
frequent occurrence in the E. V. (ch.1:44; 4:6; 11:1. Matt.
1:18; 11:2. 1 Tim. 4:1, etc). I have ventured to carry
this rule a little farther than King James’ revisers, with, I hope,
some advantage.—See Gen. Obs. 6.

® Kewwevae literally means, dying: but as the idiom of our
language will not admit of this rendering here, standing is
I have changed the
collocation of words, according to the Greek, as xecwevae be-
longs, not to the principal, but to the qualfying clause.—T.,

evidently the nearest approach to it.

[1C. Ge

» T can not agree with Blo., that “xaza here signifies propter,
for the purpose of,’ which he admits to be a rare significa-
tion; nor with Camp., who takes xara in the sense of es, for.
Καϑαριίσμος is undoubtedly here taken in a legal and restricted
sense, = law, or custom of purifying, as is abundantly evident

14

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

Jews, containing two or three
firkins apiece.

7 Jesus saith unto them, Fill
the water-pots with water. And
they filled them up to the brim.

8 And he saith unto them,
Draw out now, and bear unto
the governor of the feast. And
they bare it.

9 When the ruler of the feast
had tasted the water that was
made wine, and knew not whence
it was, (but the servants which

κλίνῳ.

from the connection, and need not be expressed in words. After
the manner is a yery unusual translation of κατα, being found in
the HK. V. in only two passages besides this (1 Cor. 15 : 32. Gal.
3:15), where, perhaps, it is the best rendering that could be
given. Here the sense evidently does not require periphrasis—
W. (after the cleansing); R. (according to the purification) —
Vulg., Dt., Swed., Port., Berl. Bib., Beng., Stoltz, De W.

' Vulg., Erasm., Beza (capientes) ; Fr. O. (tenaient)—Swed.—
See ch. 1 : 33, N. w.

} Were it actually certain that the werenrys was precisely
equivalent to the Hebrew bath, it would, perhaps, be best to
render it by this term, which occurs so frequently in the O. T.
But, as there is some doubt of this, and as there is no measure
in use among us that is exactly equivalent to this, I would
recommend that the word be left untranslated; and though, as
a general rule, I prefer to transfer from the Orig. Greek, yet
in this case, for the sake of euphony, I would adopt the Latin
form, metreta, and form the plural, as in English, by the addition
of an s. As the quantity held by each water-pot is stated
only approximatively, and as this word occurs nowhere else
in the N. T., I would suggest, that, in order to secure the
attention of the reader, the clause be made to read as follows:
“holding two or three metretas [16 to 24 gallons] apiece.”
I would also recommend that the following note appear in the
margin. : The metreta was equal to about ezght gallons—Vulg.,
Erasmus.

k Some interpreters understand ava here to be = circiter,
about, supposing that the six vessels together held about two
or three metretas. I apprehend, however, that the double
approximation, about two or three, is not in very good taste;
and as the words admit quite as well of a different rendering,
which is unobjectionable on the score of literary taste, I think

GREEK TEXT.
Lal δ ὃ ͵7ὔ lal » Ν
τῶν Lovdaiwr, χωροῦσαι ἀνὰ με-
Ν ΄,ὔ ΩΝ cod
τρητὰς δύο ἢ τρεῖς.
΄σ > -
Τ λέγει αὐτοῖς 0 ᾿]ησοῦς., Γε-
Ν ε
μίσατε τὰς ὑδρίας ὕδατος.
Ν
ἐγέμισαν αὐτὰς ἕως ἄνω.
/ rod
8 Kai λέγει αὐτοῖς, ᾿Α ντλή-
a 4 a
care viv, καὶ φέρετε τῷ ἀρχιτρι-
᾿΄
Kai ave year.

9 ὡς δὲ ἐγεύσατο ὃ ἀρχιτρί-
κλινος τὸ ὕδωρ οἶνον γεγενημένον,
καὶ οὐκ ἤδει πόθεν ἐστίν" (οἱ δὲ

/ Uj ε /
διάκονοι ἡδεισαν οἱ ἠντληκότες

REVISED VERSION.

Jews, ‘holding two or three ime-
tretas ‘apiece.

7 Jesus saith to them, Fill
the water-pots with water. And
they filled them up to the brim.

8 And he saith to them, Draw
out now, and bear to the gov-
ernor of the feast. And they
bore zt.

9 'And when the "governor of
ἴω feast tasted the water, that
was made wine, and knew not
whence it was (but the servants,

Kai

this latter rendering ought to be preferred. Besides, the difficul-
ty which this interpretation is designed to obviate, is, perhaps,
imaginary. Some think it incredible that so large a quantity
of liquid as these six vessels must have contained, if each held
16 to 24 gallons, should be turned into wine, for the use of a
nuptial party, especially through the miraculous power of one
who could have had no sympathy with excessive drinking.
Those who feel the weight of this objection would do well
to observe: 1. That the wine made on this occasion was
probably very slightly, if at all, intoxicating. That it was
called good wime does not prove that it was a strong alcoholic
drink, unless it can be shown that the governor of the feast was
a man fond of stimulus, of which there is, I believe, no evi-
dence.—2. That it is nowhere said, directly or indirectly, that
any portion of this liquid was turned into wine, except that
which was drawn out by the ministers, and borne to the governor
of the feast. On the contrary, from v. 9, it is rendered even
more than probable that the change from water to wine took
place during the interval which elapsed from the time of drawing
out to that of tasting.
that what they drew out was water, and that what he tasted was
wine, which had just been made out of water, or rather wine-made
water (De W., “das weingewordene Wasser”). This view was
entertained by Semler, who lived in an age when no man was
likely to be guilty of fanaticism, in defending the principles of
total abstinence.

For it is evident, from the narrative,

1 Dodd. (now); Dt. (nu); Germ., De Wette (aber); Vulg.
(autem)—W., R., It., Port., Newc., Penn, Kenr.—See Gen.
Obs. 6.

m Tn the change from governor to ruler, in the E. V. of this
passage, we have a striking example of that excessive fondness
for variety which seems to have been a ruling passion with King
James’ revisers—Newe., Wesl.

THE GOSPEL. BY JOHN. CHAP. II.

15

KING JAMES’ VERSION.

drew the water knew,) the gov-
ernor of the feast called the bride-
groom,

10 And saith unto him, Every
man at the beginning doth set
forth good wine; and when men
have well drunk, then that which
is worse: but thou hast kept the
good wine until now.

11 This beginning of miracles
did Jesus in Cana of Galilee, and
manifested forth his glory; and
his disciples believed on him.

12 After this he went down
to Capernaum, he, and his mo-
ther, and his brethren, and his

GREEK TEXT.
΄ Ν
τὸ ὕδωρ") φωνεῖ τὸν νυμφίον ὁ
ἀρχιτρίκλινος,

10 καὶ λέγει αὐτῷ, Πᾶς av-
fol Ν \ 53
θρωπος πρῶτον τὸν καλὸν οἶνον
n /
τίθησι, καὶ ὅταν μεθυσθῶσι, τότε
Ν , Ν
τὸν ἐλάσσω: σὺ τετήρηκας τὸν
‘ 3 2,
καλὸν οἶνον ἕως ἄρτι.
΄ » ΄ \ > \
11 7 αύτην ἐποίησε τὴν ἀρχὴν
΄ c > ~ ΄-
τῶν σημείων ὁ ᾿]ησοῦς ev Kava

τῆς Ταλιλαίας, καὶ ἐφανέρωσε!

τὴν δόξαν αὐτοῦ" καὶ ἐπίστευσαν
εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ.

12 ΜΕΤΑ τοῦτο κατέβη εἰς
Καπερναοὺμ, αὐτὸς καὶ ἡ μήτηρ

Ν

- « > QA » -"
αὐτοῦ, καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ

REVISED VERSION.

who chad drawn the water,
knew), the governor of the feast
calleth the bridegroom,

10 And saith to him, Every
man at first setteth 1down ‘the
good wine, and when ‘they have
drunk ‘freely, then "the worse :
tHou hast kept the good wine
“till now.

11 This beginning of ~the
signs Jesus did in Cana of Ga-
hlee, and manifested » his glory:
and his disciples believed on him.

12 After this he went down
to Capernaum, *himself, and his
mother, and his «brothers, and

° As ηγτληκοτες is in the perfect, or pluperfect form, ( Alf.)
I do not see why it should not be so translated. I have
changed the place of new, with the Germ. and others, in
accordance with the Orig.—Penn (had poured out).—R.,
Vulg., Cast., Port., Dt., Fr. O.-S.-M., Erasm., Beza, Lus.,
Schott, Kenr.

P Erasm., Beza, (primo loco); R., Wesl., Dodd., Van Ess,
( first).—Germ., DeW., Fr. 0.,-S.,—M., Penn, Kenr., Newce., It.,
Vulg., Cast., Trem.

3 Wesl., Dodd., (out); Newe. (on).—Down is, in this con-
nection, less stiff, and more appropiate to the circumstances,
than either forth, out, or on.

τ Dt., Port., It., Swed., De W., Berl. Bib., Beng., Stoltz, All.,
Kist., Goss., Dodd., Penn.

* The impersonal use of men is by no means so frequent, or
elegant, as it once was.—Fr. Verss. (ov); Germ. (man); Dt.
(men).—Dodd., Penn.

t Commentators generally admit, that this word does not
necessarily imply intoxication. Parkh. gives, as its definition
in this place, to drink freely, or to cheerfulness, but not to
drunkenness ; and shows from the use of the word in the Sept.,
that “it admits of a good, or indifferent, as well as of a bad
sense.”—Dodd. (plentifully) ; Newe. (largely).

" Tt. (il men buono).—Dt., Germ., De W., Cast., Port.,
Schott.

y As till fully supplies the place of until, (see Webster’s

Dictionary, im loco,) I would neyer use the latter, which is
undoubtedly passing out of use.

~ The art. is, I think, quite necessary here, to convey the
real sense of the Orig. This sign was not the beginning of
signs, in an indefinite sense; for there had been many signs

and wonders performed before the adyent of the Savior: but
it was the beginning of that long and splendid catalogue of
signs, to which attention is directed by the art., and which
forms, perhaps, the most satisfactory of all the outward eyvi-
dences of Christianity. The conjecture put forth by Dodd.
and others, that probably the Savior had already wrought
many miracles in private, this being only the commencement
of his public miracles, unsupported as it is by any historical
data, and directly opposed to this plain assertion of the Evang.
deserves only to be regarded as an unwarrantable and gratuit-
ous assumption, well calculated to impair the confidence of the
weak in the truth of the Evangelical History: for, (as Kenr.
well observes.) “we know not whether he performed any
[miracles] privately.’—Dt., Berl. Bib., Beng., Stoltz, It., All.,
Kist.

* As sign is the literal and proper rendering of onuecor, 1
would so translate it in all cases—Germ., De W., (Zeichen) ;
Dt. (teeckenen) ; Vulg., Erasm., Beza, (signorwm).—W.

¥ The word forth is left out, as a supply altogether unne-
cessary.—See Gen. Obs. 1.

* According to Robinson, and others, αὐτὸς in the nominative
case, is neyer used as a personal pronoun, but always reflex-
ively = ipse. I haye invariably followed this rule, in this
revision.

* According to modern usage, a man’s brothers are those
born of the same parent, or parents, while his brethren are the
members of the same society, or social circle. I am disposed
to adopt this rule, in modernizing the E.V. Indeed, according
to this rule, his brothers were not, at that time, his brethren.
See ch. 7; 5, and the note there, where also the question is
considered, whether these brothers were actually the children
of Joseph and Mary.

THE GOSPEL. BY JOHN. CHAP. II.

KING JAMES’ VERSION.

disciples; and they continued
there not many days.

13 And the Jews’ passover
was at hand, and Jesus went up
to Jerusalem,

14 And found in the temple
those that sold oxen, and sheep,
and doves, and the changers of
money, sitting: ;
καθημένους.

15 And when he had made ἃ
scourge of small cords, he drove
them all out of the temple, and
the sheep, and the oxen; and
poured out the changers’ money,
and overthrew the tables ;
ἀνέστρεψε:
16 And said unto them that 16 καὶ τοῖς
sold doves, Take these things
hence: make not my Father’s
house an house of merchandise.

17 And his disciples remem-
bered that it was written, The
zeal of thine house hath eaten
me up.

γέ με.

GREEK TEXT.

, /

15 καὶ ποιήσας φραγέλλιον ἐκ
ἐμ ΄΄ » / > a
σχοινίων, πάντας ἐξέβαλεν ἐκ τοῦ
- , / oN
ἱεροῦ, Ta TE πρόβατα καὶ τοὺς

/ a a
Boas, καὶ τῶν κολλυβιστῶν ἐξέ-

Ἃς / x

XEE TO κέρμα, καὶ Tas τραπέζας

πωλοῦσιν εἶπεν, "A pare ταῦτα
ἐντεῦθεν: μὴ ποιεῖτε τὸν οἶκον
τοῦ πατρός μου οἶκον ἐμπορίου.
17 ᾿Εμνήσθησαν δὲ οἱ μαθη-
ταὶ αὐτοῦ, ὅτι γεγραμμένον ἐστὶν,
Ὃ ὥῆλος τοῦ οἴκου σου κατέφα-

REVISED VERSION.

οἱ μαθηταὶ αὐτοῦ" Kal ἐκεῖ ἔμειναν |his disciples; and *there they
ov πολλὰς ἡμέρας.

18 Kat ἐγγὺς ἦν τὸ πάσχα
τῶν ᾿ΖΠουδαίων, καὶ ἀνέβη εἰς ‘Le-
ροσόλυμα ὁ ᾿ΪΠησοῦς.

14 καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς
πωλοῦντας Boas καὶ πρόβατα καὶ
περιστερὰς, καὶ τοὺς κερματιστὰς

abode not many days.

13 And the “Passover of the
Jews was ‘near: and Jesus went
up to Jerusalem,

14 And found in the temple
‘those ‘selling oxen, and sheep,
and doves, and the smoney-
changers sitting.

15 And, making a 'whip of
small cords, he drove all out
of the temple, ‘both the sheep
and the oxen, and poured out the
money of the *money-changers,
and overthrew the tables;

Tas περιστερὰς 16 And to ‘those ‘selling the
doves he said, Take these things
hence: make not my Father’s

house a house of merchandise.

17 And his disciples remem-
bered that it Jhad been written,
The zeal of thy house ‘did eat
me up.

1
1

> This change of collocation is made in accordance with the
Orig., to give greater emphasis to the adyerb.

© See ch. 1: 33, N. z.

Δ haye made this, and other similar changes, because I
consider this form of the possessive more smooth and flowing
than the other, especially when the noun is of the plural number.
See Gen. Obs. 5.—W., R., Penn, Newe., Dodd., Wesl., Kenr.

¢ The E.V. presents a great variety in the translation of
eyyvs, to which there is no corresponding variety of meaning.
I think it may be rendered near’, in almost all cases, without
injuring the style of the translation—W. (nigh).—Newe.

f See Gen. Obs. 4 and 6.—Schott, Beza, (venditores).—
Vulg., Cast.

® T always prefer, if nothing preyents, to translate a single
word by a single word. Hence, I prefer money-changers to
changers of money. Changers (Camp.) is objectionable, on
the ground that it is not sufficiently explicit.

» Whip is more readily understood than scourge, which, in
modern language, conveys a very different idea. Some suppose
that the ozowa were rushes, (ozotvos—= juncus,) strewed, as
litter, on the floor of the temple. (Wesl.) But as this word is
used generally for a rope, or cord, the material varying, no
doubt, according to circumstances, I consider it better to re-

tain the common idea.—Camp., Dodd., Kenr.

1 Tam disposed, with Erasm.,Wesl., and Penn, to refer zray-
τας exclusively to the animals, the foas καὶ προβατα of the
preceding yerse, for the following reasons: 1. Because it is
highly improbable that the Savior would use physical force,
much less that he would use a whip, in expelling from the tem-
ple reasonable beings, who seem not to haye made the least
resistance,—2. Because if πάντας refers to τοὺς πωλουντας, it
necessarily includes the sellers of doves, who, as we learn from the
next verse, were not driven from the temple.—3, Because there
is no valid grammatical objection to this interpretation. J7az-
τὰς is masc., agreeing with βόας, as the more worthy gender,
which is a case of very frequent occurrence, especially when
all the objects spoken of are possessed of life.—I take, then, τὰ
τε προβ. καὶ τοὺς Boas to be an explanatory clause, inserted
afterwards, for the yery purpose of limiting this action of the
Sayior to these two classes of animals.

) This is undoubtedly a participial form of the perfect, = ye-
γραπται. Such forms are yery frequent in John’s writings.—
See Gen. Obs. 4.

« It is almost universally conceded, (Blo.) that καταφάγεται,
not xategaye, is the true reading here. I would recommend
that this reading be adopted, and the phrase rendered, “is cat-
ing me up;” and that this note appear in the margin.: A few
copies have, did eat me up.

rHE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

18 Then answered the Jews,
and said unto him, What sign
shewest thou unto us, seeing that
thou doest these things?

19 Jesus answered and said
unto them, Destroy this temple,
and in three days I will raise it up.

20 Then said the Jews, Forty
and six years was this temple in
building, and wilt thou rear it
up in three days?

21 But he spake of the tem-|

ple of his body.

22 When therefore he was
risen from the dead, his disci-
ples remembered that he had
said this unto them: and they
believed the scripture, and the
word which Jesus had said.

23 Now when he was in Je-
rusalem at the passover, in the
feast-day, many believed in his
name, when they saw the mira-
cles which he did.

24 But Jesus did not commit

Tl. 17

GREEK TEXT.

᾽ 7, 5 an}
18 ᾿Απεκρίθησαν οὖν οἱ ’Tov-
a Ses sige , a
δαῖοι καὶ εἶπον αὐτῷ, Tt σημεῖον
7 ΙΒ cr “ - a
᾿δεικνύεις ἡμῖν, OTL ταῦτα ποιεῖς ;

19 ἀπεκρίθη δ᾽ Τησοῦς καὶ εἶπεν
αὐτοῖς, Δύσατε τὸν ναὸν τοῦτον,
καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.
| 20 δἶπον οὖν οἱ ᾿ΪΠουδαῖοι,
“Τεσσαράκοντα καὶ ἐξ ἔτεσιν
φκοδομήθη ὁ vaos οὗτος, καὶ σὺ
ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτὸν;

21 ᾿Εκεῖνος δὲ ἔλεγε περὶ τοῦ
ναοῦ τοῦ σώματος αὐτοῦ.

22. ὅτε οὖν ἠγέρθη ἐκ νεκρῶν,
ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι
τοῦτο ἔλεγεν αὐτοῖς: καὶ ἐπίστευ-
σαν τῇ γραφῇ; καὶ τῷ λόγῳ ᾧ
εἶπεν ὁ ᾿]ησοῦς.

28. ὡς δὲ ἢν ἐν ]εροσολύμοις ἐν
τῴπάσχα, ἐν τῇ ἑορτῇ; πολλοὶ ἐπί-
στευσαν εἰς τὸ ὄνομα αὐτοῦ, θεω-
ροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει.

24 αὐτὸς δὲ ὁ ᾿]ησοῦς οὐκ

REVISED VERSION.

18 The Jews, therefore, an-
swered, and said to him, What
sign showest thou to us, 'since
thou doest these things ?

19 Jesus answered, and said
to them, Destroy this temple, and
in three days I will raise it up.

20 The Jews, therefore, said,
Forty and six years was this tem-
ple in building, and wilt ruov
=yaise it up in three days?

21 But he spoke of the tem-
ple of his body.

22 When, therefore, he was
"raised from the dead, his disci-
ples remembered that he said
this »to them ; and they believed
the scripture, and the word
which Jesus said.

23 Now when he was in Je-
rusalem, at the Passover, sduring
the feast, many believed on his
name, seeing "his ‘signs which
he was doing.

24 But Jesus thimself did not

“trust himself to them, von ac-

1 W., R., and most other Verss. have simply that. However,
seeing that, or since, expresses the idea more clearly. The
latter is preferable to the former, because it is a single word,
and, therefore, more concise.—Newe.

™ Tt is hardly necessary to say that rear, in this connection,
is obsolete.

» This word is passive in form. As Jesus is represented
sometimes to haye been raised by the power of the Father, I
see no impropriety in rendering literally here.

° Had said is such a rendering as this word will hardly ever
bear. If ελεγον is to be regarded as an imperf., used to say
would be the proper expression to conyey the meaning here.
But I am satisfied that this word, if it must be regarded as an
imperf. in form, is in reality an aorist in signification. I ad-
mit that there are many passages in Which it may be taken
as an imperf., but I can find no passage in which it is necessary
so to understand it. On the other hand, there are seyeral
passages, in which it must be taken aoristically.—See Mark. 5:
8, 30, 31. Luke 23: 43, and others, where the action predicated
was momentary, and not repeated ; besides a multitude of pass-
ages in which ελεγε, ελεγον, are evidently used interchangeably
with eve, evoy, which are acknowledged aorists. But I see
no necessity for regarding this word as imperfect, even in form ;
for eleyoy is the regular second aorist form from λέγω, and
Schreyelius gives it as such in his Lexicon. May it not be, that

the imperf. of λέγω is supplied from some other root of kindred
meaning? I would add, that, as far as I have noticed, ελεξα,
the regular first aorist of λέγω, is nowhere found in the N. T.
—Compare the aoristic use of eg, imperf. of φημι.

ν᾿ It is generally admitted that evrocs is spurious. I would,
therefore, leave out to them.

a Camp., Penn.—I would render ev during, at any time when
the sense is better expressed by this rendering, as it often is.

r W., T., C., G., R., Erasm., Vulg., Kenr.—When we consider
that avrov is in all the editions of any authority, including the
Text. Rec., it is astonishing that the Εἰ V. and most others,
have nothing corresponding to it. It is found, besides, in almost
all MSS.

* See N. x, v. 11, above.

Ὁ T think it will not be denied that avros has here the force
of the Latin ipse = himself—Vulg., Cast., Dt., Trem., Beza,
Schott, Erasm.—DeW. (Er).—See N. z, ν. 12, above.

« Germ., De W., (vertraute) ; Dt. (betrouwde) ; It. ( fidara) ;
Swed. (betrodde).—Newe., Camp., Penn, Dodd.,Wesl., Kenr.

τ I translate dca to αὐτὸν γενωσκειεν, on account of his know-
ing, because this is perfectly good English, and is, by far, the
most literal and exact rendering I can find. Besides, it cannot
be confounded, in the mind of the English reader, with the trans-
lation of ὅτε, because. It also leaves the way clear for translating
ὅτε in the next yerse, which is left untranslated in the E. V.

18

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

himself unto them, because he
knew all men,

25 And needed not that any
should testify of man: for he
knew what was in man.

CHAP. 111.

e THERE was a man of the
Pharisees named Nicodemus, a
ruler of the Jews:

2 The same came to Jesus by
night, and said unto him, Rabbi,
we know that thou art a teacher
come from God: for no man can
do these miracles that thou doest,
except God be with him.

3 Jesus answered and _ said
unto him, Verily, verily, I say
unto thee, Except a man be born

Til.

GREEK TEXT.

> r ε Ν > las A X
ἐπίστευεν ἑαυτὸν αὐτοῖς, διὰ TO
aN 4 72
αὐτὸν γινώσκειν πάντας"
ν » , μὴ «
25 καὶ ὅτι οὐ χρείαν εἶχεν ἵνα
Ν , fol ΄ὔ
τὶς μαρτυρήσῃ περὶ τοῦ ἀνθρώ-
\ \ ΩΣ
που: αὐτὸς γὰρ ἐγίνωσκε τί ἢν ἐν
σις 9 ve
τῷ ἀνθρώπῳ.
CHAP.

5 \ a
"HN δὲ ἄνθρωπος ἐκ τῶν Φα-
/ la a
ρισαίων, Nixodnpos ὄνομα αὐτῷ,
a >
ἄρχων τῶν ᾿Ϊουδαίων.
- 3 Ν Ν fal
2 οὗτος ἦλθε πρὸς Tov’ Incoiy
Ἂς XX 53 2 2 i
νυκτὸς, καὶ εἶπεν avT@, Pai,
σ Ν cal /
οἴδαμεν ὅτι ἀπὸ Θεοῦ ἐλήλυθας
΄ > ν Ν a \
διδάσκαλος" οὐδεὶς yap ταῦτα τὰ
cr a a a x
σημεῖα δύναται ποιεῖν ἃ σὺ ποι-
lay 2 My Se Ν » » a
Eis, ἐὰν μὴ ἢ ὁ Θεὸς μετ᾽ αὐτοῦ.
3 ᾿Απεκρίθη 6 ᾿]ησοῦς καὶ
53 5 n > Ν >’ Ν /
εἶπεν αὐτῷ, ᾿Αμὴν ἀμὴν λέγω
Ν ΄ “ 7
σοι, ἐὰν μὴ τις γεννηθῇ ἄνωθεν,

III.

REVISED VERSION.

count of his knowing [them]
all,

25 And because he shad no
need that any one should testify
of man; for he thimself knew
what was in man.

CHAP. III.

aAnp there was a man, of the
Pharisees, "his name was Nico-
demus, a ruler of the Jews.

2 ‘He came to “Jesus by night,
and said to him, Rabbi, we know
that thou hast come from God
as a teacher: for no one can do
these ‘signs which tHovu doest,
®if God be not with him.

3 Jesus answered, and said to
him, Verily, verily, I say to thee,
eIf any one be not born "from

w It is evident, I think, that πάντας refers particularly to
those to whom Jesus “did not trust himself,’ and not to the
human race in general. The doctrine, that he knows all men, is
set forth in the next verse. The only reason, why we may not
translate sayras simply ail, is, that in that case it might be
taken to mean all things, which is not the meaning.—Erasmus,
Vulg., Schott, Beza (omnes); Newe. (all of them).—Dt., Germ.,

Dodd., Camp., Van Ess.

x This is so much more literal than the E. V., that I think, as
it is equally elegant, no further apology need be required.—Vulg.

(opus ei non erat) ; other Latin Verss. substantially the same.—
Penn, It., Fr. 0.,-S.,—M., Dodd.

* See ch. 2 : 6, N. f—It is very desirable that the connective,
de, should here be translated, as we have no reason to believe that
the occurrence with which this chapter opens was separated by
any considerable interval of time from those detailed in the last
chapter. On the contrary, Nicodemus was probably one of those
referred to in ch. 2 : 23.

> See ch. 1:6, N.h.
© See ch. 1:2, N. c.

4 Almost all the recent editors have αὐτο», instead of Ζη)σουν,
which is probably an Italic insertion. I would, therefore, recom-
mend that the revised Version read, He came to him by night,

ete., and that this note appear in the margin: According to
some copies, to Jesus by night, etc.

f See ch. 2:11, N. x.

5 If not is the literal rendering of ea» μη. I would always
adopt it, unless perspicuity or elegance of diction should require
a different translation —It., Fr. O.—M., Lus.

h Erasmus (e supernis); De Wette (von obenher) ;-C., Berl.
Bib., Rob.—E. Y., v. 31, below, ch. 19:11. James 1:17;
3:15, 17.—It is extremely doubtful whether avwdev ever
means, properly, again. It refers either to space or time.
Referring to space, it means, from the top, or highest part,
downwards, or simply, from above. Referring to time, it
means, in like manner, from the source, or highest point, down-
wards (time being regarded as something that descends), or
simply, from the beginning, from the first. These are the
definitions given by Passow, and are believed to be the only
senses in which the profane writers, at least, ever use the
word. Gal. 4 : 9, is the only passage in the N. Test., in which
the word even seems to require the rendering, again (οἷς
nahy ανωϑὲν Sovhevew ϑελετε), and even here, if I am not
mistaken, we may very properly understand avwJev to mean,
from the beginning ; q.4., “to which again (adv) ye wish
to be in bondage, going back, and from the beginning (ανωϑεν)
living through that dark season of carnal ordinances.” The
instances of ad. ανω., cited from the Classics, may probably
be explained in a similar way. Perhaps the main reason why

THE GOSPEL. BY JOHN. CHAP.

Til. 19

KING JAMES’ VERSION.

again, he cannot see the kingdom
ot God.

4 Nicodemus saith unto him,
How can a man be born when
he is old? can he enter the
second time into his mother’s
womb, and be born?

5 Jesus answered, Verily, ver-
ily, I say unto thee, Except a
man be born of water, and of the
Spirit, he cannot enter into the
kingdom of God.

6 That which is born of the
flesh, is flesh ; and that which is
born of the Spirit, is spirit.

GREEK TEXT.

οὐ δύναται ἰδεῖν τὴν βασιλείαν
τοῦ Θεοῦ.

4 Λέγει πρὸς αὐτὸν ὁ Νικό-
δημος, Πῶς δύναται ἄνθρωπος
γεννηθῆναι γέρων ὧν ; μὴ δύνα-
ται εἰς τὴν κοιλίαν τῆς μητρὸς
αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεν-
νηθῆναι ;

᾿Απεκρίθη δ᾽ Τησοῦς, ᾿Α μὴν
ἀμὴν λέγω σοι, ἐὰν μή τις γεν-
νηθῇ ἐξ ὕδατος καὶ Π]νεύματος,
οὐ δύναται εἰσελθεῖν εἰς τὴν βα-
σιλείαν τοῦ Θεοῦ.

6 τὸ γεγεννημένον ἐκ τῆς σαρ-
κὸς, σάρξ ἐστι: καὶ τὸ γεγεννη-
μένον ἐκ τοῦ πνεύματος, πνεῦμά

REVISED VERSION.

above, he cannot see the king-
dom of God.

4 Nicodemus saith to him,
How can a man be born, ‘being
old? Can he enter a second time
into his mother’s womb, and be
born ?

5 Jesus answered, Verily, ver-
ily, I say to thee, If any one be
not born of water and the 'Spirit,
he cannot enter into the kingdom
of God.

6 ‘What 'hath been born of
the flesh, is flesh; and ‘what hath
been born of the Spirit, is spirit.

ἐστι.
7 Marvel not that I said unto
thee, Ye must be born again.

Ἂν ΄ ad 53. ὦ
7 μὴ θαυμάσῃς ὅτι εἶπον σοι;
Act ὑμᾶς γεννηθῆναι ἄνωθεν.

7 Do ποὺ ™wonder, "because
I said to thee, Ye must be born
bfrom above.

' See Gen. Obs. 4.—I see nothing to prevent the adoption
of the participial form here.

} Seen. h, ch. 7: 39.

k Luse what, for that which, because it answers an equally
good purpose, and is more concise.—Latin Verss. (quod).

1 Beza (genitum est); other Latin Verss. (natum est).—
To express the full sense of the Orig. requires the perfect
rendering, especially inv. 8. What is there affirmed of the
new creature is true, not only at the moment of regeneration,

but eyer afterwards. The believer remains, all his life, in
profound ignorance of the Spirit’s mode of operation, in pro-
ducing this heavenly birth.—See Gen. Obs. 4.

m Marvel is so nearly obsolete, that I prefer to drop it
entirely, especially since no valid objection can be brought
against the word proposed as a substitute. The form with do
is adopted, for the sake of euphony and perspicuity.—Newe.,
Camp., Dodd., Penn, W., Kenr.

» It is sometimes difficult, as in this instance, to determine
which of the two principal meanings of ὅτε, because, or that,

so many haye rendered this word again, in the passage before
us, is, that Nicodemus, as is said, (Blo., Dodd., Kenr., Alf., and
others) must have so understood it, as appears from his using
the word devregor, in the next verse. But I cannot admit the
force of this argument. 1. Because Nicodemus, having mis-
apprehended, in other respects, the purport of the Sayior’s
language, and being, at the time, more or less enveloped in
spiritual ignorance, is the last man to whom we should apply
for instruction in the department of Biblical interpretation.
What influence should the hastily formed impressions of his
misty mind exert in fixing the more enlightened judgment of
those in “ the kingdom of God?” The argument seems to be
this: Nicodemus understood the Savior to use avery in its
very unusual sense, again, therefore, he must have so used it.
By parity of reasoning, Nicodemus understood the Savior to
be speaking of a carnal birth, therefore, he must haye been
speaking of a carnal birth!—2. Because there is really no
discrepancy at all between the interpretation for which I

contend, and the δεύτερον of Nicodemus, in the next verse.
To be born from above, is to be born a second time: for a man
to be born at all, when he is old, is to be born devtegar, a
second time. It does not follow, then, that because Nicodemus
understood this to be ὦ second birth, he, therefore, did not
understand avwitey to mean from above. The presumption is,
that he took the word in its ordinary acceptation, but what
puzzled him was, to imagine how this or any other birth was
possible, when a man is old.—3. Had the Savior, (or the
Evangelist), desired to express in so many words the idea of
a second birth, avayervaew, (1 Peter 1: 3, 23) would have
expressed it without the slightest ambiguity.—4. Because the
phrase, yerrnInvac avoder, is evidently equivalent to, and
synonymous with, that other used by this same writer, yer.
ex Ocov (ch.1: 13. 1 John 3:9; 4:7; 5:1, 4,18). I would
add, that I cannot see why any word should ever be taken in
an unusual sense, when the usual rendering makes as good
sense, and is fully as consistent with both text and context.

THE GOSPEL. BY JOHN. CHAP.

Ui.

KING JAMES’ VERSION.

8 The wind bloweth where
it listeth, and thou hearest the
sound thereof, but canst not tell
whence it cometh, and whither
it goeth: so is every one that is
born of the Spirit.

9 Nicodemus answered and

said unto him, How can these
things be?

S Ἂν Ni
καὶ τὴν φωνὴν

9 “AmexpiOn

γενέσθαι;

10 Jesus answered and said
unto him, Art thou a master of
Israel, and knowest not these
things?

4
VOOKELS ;

° That ro zvevwa does sometimes, among the profane writers,
mean the wind, cannot be doubted. This, however, is the only
passage in the N. T. in which it is so translated, (though,
perhaps, in Heb. 1: 7, πρνευμκατα would be better rendered
winds). On the other hand, it must be admitted that wveew
is nowhere else in the N. T. predicated of persons, but is
always, unless it be in this instance, spoken of the wind.
However, we have, in Acts 17: 24, zvon, a noun deriyed from
the second perfect of this verb, signifying breath (of men) ;
and in Genesis, 2: 7, both Symmachus and Theodotion, trans-
late the corresponding Hebrew verb by zveew, where the
action is predicated of Jehovah himself. (Parkh.). It may,
therefore, be considered as established, that the usages of the
Greek language fully justify the proposed translation of this
verse, and free it from all philological difficulty. I have
endeavored to give due weight to the argument for the common
rendering drawn from the alleged comparison in the last part
of the verse: “SO is every one that hath been born of the
Spirit.” But it should be borne in mind, that οὕτως does not
always (though it does generally) introduce a comparison.
In fact, the idea of comparison is not at all inherent in the
word, but is, in all cases where it exists, to be inferred from the
connection in which it is used. And I do not see why, in this
case, this last clause of the verse may not be viewed as a
repetition of the preceding idea, in more emphatic language,
what was before stated as a general truth being here affirmed
to be universal. My reasons, then, for the proposed change
are the following: 1. The Holy Spirit, not the wind, is the
subject of conyersation in the context.—2. It is not true, im
any proper sense, of the wind, that it “blows where it wills :”
“nam huic, (Spiritui,) non yento, voluntas et vox est.” (Beng.)
The winds are God’s messengers, (Ps. 104: 4) sent to per-
form his will, and under his absolute control (Matt. 8: 27).
With this spiritual doctrine Nicodemus was, doubtless,

to adopt. The difference between the idea expressed by the
version here given, and that expressed by the vast majority of
versions, seems to be this: The latter means, Do not be
astonished at me for advancing this sentiment; while the

GREEK TEXT.

Ἂς ἴω 7 / ΄σ
8 τὸ πνεῦμα ὕπου θέλει πνεῖ,

» > 5 / 7
ἀλλ᾽ οὐκ οἶδας πόθεν ἔρχεται καὶ
~ c ’ὔ o a
ποῦ ὑπάγει: οὕτως ἐστὶ πᾶς ὁ
la “ ,
γεγεννημένος EK TOD πνεύματος.

εἶπεν αὐτῷ, Πῶς δύναται ταῦτα
10 ᾿Απεκρίθη o ᾿]ησοῦς καὶ

= πὰ ἀπ Ὁ SR

εἶπεν αὐτῷ, Σὺ εἶ ὁ διδάσκαλος
a \ “

τοῦ ᾿Ισραὴλ, καὶ ταῦτα οὐ γι-

REVISED VERSION.

8 The Spirit °breathes where
he Pwill, and thou hearest °his
°voice; but thou 4%knowest not
whence he cometh, and whither
he goeth: so is every one that
‘hath been born of the Spirit.

9 Nicodemus answered, and
said to him, How can _ these
things be?

> cal > We
αὐτου QAKOVELS,

“Νικόδημος Kat

10 Jesus answered, and said
to him, *T'uov art *the teacher
of Israel, and knowest thou not
these things ?

familiar, and would be very unlikely to understand the Savior
as teaching that the wind blows where, and whenever, it
pleases. On the other hand, it is emphatically true of the
Spirit of God, that he “breathes where he will.”—3. If
το πνευμα... MEELIS aS properly rendered, the Spirit breathes, as
the wind blows, I do not see how there could be, to the mind
of a Greek, any proper comparison in the case; for there is
manifestly nothing in the connection to remind him of the
wind. The most that could be urged, is, that the Savior was
making use of the double entendre, which is very unlikely
indeed.—W., R., Nary, Kenr.—The Latin Verss. generally
have Spiritus spirat, which, like the Greek, is, in the letter,
ambiguous.

P I think the idea is better expressed by the weak sub-
junctive form, as in ch. 5: 21, than by the indicative-—Kenr.
(willeth) ; W., R., Penn, Newe., Dodd., Nary.

4 Certainly, οὐκ ocdas is simply, thow knowest not. The
E. V. has it, as here, in ch. 8: 14: 16: 18. Matt. 21: 27.
Luke 20: 7. 2 Cor. 12: 2, 3, in all which cases it would read
perfectly well, if translated literally—W. (woost not).—R.,
Newc., Camp., Nary, Kenr.

τ IT see no good reason for including this first clause in the
question of which it forms no necessary part.—W., R., Fr.
0.,-S.-M., Vulg., De W., It., Kenr.

* Τ think it probable, that Nicodemus had not only acquired
a “ pre-eminent degree of celebrity,” as has been remarked by
an editor, but that he was conscious of his being, indeed, a
skillful interpreter of the Scriptures, and more or less proud
of his attainments. And it may not be out of place to con-
jecture, that the Savior’s remark was, in some sense, ironical,
and intended to rebuke this pride, of the existence of which
he was well aware.—De W., Beng., Camp., Kenr.

t E. V., v. 2, above.-—Newe., Camp., Dodd., Wesl., Penn.—
See ch. 1: 38, N. m.

former means, Do not be astonished at the sentiment which I
haye advanced, This I take to be the true meaning of the
Orig.—Vulg. (quia); Erasm., Trem., Beza, Schott, (qued) ;
W. (for); other Eng. Verss. (that).

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

11 Verily, verily, I say unto
thee, We speak that we do
know, and testify that we have
seen; and ye receive not our
witness.

12 If I have told you earthly
things, and ye believe not, how
shall ye believe if I tell you of
heavenly things?

13 And no man hath ascended
up to heaven, but he that came
down from heaven, even the Son
of man which is in heaven.

14 And as Moses lifted up the
serpent in the wilderness, even
so must the Son of man be lift-
ed up:

15 That whosoever believeth
in him should not perish, but
have eternal life.

16 For God so loved the
world, that he gave his only be-
gotten Son, that whosoever be-
lieveth in him, should not perish,
but have everlasting life.

17 For God sent not his Son
into the world to condemn the

Ill. 21

GREEK TEXT.
> \ > Ν ,ὔ a

11 ἀμὴν ἀμὴν λέγω σοι, ὅτι
a ” = CEN Ὁ ΄
ὃ οἴδαμεν λαλοῦμεν, καὶ ὃ ἑωρά-

“ Ν
καμεν μαρτυροῦμεν" καὶ τὴν μαρ-
τυτίαν ἡμῶν οὐ λαμβάνετε.

12 εἰ τὰ ἐπίγεια εἶπον ὑμῖν,
καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω
Ε΄ ἂν \ > 7, ΄
ὑμῖν τὰ ἐπουράνια, πιστεύσετε;

>
13 καὶ οὐδεὶς ἀναβέβηκεν εἰς
\ > κ᾿ N a
τὸν οὐρανὸν, εἰ μὴ ὁ EK τοῦ οὐ-
fal δ « eX a
pavod καταβὰς, 0 υἱὸς τοῦ avOpa-
x n > “

που 0 ὧν ἐν τῷ οὐρανῷ"

Ν a

14 καὶ καθὼς Moons ὕψωσε
τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψω-
θῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου:

15 ἵνα πᾶς 0 πιστεύων εἰς αὐ-

Ν οἷ ΕΣ / > \
τὸν μὴ ἀπόληται, ἀλλ᾽ ἔχῃ Conv
7
αἰώνιον.

10 οὕτω γὰρ ἠγάπησεν ὁ Θεὸς
τὸν κόσμον, ὥστε τὸν υἱὸν αὑτοῦ
τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ

Ἢ) > tA οὐ /
πιστεύων εἰς αὐτὸν μὴ ἀπόληται,
ἰλλ᾽ yx ζ Ν 4. Ὁ
ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον.

17 οὐ γὰρ ἀπέστειλεν ὁ Θεὸς

Ν eX - a Ν ,ὔ
τὸν υἱὸν αὑτοῦ εἰς τὸν κόσμον,

REVISED VERSION.

11 Verily, verily, I say to
thee, «What we know we speak,
and wwhat we have seen we
testify ; and ye receive not our
‘testimony.

12 If I vtold you earthly
things, and ye believe not, how,
uf I tell you heavenly things,
will ye believe?

13 And no one hath ¥gone up
into heaven, except he that came
down out of heaven, the Son of
man who *was in heaven.

14 And as Moses lifted up the
serpent in the wilderness, so must
the Son of man be lifted up:

15 That every one that be-
lieveth on him may «not perish,
but have eternal life.

16 For God so loved the
world that he gave his Son, ‘the
Only Begotten, that »every one
that believeth on him might not
perish, but have ceternal life.

17 For God sent not his Son
into the world, ‘that he might

α See v. 6, above, N. τ᾿, and Gen. Obs. 6.
τ See ch. 1: 7, N. j.

~ See Gen. Obs. 4.

x See Gen. Obs. 5.

y See N. w, ch. 1: 33.

* Ὁ wy= ὃς nv, as is admitted by many learned interpreters.
It is not, however, because the Evang. uses the former for the
latter, either through caprice, or ignorance of the language, as
is hinted by some, but because the present participle, (espe-
cially of those verbs that have no aorist in use,) is legitimately
and properly referred to past time, whenever it depends on a
past tense. In this it resembles very much the infinitive mood.
—See Trollope’s Gr. to the N. T. § 60. Obs. 21.—There are
numerous illustrations of the above remark in the E.V. See
ch. 1:48; 9: 25,405 11:31; 12:17; 20:15 21:11. Mark.
2:26; 14:66. Luke 6:3; 22: 53; 23:7; 24: 6,44. Acts
Te DADs Oev3830$ δε dey 14: 13 9162 35-192 31;
20: 34; 21: 8; 22:5,95 24: 245 oF: oF Rot! 42 10; 5: 6,8,
and many other passages, where wy is rendered by the Eng.
imperf. Indeed, there is scarcely a real exception to the rule,
according to which this is done, unless here, and in ch. 1: 18,

in both which cases the circumstances as strongly call for the
past rendering as in any of those cited above.

υ See Gen. Obs. 6.—I would always, when practicable, trans-
late sas ὃ, every one that, or every one who.—k. V. vy. 8,
20; ch.6:40; 18:37. Matth. 7 : 8, 21, 26; 25:29. Luke
11:10; 18:14; 19: 26. Rom.1:16; 10: 4 1 Cor. 16: 16.
Gal. 3.13. 2 Tim. 2:19. Heb. 5: 13. 1 John 2: 29; 4: 7;
5: 1.

© Lachm., Tisch., and Penn, with some of the most ancient
MSS. and Verss., reject μη απτοληται add’, which Griesb. con-
siders a probable interpolation. I would adopt this reading,
and leave out not perish, but, with this note in the margin. :
Many copies read, may not perish, but have, &e.

4 As avrov stands between τον vioyv and toy uovoyern, it
seems evident, that the latter is in apposition with the former,
and is strictly used as an appellative. If this be so, the render-
ing given is necessary to express the full force of the Orig.

¢ Eternal and everlasting are used about an equal number
of times in the E.V. to translate aewos. Hither is well
enough; but I see no necessity for both. I haye uniformly
adopted the former.

f See ch. 1:7, N. k.

KING JAMES’ VERSION.

world, but that the worldthrough
him might be saved.

18 He that believeth on him,
is not condemned: but he that
believeth not, is condemned al-
ready, because he hath not be-
lieved in the name of the only
begotten Son of God.

19 And this is the condemna-
tion, that light is come into the
world, and men loved darkness
rather than light, because their
deeds were evil.

20 For every one that doeth
evil hateth the light, neither
cometh to the light, lest his
deeds should be reproved.

21 But he that doeth truth,
cometh to the light, that his
deeds may be made manifest,
that they are wrought in God.

22 After these things came
Jesus and his disciples into the
land of Judea;
tarried with them, and baptized.

23 And John also was bap-
tizing in Anon, near to Salim,
because there was much water

® The Orig. is not ὅτε, but yao.
g γας

and there he},

It is rendered because, in
the EK. V. of ch. 10: 29. Rom, 4: 15; seeing, in Acts 2:

THE GOSPEL. BY JOHN. CHAP.

Ill.

GREEK TEXT.

“ / Δ. / > 9. δ οἢ

wa κρίνῃ τὸν κοσμον, ἀλλ ἵνα
ne / 2 > fod

σωθῇ ὃ κόσμος Ov αὐτοῦ.

ε 4 > amg 5
18 ὁ πιστεύων εἰς αὐτὸν οὐ
΄ ε \ Ν , ”
κρίνεται: ὃ δὲ μὴ πιστεύων HON
,ὔ oe οἱ
κέκριται, ὅτι μὴ πεπίστευκεν εἰς
νυ lel 7 con
TO ὄνομα TOU μονογενοῦς υἱοῦ TOU
Θεοῦ.
“ “ἘΞ ec 7 [χὰ
19 αὕτη δέ ἐστιν ἡ κρίσις, ὅτι
\ a 3. Ἐ7 » \ /
To φώς ἐληλύθεν εἰς Tov κόσμον,
΄ 7 Ἢ
καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλ-
λον τὸ σκότος, ἢ τὸ φῶς: ἦν γὰρ
πονηρὰ αὐτῶν τὰ ἔργα.
7
20 πᾶς yap ὁ φαῦλα πράσ-
tot N 5 +
Tov, μισεῖ TO φῶς, Kal οὐκ ἔρχε-
\ \ as oe AN ῳᾺ “
ται πρὸς TO φώς, ἵνα μὴ ἐλεγχθῇ
N. vig? > -
τὰ ἔργα αὐτοῦ"
ε \ a A ,
21 ὁ δὲ ποιῶν τὴν ἀλήθειαν,
"΄ \ \ > oe
ἔρχεται πρὸς τὸ φώς, ἵνα have-
lal > fal ἊΨ + “ tal
poly αὐτοῦ τὰ ἔργα, ὅτι ἐν Θεῴ
> ΄
ἐστιν εἰργασμένα.
Ν a 5 >
22 Mera ταῦτα ἦλθεν 0,’ In-
a © > a Ν
σοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν
/ “ Δ, ἐδ -“ /
Τουδαίαν γῆν. καὶ exec διέτριβε
> Bim “σ NG 13 ΄
μετ᾽ αὐτῶν καὶ ἐβάπτιζεν.
53 \ ,
23 ἣν δὲ καὶ Twavyns βαπτί-
wean \ a
Cov ev Αἰνὼν ἐγγὺς Tod Σαλεὶμ,

in the sense of χωρα.

15;

REVISED VERSION.

condemn the world, but that the
world through him might be
saved.

18 He that believeth on him
is not condemned; but he that
believeth not hath been con-
demned already, because he hath
not believed on the name of the
only begotten Son of God.

19 And this is the condemna-
tion, that the light has come into
the world, and men loved the
darkness rather than the light ;
®for their "works were evil.

20 For every one that doeth
evil ‘things hateth the light, jand
cometh not to the light, «that his
sworks may not be reproved.

21 But he that doeth the truth
cometh to the light, so that his
‘works may be 'manifested, that
they have been wrought in God.

22 After these things came
Jesus and his disciples into the
Judean land, and there he tar-
ried with them, and was "lm-
mersing.

23 And John also was "im-
mersing in Ainon, near to Salim,
because there °were °many wa-

Not haying been able to find a form of

expression in common use that I consider unobjectionable, I

and because that in Acts 28: 20. 8John7. In all these cases,
I would render simply, as here, for; not because yag is not a
causative particle, but for the purpose of distinguishing it from
ovu.—See ch. 1: 15, N. i—Newe.

For the sake of uniformity, I would always translate egyor
work, This is its usual translation in the EH. V.

' According to the usual custom, in such cases, I supply the
word things, to indicate that the adjective is plural.

1 And not is the literal rendering of καὶ ovx.—W., R., It.,
Newe., Dodd., Nary, Kenr., Trem., Vulg., Germ., DeW.,Van Ess.

* See ch. 1: 7, N. k.

1 See ch. 1: 31, Ν. 5.

m Tt is generally agreed, (Dodd., Blo., Alf., and others,) that
τὴν Ιουδαίαν γὴν means, not Judea, or the land of Judea, in
the usual sense, but, “the territory of Judea, as distinguished
from its metropolis:” in other words, that yy is here taken

have concluded to recommend the literal translation, Judean
land, in imitation of the respectable authorities cited below.
—Germ., DeW., Van Ess, (das Jiidische Land); Vulg., Cast.,
Erasm., (in terram Judeam).

Ὁ See ch. 1: 25, N. a.

° Some take ὕδατα πολλα to be = many streams, or fount-
ains, (Rob., Blo., and others,) others understand this expres-
sion to mean, a great abundance of water. The latter view
is sustained both by the context and parallel passages. Though
the literal rendering, many waters, may be pronounced a He-
braism, yet it has been so long domesticated in our English
scriptures, that no practical good could result from rejecting
it, especially since the precise meaning of this foreign idiom is
necessarily to be determined by the context.—Vulg., W., It.—
E. V., Rev. 1: 15; 14: 2; 17: 1 (with art.); 19: 6.—Those
just cited are the only other passages in which this expression
occurs in the N. T.

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

there: and they came, and were
baptized.

24 For John was not yet cast
into prison.

25 Then there arose a ques-
tion between some of John’s
disciples and the Jews, about
purifying.

26 And they came unto John,
and said unto him, Rabbi, he
that was with thee beyond Jor-
dan, to whom thou barest wit-
ness, behold, the same baptizeth,
and all men come to him.

27 John answered and said,
A man can receive nothing,
except it be given him from
heaven.

28 Ye yourselves bear me
witness, that I said, I am not
the Christ, but that I am sent
before him.

29 He that hath the bride, is
the bridegroom: but the friend
of the bridegroom, which stand-
eth and heareth him, rejoiceth
greatly, because of the bride-

groom’s voice: this my joy there- |

fore is fulfilled.

GREEK TEXT.

“ ¢ \ 3 a
OTL ὕδατα πολλὰ ἣν ἐκεῖ: καὶ πα-
ρεγίνοντο καὶ ἐβαπτίζοντο.
c » \ 3
24 οὔπω γὰρ ἢν βεβλημένος
> Ν Ν «? ΄
εἰς τὴν φυλακὴν ὁ Lwavyns.
> Ἁ ic]
25 °Hyévero οὖν ζήτησις ἐκ
΄ “ » Ψ \?
τῶν μαθητῶν LIwavvov pera ᾿[ου-
δαίων περὶ καθαρισμοῦ"
> x AY ’
26 καὶ ἦλθον πρὸς τὸν ᾿ἤω-
΄ 3 a Ε
ἄννην καὶ εἶπον αὐτῷ, “PaBpi,
ὃς ἢν μετὰ σοῦ πέραν τοῦ ᾿]ορ-
δάνου, ᾧ σὺ μεμαρτύρηκας, ἴδε
οὗτος βαπτίζει, καὶ πάντες ἔρχον-
\ ie δ,
ται πρὸς αὐτον.
> > ,
27 ᾿Απεκρίθη “Lwavyns καὶ
53 > ΄
εἶπεν, Οὐ δύναται ἄνθρωπος λαμ-
Bavew οὐδὲν, ἐ ἐὰν μὴ ἢ δεδομένον
αὐτῷ ἐκ τοῦ οὐρανοῦ.
28 αὐτοὶ ὑμεῖς μοι μαρτυρεῖτε
“ 3 > 5 Ne ἃ ε
ὅτι εἶπον, Ovk εἰμὶ ἐγὼ ὃ Χρι-
\ > ae > / >
στος, ἀλλ᾽ ὅτι ἀπεσταλμένος εἰμὶ
ἔμπροσθεν ἐκείνου.
ε la Ν ὩΣ
29 ὁ ἔχων τὴν νύμφην, νυμ-
ν᾽ » , c \ ͵ a
ios ἐστίν: ὁ δὲ φίλος τοῦ vup-
« \ /
piov, ἑστηκὼς καὶ ἀκούων
> “ oo o ds \
αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φω-
νὴν τοῦ νυμφίου. αὕτη οὖν ἡ
τίς \ f
χαρὰ ἡ ἐμὴ πεπλήρωται.

ni. 93

REVISED VERSION.

ters there : and they pwere com-
ing and rbeing "immersed.

24 For John had not yet been
cast into the prison.

25 There owas, therefore, a
question between the disciples
of John and «the Jews, about
purifying.

26 And they came to John,
and said to him, Rabbi, he whu
was with thee beyond the Jordan,
to whom tHovu hast ‘testified,
behold, “we is ‘immersing, and
all are coming to him.

27 John answered, and said,
A man can receive nothing, ex-
cept it hath been given him from

heaven.

28 Yr yourselves testify to
me, that I said, I am not the
Christ, but that I have been
sent before him.

29 He that hath the bride, is
‘the bridegroom. Now the friend
of the bridegroom, who standeth
and heareth him, rejoiceth »with
joy, because of the bridegroom’s
voice: this, therefore, my joy,
hath been fulfilled.

P According to the Τὸ. V. which translates aoristically, Jesus
and his disciples were the persons who came and were immersed.
But this is not the fact of history, nor is it implied in the Orig.
All ambiguity vanishes when the verbs are put in the proper
imperfect form, they (people) were coming, and being immersed,
i. e., they kept coming all the while, which can not possibly be
predicated of Jesus and his disciples.

4 T see no good reason for varying from the common rendering

of γενομαι, when no important advantage is gained thereby —
Dodd., Fr. 0.,-S.-M.

* Almost all modern translators and editors regard Iovdacov,
which is found in the large majority of existing MSS., as the
true reading. All, I believe, reject 7ουδαίω», of the Textus
Receptus, as spurious. I confess that I consider the conjectural
emendation of Bentley, adopted by Penn (Jjoov), sustained by an

overwhelming weight of internal evidence; but, as there is, as
far as is known, no manuscriptural authority for this reading,
I dare not venture to recommend its adoption—De Wette, Van
Ess, Newe., Dodd., and others—Jn view of all the facts known,
I would recommend that it be made to read, in the revision,
with a Jew, ete.

t See ch. 1:7, N. j.
See οἷ. 1 : 2, N.c.
See ch. 1 : 25, Ν. ἃ.
See Gen. Obs. 1.

u
π

x

7. This Hebraism is very beautiful, and I should be very glad

to have it incorporated in the translation.
sion occurs in Luke 22:15:

A similar expres-
“With desire I desired” (exePuuca
exePvunoa)—Doddridge (with great joy), W., R., Kenr., Newe.
marg.

24

KING JAMES’ VERSION.

80 He must increase, but I
must decrease.

31 He that cometh from above
is above all: he that is of the
earth is earthly, and speaketh of
the earth: he that cometh from
heaven is above all.

32 And what he hath seen and
heard, that he testifieth ; and no
man receiveth his testimony.

33 He that hath received his
testimony, hath set to his seal
that God is true.

34 For he whom God hath
sent, speaketh the words of God:
for God giveth not the Spirit by
measure unto him.

35 The Father loveth the Son,
and hath given all things into his
hand.

36 He that believeth on the
Son hath everlasting life: and
he that believeth not the Son,
shall not see life; but the wrath
of God abideth on him.

CHAP. IV.

Wuen therefore the Lord
knew how the Pharisees had
heard that Jesus made and bap-
tized more disciples than John,

* I have adopted this phraseology (which is perfectly literal,)

THE GOSPEL. BY JOHN. CHAP.

GREEK TEXT.
΄ ΄σ 4
30 ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ
Nie) “
de ἐλαττοῦσθαι.
ey / "a
31 ὁ ἄνωθεν ἐρχόμενος, ἐπάνω
, > Ce “ ca
πάντων ἐστὶν. ὁ ὧν EK τῆς γῆς;
yn Cape aoe
ἐκ τῆς γῆς ἐστι, Kal ἐκ τῆς γῆς
ΧΩ fot a /
λαλεῖ: ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμε-
΄’ /
νος, ἐπάνω πάντων ἐστὶ,
Ω Ν᾿ ἂν «Ὁ x 3»,
92 καὶ ὃ EWPAKE καὶ ἤκουσε;
a σ΄ Ν
τοῦτο μαρτυρεῖ: καὶ τὴν μαρτυ-
΄ > lol ’ \ ,
ρίαν αὐτοῦ οὐδεὶς λαμβάνει.
c Ν᾽ > fol \
33 0 λαβὼν αὐτοῦ τὴν μαρτυ-
, > / “ « Ν >
ρίαν, ἐσφράγισεν ὅτι ὁ Θεὸς aAn-
,
Ons ἐστιν.
a \ / Ν
84 ὃν γὰρ ἀπέστειλεν ὁ Θεὺς,
\ es - a 5 »
τὰ ῥήματα τοῦ Θεοῦ λαλεῖ: ov
x > / / « Ν Ν
yap ἐκ μέτρου δίδωσιν 6 Θεὸς τὸ
“νεῦμα.
ε Ν J lol Ν eX
35 ὃ πατήρ ἀγαπᾷ τὸν υἱὸν,
καὶ πάντα δέδωκεν ἐν τῇ χειρὶ
αὐτοῦ. :
Ω « ΄ > Ν eX
36 ὁ πιστεύων εἰς τὸν υἱὸν,
x \ aie ε Δ. Ὁ n
ἔχει ζωὴν αἰώνιον: ὁ δὲ ἀπειθῶν
a che, » Ν Sime
τῷ υἱῳ, οὐκ ὄψεται Conv, GAN ἡ
Ν a fal ,ὔ /
ὀργὴ Tov Θεοῦ μένει ἐπ᾽ αὐτόν.
CHAP. IV.
e 5 yy “σι 7
QZ οὖν ἔγνω ὁ Κύριος, ὅτι
a © “-“ “ ᾽
ἤκουσαν οἱ Φαρισαῖοι, ὅτι ᾿[Πη-
΄σ Ν cal
σοῦς πλείονας μαθητὰς ποιεῖ καὶ

βαπτίζει ἢ ᾿Ιωάννης"

IV.

REVISED VERSION.

30 He must increase, but I
[must] decrease.

31 He that cometh from above
is above all. He that is of the
earth, τοῦ the earth he is, and of
the earth he speaketh. He that
cometh from heaven is above all.

32 And what he hath seen and
heard, ‘this he testifieth ; and no
one receiveth his testimony.

33 He that receiveth his testi-
mony ‘hath set his seal, that
God is true.

34 For he whom God sent
speaketh the words of God:
for »God giveth not the Spirit
by measure.

35 The Father loveth the Son,
and hath given all things into his
hand.

36 He that believeth on the
Son hath seternal life: “but he
that ‘obeyeth not the Son shall
not see life; but the wrath of
God abideth upon him.

CHAP. IV.

Wuen, therefore, the Lord
knew, “that the Pharisees had
heard, *That Jesus was making
and ‘immersing more disciples
than John;

4] think the connection shows clearly that de has an ad-

verbatim from R. Substantially the same are Vulg., Germ.,
De W., It., Dt., Fr. O.-S.—M., Dodd., Kenr.

* This is, 1 think, one of the few instances (in the N. T.,)
in which the aorist is used as an indefinite present.—Penn,
Newe. (hath set his seal) ; It., Vulg., Dt., Germ., Berl. Bib.,
Beng., De W., (hath sealed.)—I can hardly imagine what the
E. V. hath set to his seal, can mean, unless set to is used in the
sense of affix, in which case, the meaning would be correctly,
but not happily, expressed.

> Tisch, and Penn omit 6 Θεος, which is wanting in some
very ancient MSS., and which Griesb. and Lachm. consider a
very probable interpolation. JI recommend that this note be
placed in the margin: According to some copies, for he giveth
not, &e.

c H.V., generally.—See ch. 4: 18, N.q., and v. 16, above, N.e.

yersative force here.—See Gen. Obs. 6.

¢ The yerb, απειϑειν, properly signifies, to disobey ; and
this is much more forcible than to disbelieve, since there are
yery many who profess to believe with all their hearts, yet
neyer show their faith by works.—De W., Berl. Bib., (unge-
horsam ist) ; Sharpe (disobeyeth).—G., Dt., Cast., Wesl.

« W., R., Newe., Dodd., Camp., and others.—Hovw is, in this
sense, quite obsolete.

> De W., W., R., Vulg—De W. treats this phrase as a quo-
tation, in which opinion I would concur. Hence I write That,
with a capital. In such cases, ὅτε is often left untranslated in
the E.V., but not always. See Mark 6: 15; Luke 4: 4; 7: 16.
ch. 7: 42, and others.

¢ See N. a, ch. 1: 25.

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

2 (Though Jesus himself bap-
tized not, but his disciples,)

3 He left Judea, and departed
again into Galilee.

4 And he must

needs go
through Samaria.

5 Then cometh he to a city of
Samaria, which is called Sychar,
near to the parcel of ground that
Jacob gave to his son Joseph.

6 Now Jacob’s well was there.
Jesus therefore being wearied
with fis journey, sat thus on the
well: and it was about the sixth
hour.

7 There cometh a woman of
Samaria to draw water: Jesus
saith unto her, Give me to drink.

8 (For his disciples were gone
away unto the city to buy meat.)

IV. 25

GREEK TEXT.

2 (καίτοιγε ᾿Ϊ]ησοῦς αὐτὸς οὐκ
ἐβάπτιζεν, ἀλλ᾽ οἱ μαθηταὶ αὐ-
τοῦ")

“ N

3 ἀφῆκε τὴν ‘Lovdaiav, καὶ
» “ tL > Ν
ἀπῆλθε πάλιν εἰς τὴν 1] Ἁλιλαίαν.

ΕΣ \ δον , \
ἔδει δὲ αὐτὸν διέρχεσθαι διὰ
τῆς Σαμαρείας.
> 5 , =
5 ἔρχεται οὖν εἰς πόλιν τῆς
, 4 Ν
Σαμαρείας λεγομένην Συχὰρ,
πλησίον τοῦ χωρίου ὃ ἔδωκεν ᾿7α-
Ν > A “-“ on > n
κὼβ ᾿Ιωσὴφ τῷ υἱῷ αὐτοῦ.
5 Ge fal Ν a

6 ἦν δὲ ἐκεῖ πηγὴ Tov ᾿]ακώβ.
ε 53 > a Ν ΄
ὁ οὖν ᾿]ησοῦς κεκοπιακὼς ἐκ τῆς
ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ
τῇ πηγῇ. ὧρα ἦν ὡσεὶ ἔκτη.

Τ᾽ Ἔρχεται γυνὴ ἐκ τῆς Σα-

/, > ” [τὰ /
μαρείας ἀντλῆσαι ὕδωρ. λέγει

» Ὁ Δ. fol / “

αὐτῇ ὁ Inoovs, Alos μοι πιεῖν.

€ Ν » ca >
8 οἱ yap μαθηταὶ αὐτοῦ ἀπε-

΄ : κ᾿ ἢ ς:
ληλύθεισαν εἰς τὴν πόλιν ἵνα

REVISED VERSION.

2 (Though Jesus himself did
not ‘immerse, but his disciples ;)

3 He left Judea, and ‘went
away again into Galilee.

4 And it *was necessary that
he should go through Samaria.

5 He cometh, therefore, to a
city of Samaria called Sychar,
near to the ‘piece of ground
which Jacob gave to his son
Joseph.

6 Now Jacob’s well was there.
Jesus, therefore, ‘having become
weary from the journey, was
sitting thus on the well. It was
about the sixth hour.

7 There cometh a woman of
Samaria to draw water. Jesus
saith to her, Give me to drink.

8 (For his disciples were gone
away ‘into the city, ®*that they

9 Then saith the woman of
Samaria unto him, How is it

9 “έγει οὖν

οὗ > ,
Tpopas ayopacwot.

a a εἰ “ ᾺἊ
Σαμαρεῖτις, Πῶς σὺ ᾿]ουδαῖος ὧν

might buy "provisions.)

9 The ‘Samaritan woman,

αὐτῷῴ ἡ γυνὴ ἡ : ;
therefore, saith to him, How

d W., R., Newe., Penn, Kenr., (went).—To go away is cer-
tainly more forcible than to depart, and is the more usual
translation of the word.

ὁ The impersonal verb, dec, I would render must, in the
pres., and it was necessary that, in the imperf., (because must
lacks a separate form for the imperf.) ; especially whenever it
implies simply the necessity, or certainty of an event. When
it implies duty, or moral obligation, I would sometimes trans-
late by ought, when the subject is expressed, otherwise by
one ought. Must needs is, of course, to be rejected, as ob-
solete.—Kenr.

f W., Cast., (place); T., C., G.,It., (possession) ; R. (manor) ;
Vulg. (praedium); Germ. (Dérflein); De W., All., (Felde) .
Kist. (Ackerfelde); Dt. (stuck lants).— Parcel, in modern
language, does not exactly express the idea: it is too diminu-
tive, and would not, at the present day, be used in speaking of
land, or similar objects.

ΓΓ In the E.V., being wearied with his journey, the condi-
tion of weariness is represented as simultaneous with the act
of sitting on the well. The Orig. expresses more than this.
The perfect participle, xexomzazmws, implies that he had been
weary before he sat down, or eyen arrived at the well. The
difference between the two renderings is, indeed, but small;

still, it is worth the slight trouble of correction.—From is the
usual translation of «x, and is even better here than with.

® Unto, or to, is by no means the primary signification of
εἰς, which is placed almost always before the names of objects
which are, in some sense or another, viewed as capable of being
entered, the primary meaning of the preposition being info.
Still, there are cases in which the Eng. idiom precludes the
rendering into, where to is the best that can be given. This
is not true, however, in the present instance. I have adopted
this general rule, not only for ees, but also for other preposi-
tions: neyer to depart from the primary meaning, unless the
Eng. idiom require a different rendering, in order to make good
sense, or unless the true sense is, according to the Eng. idiom,

| better expressed by a different preposition.

56 See N. k, ch. 1: 7.

h This word occurs in the plural only in this place, in the
N. T. I prefer, for the sake of greater accuracy, to translate
it by a plural noun. In the sing., I would always render it,
food, which is more in modern style than meat.—Kenr. marg.

' R., Penn, Vulg., Cast., Dt., Germ., DeW., Port., It., Newe.
Camp., Wesl., Nary, Kenr., Erasm., Beza, Trem.—As Sama-
ritan-woman is entirely pure English, I do not see why it
should not be adopted.

96

THE GOSPEL. BY JOHN. CHAP. IV.

KING JAMES’ VERSION.

that thou, being a Jew, askest
drink of me, which am a woman
of Samaria? for the Jews have
no dealings with the Samaritans.

10 Jesus answered and said
unto her, If thou knewest the
gift of God, and who it is that
saith to thee, Give me to drink;
thou wouldest have asked of him,
and he would have given thee
living water.

11 The woman saith unto him,
Sir, thou hast nothing to draw
with, and the well is deep: from
whence then hast thou that liy-
ing water?

12 Art thou greater than our
father Jacob, which gave us the
well, and drank thereof himself,
and his children, and his cattle?

13 Jesus answered and said
unto her, Whosoever drinketh of
this water, shall thirst again :

14 But whosoever drinketh of
the water that I shall give him,
shall never thirst ; but the water
that I shall give him, shall be in
him a well of water springing up
into everlasting life.

15 The woman saith unto him,
Sir, give me this water, that I
thirst not, neither come hither
to draw.

GREEK TEXT.
> lal r lal
Tap ἐμοῦ πιεῖν αἰτεῖς, οὔσης
ἊΝ
γυναικὸς Σαμαρείτιδος ; οὐ γὰρ
΄ > col
συγχρῶνται Lovdaio. Lapapei-
ταις.
> x 5
10 ᾿ΑἋπεκρίθη ᾿]ησοῦς καὶ εἶ-
228 eo, \ \
πεν αὐτῇ, Ei nodes τὴν δωρεὰν
τοῦ Θεοῦ, καὶ τίς ἐστιν ὃ λέγων
/ lat NOX 5,
σοι, Mos μοι πιεῖν, σὺ ἂν ἤτησας
Ν
αὐτὸν, καὶ ἔδωκεν
ζῶν.
΄ » -~ ἘΦ A ,
11 Aeye: αὐτῷ ἡ γυνὴ, Κυ-
+ ΕΣ y+ Ν \
ple, οὔτε avTAnpa ἐχεῖς, καὶ TO
4 2 Ν 7 / Ss y+
eap ἐστὶ Babu: ποθεν οὖν ἔχεις
ρ x
ue Ney Ν κ᾿
τὸ ὕδωρ τὸ ζῶν ;
9 Ν Ν y 5 an \
12 μὴ ov μείζων εἶ τοῦ πατρὸς
chan > \ a ” Cn ν᾿
ἡμῶν LakwB, ὃς ἔδωκεν ἡμῖν τὸ
Ν “ιν
φρέαρ, καὶ αὐτὸς ἐξ αὐτοῦ ἔπιε,
« . “ ἊΝ
καὶ οἱ υἱοὶ αὐτοῦ, καὶ τὰ θρέμ-
ματα αὐτοῦ ;
18 ᾿Απεκρίθη ὃ ᾿Ϊ]ησοῦς καὶ
εἶπεν αὐτῇ, Πᾶς ὃ πίνων ἐκ τοῦ
ω ΄
ὕδατος τούτου, διψήσει πάλιν"
a ΤΟΝ / ’ ao
14 ὃς δ᾽ ἂν πίῃ ἐκ Tov ὕδατος
@ 5... ͵ > ᾿ς » Ν ΄,
οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσῃ
» δ bias 2 \ \ “ ἃ
εἰς τὸν αἰῶνα: ἀλλὰ τὸ ὕδωρ ὃ
lal , ’ a
δώσω αὐτῷ, γενήσεται ἐν αὐτῷ
ed ε / > \
πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν
αἰώνιον.
Ν DISS «ε \
15 Λέγει πρὸς αὐτὸν ἡ γυνὴ;
/ , a Ν A
Κύριε, δὸς μοι τοῦτο τὸ ὕδωρ,
oo \ led ΧΡ Ψ »
ἵνα μὴ διψῶ, μηδὲ ἔρχωμαι ἐν-
» ΄σ
θάδε ἀντλεῖν.

ay “ὕ
ἂν σοι ὕδωρ

REVISED VEPSION.

dost tHov, being a Jew, ask
drink of ΜῈ, who am a ‘Samari-
tan woman? For Jews have no
dealings with Samaritans.

10 Jesus answered, and said
to her, If thou didst know the
gift of God, and who it is that
saith to thee, Give me to drink,
tHou wouldst ask him, and he
would give thee living water.

11 The woman saith to him,
Sir, thou hast nothing to draw
with, and the well is deep:
whence, then, hast thou ‘the
living water ?

12 Art rHov greater than our
father Jacob, who gave us the
well, and drank κοῦ it himself,
and his *«sons, and his cattle?

13 Jesus answered, and said
to her, 1Every one that drinketh
of this water will thirst again.

14 But whoever drinketh of
the water which I will give him,
shall never thirst; but the wa-
ter which I will give him shali
“become in him a well of wa-
ter, springing up into ceternal
life.

15 The woman saith to him,
Sir, give me this water, that I
may not thirst, »nor come hither
to draw.

3 Rhemish, Dutch, De Wette, Portuguese, Campbell—The
simple article, it is true, does not fully express the force of the

double Greek article, but we can scarcely afford, out of our

limited resources, to strengthen the translation by using mate-
rials that are certain to be required in rendering other forms of

expression.

ambiguity, I think I would make the rule, now so general, a
universal one, or nearly so.

1 See N. b, ch. 3 : 16, and Gen. Obs. 6.
Ὁ Wesl., Nary, Kenr., It., Fr. 0.-S.—M., Vulg., R—W. (be

made).—H. V., ch. 1:12. Acts4:11; 10:10. Rom. 3:19.

1 Cor. 3 : 18, etc.

k Newcome, Rhemish, Doddridge—See General Observa-

tions 6.

kk Son is almost always in the singular, and very often in the
plural, the translation of véos, adopted in the E. V. To prevent

ο See N. 6, ch. 3: 16.

P Newe., Camp., Dodd., Penn, Kenr.— Neither, in this connec-

See Gen. Obs. 6.

tion, is in violation of the modern rules of English grammar.—

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

16 Jesus saith unto her, Go
call thy husband,
hither.

17 The woman answered and
said, I have no husband. Jesus
said unto her, Thou hast well
said, I have no husband:

18 For thou hast had five hus-
bands, and he whom thou now
hast, iy not thy husband: in that
saidst thou truly.

19 The woman saith unto him,
Sir, I perceive that thou art a
prophet.

20 Our fathers worshipped in
this mountain; and ye say, that
in Jerusalem is the place where
men ought to worship.

21 Jesus saith unto her, Wo-
man, believe me, the hour com-
eth, when ye shall neither in this
mountain, nor yet at Jerusalem,
worship the Father.

22 Ye worship ye know not
what: we know what we wor-
ship, for salvation is of the Jews.

23 But the hour cometh, and
now is, when the true worship-
pers shall worship the Father in
spirit and in truth: for the Fa-
ther seeketh such to worship
him.

and come|”

IV. 27

GREEK TEXT.

16 Aéye αὐτῇ ὃ ᾿Ϊ]ησοῦς,
Yraye, φώνησον τὸν ἄνδρα σου,
καὶ ἐλθὲ ἐνθάδε.

17 ᾿Απεκρίθη ἡ γυνὴ καὶ εἶ-
πεν, Οὐκ ἔχω ἄνδρα. Δέγει
αὐτῇ ὁ ᾿Ϊ]ησοῦς, Καλῶς εἶπας,

“ » 4
Or ἄνδρα οὐκ ἔχω:

4 Ν yy y
18 πέντε yap avdpas ἔσχες"
= ἃ » > -,
καὶ νῦν ὃν ἔχεις, οὐκ ἔστι σου
᾽ / “- » \ yw
avnp* τοῦτο ἀληθὲς εἴρηκας.
/ Cone ge \ /
19 Λέγει αὐτῷ ἢ γυνὴ, Αὐὖ-
nd y
pte, θεωρῶ ore προφήτης εἰ av.
20 οἱ έ «ε fol ’ Ὁ , o
Ὁ οἱ πατέρες ἡμῶν ἐν τούτῳ
τῷ Opel προσεκύνησαν" καὶ ὑμεῖς
λ ᾽ὔ “ ’ ὉΠ λ / 5 ἊΝ
eyeTe, ὅτι ἐν “]εροσολύμοις ἐστὶν
« / “ a “
ὁ τόπος, ὕπου δεῖ προσκυνεῖν.
Dik 1 / ΕΣ ΄“ « TT. ΄-
21 “έγει αὐτῇ ὁ ᾿Ϊησοῦς,
Tv ,ὔ , a »
ὕναι, πίστευσον μοι, OTL ἔρχε-
σ ", » Ἂν
ται WP, OTE οὔτε ἐν τῷ ὄρει τούτῳ
ε Γ
οὔτε ἐν ᾿]εροσολύμοις προσκυ-
δ cal
νήσετε τῷ πατρί.
° tal a
22 ὑμεῖς “προσκυνεῖτε ὃ οὐκ
/
οἴδατε" ἡμεῖς. προσκυνοῦμεν ὃ
οἴδαμεν" ὅτι y σωτηρία ἐκ τῶν
᾿Τουδαίων ἐστίν.
> + “ Δ hte
23 ἀλλ᾽ ἔρχεται wpa καὶ νῦν
a ©
ἐστιν, ὅτε οἱ αληθινοὶ προσκυ-
/ a
νηταὶ προσκυνήσουσι τῷ. πατρὶ
/ / \
ἐν πνεύματι καὶ ἀληθείᾳ: καὶ yap
\ / ΄ Ν
ὁ πατὴρ τοιούτους ζητεῖ τοὺς
a 3 «ἢ
προσκυνοῦντας αὐτόν.

REVISED VERSION.

16 Jesus saith to her, Go, eall
thy husband, and come hither.

17 The woman answered, and
said, I have no husband. Jesus
saith to her, Well Pedidst thou
say, I have no husband.

18 For thou hast had five hus-
bands, and he whom thou now
hast is not thy husband. *This
ahast thou spoken truly.

19 The woman saith to him,
Sir, I'see that ruou art a prophet.

20 Our fathers worshiped in
this mountain ; and ὙῈ say that
in Jerusalem is the place where
one ought to worship.

21 Jesus saith to her, Woman,
believe me, ‘that an hour is com-
ing, when neither in this mount-
ain, nor in Jerusalem, will ye
worship the Father.

22 Yu worship twhat ye know
not: wE worship twhat we know:
"because salvation is of the Jews.

23 But an hour is coming, and
now is, when the true worshipers
will worship the Father in spirit
and truth. for the Father ‘also
seeketh such was his worshipers.

aK. V., Luke 12 : 10.
139. 4.405920)2 38'5c2385)5.

Ch. 11:13.

universal rendering of τοῦτο.

τ W.—In the few passages where Pewoeeey is rendered to per-
ceive, in the E. V., it may very properly be translated to see.

Rom. 4 : 18.—Luke 4 : 23, is, I be-
lieve, the only passage, besides this, in the E. V., where egeew
is translated to say, when used transitively—This is the almost

Acts 2s Gis\= 8.5. 24s

vy W., C., and R. translate καὶ, also.
lessly left untranslated—Germ., De W.

« It has been well said (Blo., Alf.) that ὅτε here introduces a
reason for the fact before mentioned.
translated, because—See ch. 1 : 15, N. i.

Therefore, it ought to be

In the E. V. it is need-

* There is nothing here to prevent the translation of ὅτε.

t Newe., Camp., Latin Verss—Penn (that)—It is very evident
that the E. V. does not convey the sense of the Orig. correctly.
Besides it departs unnecessarily from the literal rendering of the
words.

~ Though the future part. often, and the pres. part. sometimes
(see Buttm., 2144, No. 3) are used to express a purpose, when
without the article, 7. e., when they express merely a verbal idea,
yet I can find no authority for so regarding them, when they
stand for substantives, as they almost always do, when preceded
by the article. -

28

KING JAMES’ VERSION.

24 God is a Spirit: and they
that worship him, must worship
him in spirit and in truth.

25 The woman saith unto him,
I know that Messias cometh,
which is called Christ; when
he is come, he will tell us all
things.

26 Jesus saith unto her, I that
speak unto thee am he.

27 And upon this came his
disciples, and marvelled that he

0 Ἂ, > a
talked with the woman: yet no μαθηταὶ avTov,

x “The most eminent critics are agreed that the clause, 6
λεγομεενος «ἄριστος, came from the Evangelist, not the woman.”
(Blo.) Accordingly, the majority of versions have this clause
enclosed in a parenthesis.

7 Talk is a very common rendering of λαλεω. It appears
here to be used of familiar conversation, as it often is else-
where. Hence talk more forcibly expresses the idea than
speak.—Newce.—E. V. y. 27, below——As no preposition pre-
cedes goz, to is preferable to with.

2 See N. m, ch. 3: 7.

2 There has been much controversy among the learned, as
to the cause of the surprise attributed to the disciples, in this
verse. The settlement of this dispute would, perhaps, be much
aided by first determining the proper rendering of wera γυναι-
Does this phrase mean, with the woman, = wera τὴς
γυναιπος, and referring definitely to the person spoken of in
the preceding verses, or, simply, with ἃ woman, as it literal-
ly reads, without the article? Dodd., Newe., Blo., Midd..
Alf., maintain the former, while Camp., Wesl, Meyer, and
others, hold the latter. Midd. and Alf. maintain, that “no
inference can be drawn, as to the indefiniteness of the noun,
from the omission of the article, after a preposition.” Now
notwithstanding the bold and sweeping assertion of these learn-
ed critics, unsupported, so far as I have seen, by a single re-
ference to parallel passages, I do not hesitate to express the
opinion, that we are not only at liberty, but are solemnly
bound, to infer the indefiniteness of a noun from the omission
of the article, even after a preposition, uuless other and
weightier considerations should urge to the opposite inference :
for no candid scholar, I presume, will alledge that the use
or omission of the art., even in such cases, is a matter of in-
difference, not subject to any fixed rule, though we, in our
comparative ignorance, may not always perceive the force and
application of the rule. It remains, then, to settle the question,
Do those weightier considerations exist in the present case ?
I reply: 1. No one has, I believe, ever denied that μετὰ τὴς

κοςξ.

THE GOSPEL. BY JOHN. CHAP.

GREEK TEXT.

24 Πνεῦμα ὁ Θεὸς: καὶ τοὺς
προσκυνούντας αὐτὸν, ἐν πνεύ-
ματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.

25 Λέγει αὐτῷ ἡ γυνὴ, Οἶδα
ὅτι Meaaias ἔρχεται: (ὁ λεγό-
μενος Χριστός") ὅταν ἔλθῃ ἐκεῖ-
νος, ἀναγγελεῖ ἡμῖν πάντα.

26 A€ya αὐτῇ ὁ ᾿Ϊ]ησοῦς,
"Ey εἰμι, 6 λαλῶν σοι.

27 Καὶ ἐπὶ τούτῳ ἦλθον οἱ

a \ Ν 2 Uf > Ν
OTL μετὰ γυναικὸς ἐλάλει" οὐδεὶς

IV.

REVISED VERSION.

24 God [is] aspirit; and those
who worship him must worship
in spirit and truth.

25 The woman saith to him,
I know that Messiah is coming,
*(who is called Christ :) when he
cometh, he will tell us all things.

26 Jesus saith to her, I, who
am talking to thee, am [He.]

27 And upon this came his
disciples, and :woudered that he

΄
καὶ ἐθαύμασαν : é
was talking with: ἃ woman:

yuvamos would exactly convey the meaning of the Εἰ. V., with
the woman, or, that that phrase would be perfectly good and
classical Greek. On the other hand, nothing can be clearer
than that wera γυναιίκος will not only bear the rendering, with
a woman, but that this is, indeed, its most natural and ap-
propriate rendering.—2. No person entertaining a proper
regard for the inspired word, will be likely to suspect that the
Eyangelist, through ignorance or design, omitted the art. where
it was analogically due, and where a good scholar would have
used it; or, that God has been pleased, in his word, to say one
thing, while he means anotheg@-3. The Evangelist either
means, (as he says,) ὦ woman, = a female, or he means, the
woman = that particular woman previously introduced tc
notice. If he means the former, we haye, in the very thing
stated, a satisfactory reason for the surprise predicated of the
disciples ; and here the matter rests. They wondered, simply,
that he was talking with a person of the opposite sex. The
fact is stated, and conjecture is altogether unnecessary. If he
means the latter, not only does he fail to express his meaning
in definite language, but we are still left to conjecture the real
cause of their surprise. Why should they wonder that he was
talking with that particular woman, more than any other? If
to this it be answered, that it was “because she was a Samar-
itan,” (Dodd., Newe.) I reply, that this is a mere gloss, and
forms no part of the information contained in the Text. Or
if it be said, that it was because she was a woman of bad char-
acter, to this I reply, that, at the time referred to, so far as we
know, the disciples were profoundly ignorant of her character.
—4, There is nothing in the context, that militates against the
proposed interpretation. Lightfoot, Gill, and others, have
shown, by numerous quotations from the Talmud, and Rabbin-
ical writings, that it was a preyalent opinion among the Jews,
that to hold a conversation with a woman, “ on any serious and
important matter, did but ill suit the dignity and gravity
which ought to be uniformly maintained by a rabbi, or doctor
of their law.” (Camp.) It is no objection to this view, that
these were foolish prejudices, disregarded by the Savior, in
repeated instances, with the full knowledge of his disciples ;

THE GOSPEL. BY JOHN. CHAP.

TN.

KING JAMES’ VERSION.

man said, What seekest thou?
or, Why talkest thou with her?

28 The woman then left her
water-pot, and went her way
into the city, and saith to the
men,

29 Come, see a man which
told me all things that ever I
did: is not this the Christ?

30 Then they went out of the
city, and came unto him.

31 In the mean while his dis-
ciples prayed him, saying, Mas-
ter, eat.

32 But he said unto them, I
have meat to eat that ye know
not of.

33 Therefore said the disci-
ples one to another, Hath any
man brought him aught to eat?

34 Jesus saith unto them, My
meat is to do the will of him
that sent me, and to finish his
work.

35 Say not ye, There are yet
four months, and then cometh

GREEK TEXT.

μέντοι εἶπε, Τί ζητεῖς; ἢ, Τί
λαλεῖς μετ᾽ αὐτῆς ;

28 ᾿Αφῆκεν οὖν τὴν ὑδρίαν
αὐτῆς ἡ γυνὴ, καὶ ἀπῆλθεν εἰς
τὴν πόλιν, καὶ λέγει τοῖς ἀνθρώ-
ποις,

29 Ζεῦτε, ἴδετε ἄνθρωπον, ὃς
εἶπέ μοι πάντα boa ἐποίησα"
μήτι οὗτός ἐστιν ὁ Χριστός ;

80 ᾿Ειζῆλθον οὖν ἐκ τῆς πό-
λεως, καὶ ἤρχοντο πρὸς αὐτόν.

31 Ev be τῷ μεταξὺ npo-
των αὐτὸν οἱ μαθηταὶ, λέγοντες,
‘Papi, φάγε.

32 Ὃ δὲ εἶπεν αὐτοῖς, ᾿Εγὼ
βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ
οἴδατε.

58 "EXeyov οὖν οἱ μαθηταὶ
πρὸς ἀλλήλους, Myris ἤνεγκεν
αὐτῷ φαγεῖν ;

84 Λέγει αὐτοῖς ὃ ᾿]ησοῦς,
"Epov βρῶμά ἐστιν, ἵνα ποιῶ τὸ
θέλημα τοῦ πέμψαντός με, καὶ
τελειώσω αὐτοῦ τὸ ἔργον.

35 οὐχ ὑμεῖς λέγετε, ὅτι ἔτι
τετράμηνόν ἐστι, καὶ ὃ θερισμὸς

REVISED VERSION.

“nevertheless no one said, What
seekest thou? or, Why art thou
talking with her?

28 The woman, therefore, left
her water-pot, and went away
into the city, and saith to the
men,

29 Come, see a man, who told
me all things that I ever did.
*Is this the Christ ?

30 They went out of the city,
‘therefore, and were coming to
him.

31 And in the meantime, his
disciples kept ‘asking him, say-
ing, ‘Rabbi, eat.

32 But he said tu them, I have
‘food to eat,of which yz know
not.

33 The disciples, therefore,
said, one to another, Did any
one bring him “[any thing] to
eat 7

34 Jesus saith to them, My
‘food is, to do the will of him
that sent me, and finish his
work.

35 Do not vE say, "That ‘it is
yet four months, and the harvest

aa See Ν. 5. ch: 7: 13.

+ There are only two passages in the N. T. in which μητε is
translated, not, viz.: this one, and Matt. 12: 23. Commentat-
ors are not agreed, as to whether this translation is proper, or
not. Blo., Camp., Spencer, Kenr., and others, affirm that
the negative is not implied, and it does seem doubtful whether
μητε is ever used in the sense of annon. Other interpreters,
with most of the Versions, agree with the E. V. I think
Blo. has satisfactorily proved that wre should not be trans-
lated in this passage.

¢ The editors, generally, reject ovy of the Text. Rec. I would
leave out therefore in the revision.

AH Ves Gls es LOR at 25's 9. LDN Sie Tee Ost D5 see —
Ask is the most common rendering of this verb. I would

for the Evangelist is not condemning his conversation, nor justi-
fying their surprise, but simply recording the fact, as part of
his narrative ; and it should be borne in mind, that this occur-
rence took place near the commencement of his ministry, and

always so render it, except, perhaps, in the more solemn forms
of entreaty.—See ch., 16: 26; 17: 9, 15, 20.
® See N. s, ch. 1: 49,

* Penn, Newe., Kenr.—The word, meat, is so much more
restricted in its meaning now than formerly, that I prefer the
synonym, food, both for the translation of this word, and that
of βρώμα, unless when spoken of flesh, as in Rom. 14: 15, 20,
and elsewhere.

‘t Aught is so nearly obsolete, that I haye ventured to sub-
stitute for it the equivalent any thing.

4 W., R.—There seems to be no necessity here for leaving
ὅτε untranslated.

‘ [ adopt the literal translation of τετραμην»ον ἐστε, because
I consider it far more elegant than the Εἰ. V.

of their discipleship, when they were but imperfectly acquaint-
ed with his views of conduct, and were doubtless under the
influence of many of the prejudices received in their previous
education.

90

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

harvest ? behold, I say unto you,
Lift up your eyes, and look on
the fields; for they are white
already to harvest.

36 And he that reapeth re-
ceiveth wages, and gathereth fruit
unto life eternal: that both he
that soweth, and he that reap-
eth, may rejoice together.

37 And herein is that saying
true, One soweth, and another
reapeth.

38 I sent you to reap that
whereon ye bestowed no labour:
other men laboured, and ye are
entered into their labours.

39 And many of the Samari-
tans of that city believed on
him for the saying of the woman,
which testified, He told me all
that ever I did.

40 So when the Samaritans
were come unto him, they be-
sought him that he would tarry
with them: and he abode there
two days.

41 And many more believed,
because of his own word;

GREEK TEXT.
” > \ ΄ὕ a
ἔρχεται ; ἰδοὺ, λέγω ὑμῖν, ’ Hra-
\ > \ δ a \
pare τοὺς ὀφθαλμοὺς ὑμῶν, Kal
ἊΝ ἂν / 7
θεάσασθε τὰς χώρας, ὅτι λευκαί
ἂν Ν 7
εἰσι πρὸς θερισμὸν ἤδη.
« VA Ν
36 καὶ ὁ θερίζων μισθὸν λαμ-
΄ὔ ΄ Ss >
βάνει, καὶ συνάγει καρπὸν eis
\ v2
Conv αἰώνιον" ἵνα καὶ 6 σπείρων
cr /
ὁμοῦ χαίρῃ Kal ὁ θερίζων.
Ω » \ ΄ ε / 3 \
37 ἐν yap τούτῳ ὃ λόγος ἐστὶν
Ν “ δ΄
ὁ ἀληθινὸς, ὅτι ἄλλος ἐστὶν ὃ
A
σπείρων, καὶ ἄλλος ὁ θερίζων.
Ω SN > Ψ, ἘΠ σι ,ὔ
98 ἐγὼ ἀπέστειλα ὑμᾶς θερί-
A > ε a ,
Ce ὃ οὐχ ὑμεῖς κεκοπιάκατε"
3, ΄ cr
ἄλλοι κεκοπιάκασι, Kal ὑμεῖς εἰς
Ν , 2A > /
Tov κοπον αὑτῶν εἰσεληλύθατε.
> \ a / ,ὔ
39 “Lk δὲ τῆς πόλεως ἐκείνης
\ a
πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν
vy a NTN , a
Σαμαρειτῶν, διὰ tov λόγον τῆς
Ν ΄ σ 5)
γυναικὸς paptupovons, Ore εἶπέ
, “
μοι πάντα ὅσα ἐποίησα.
c 3 3 Ν ow
40 “Qs οὖν ἦλθον πρὸς αὐτὸν
΄ lal > / aN a
οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖ-
> > ἢ vy a
ναι παρ᾽ αὐτοῖς" καὶ ἔμεινεν ἐκεῖ
"4 «ε A
δύο ἡμέρας.
a ,
41 καὶ πολλῴ πλείους ἐπί-
\ Ν / a
στευσαν διὰ τὸν λόγον αὐτοῦ,

Ιν.

REVISED VERSION.

cometh? Behold, I say to you,
Lift up your eyes, and ‘see the
fields, ‘that they are white
already to harvest.

36 And rthe reaper receiveth
a reward, and gathereth fruit to
eternal life; so that both rthe
sower, and rthe reaper may re-
joice together.

37 For “in this ethe true say-
ing is, »That one is rthe sower,
and another rthe reaper.

38 I sent you to reap that 4on
which ye ‘have not labored:
others have labored, and yr are
entered into their :labor.

39 And many of the Samari-
tans of that city believed on him,
‘because of the saying of the

,| woman, testifying, He told me-

all "things that I ever did.

40 When, therefore, the Sa-
maritans came to him, they kept
‘asking him ‘to vabide with them :
and he abode there two days.

41 And many more believed,
because of his word ;

} See N. a, ch. 1: 14.

k See N. i, ch. 7: 22.

ἐπι, C., G.—I would always translate μεσϑος, reward.

m G., R.—It is surely needless to apologize for this change,
as yag is almost uniformly rendered for.

n W., R., Penn, Kenr., Cast., It.—In this is more literal than
herein.—See Gen, Obs. 6.

ows, Ο R. Wesl.Penn, Nary, Kenr.—See ch. 1: 8,
N. o.—As αληϑένος is accompanied by the art., it cannot be
assigned to the predicate, but must be construed with ὃ doyos,
and the whole rendered, the true saying. There remain but
two ways of translating the verse: ‘For in this is the true
saying, That one is the sower, and another the reaper,” the
reference being to a proverb already well known ;—or, “ For in
this the true saying is, That one is the sower, &c.,” in which
case the speaker may be viewed as originating the proverb.
The latter view I take to be preferable, not only because ὃ doyos
stands before eazy, but because this translation makes better
sense than the other.

P The participial forms, 6 ϑεριζων, ὃ σπείρων, occur so fre-

quently in these verses, that I greatly prefer the substantive
rendering, the reaper, the sower, to the more clumsy peri-
phrasis, he that reapeth, he that soweth, of y. 36, or the de-
fective translation of y. 37.

1 Dodd., Newe., Penn.—On which, is more literal than
whereon, and quite as elegant.—See Gen. Obs. 6.

τ Dodd., Newe.—The verb is in the perf. tense.
on, is more literal than to bestow labor upon.

To labor

s T know not why all the older Engl. Verss. translate κοσον
by the plural, unless it be in imitation of the Vulg.—Cast.,
It., Germ., Port., Fr. 0.-S..—M.

t See vy. 41, 42, below.—Because of gives a more definite
idea, and is a more usual rendering of δέα, than for.

u See v. 29, above.—W., T., G., R., Penn, Newc., Nary,
Kenr.

vy W., Penn, Dodd., Camp., Wesl., Kenr.—There is here,
certainly, in the E. V. an unnecessary departure from the
usual rendering of the infinitive.

w See N. z, ch. 1. 33.—Penn, Newc.—E. V., next clause.

THE GOSPEL. BY JOHN. CHAP.

IV. 91

KING JAMES’ VERSION.

42 And said unto the woman,
Now we believe, not because of
thy saying: for we have heard
him ourselves, and know that this
is indeed the Christ, the Saviour
of the world.

> / Ν Ν
οὐκέτι διὰ τὴν

στός.
43 Now after two days he) 43 Mera δὲ
departed thence, and went into

Galilee.

44 For Jesus himself testified,
that a prophet hath no honour
in his own country.

τὴν [᾿αλιλαίαν.

45 Then when he was come
into Galilee, the Galileans re-
ceived him, having seen all the
things that he did at Jerusalem
at the feast: for they also went |
unto the feast.
τὴν ἑορτήν.

46 So Jesus came again into
Cana of Galilee, where he made
the water wine. And there was
a certain nobleman, whose son
was sick at Capernaum.

47 When he heard that Jesus
was come out of Judea into.
Galilee, he went unto him, and
besought him that he would
come down, and heal his son:
for he was at the point of death.

> ΄
ἀποθνήσκειν.

x Newe., Wesl., Penn, It., De W., Fr. 0..-S..-_M.—Certainly,
ovz...ete cannot be rendered now... not, without using a most
unwarrantable liberty.

y Tisch. and Lachm. reject ὁ Xocsros.—Griesb. considers this
reading doubtful. It is wanting in two very ancient, and some
more modern MSS., also in the Vulg. and several other ancient
Verss. I would leave out the words, the Christ, and append
this note: Some copies have, the Christ, the Savior of the
world.—W., R., Penn, Nary, Kenr., and others.

= R., Dt., De W., Newe., Camp., Wesl.—Penn, It., (those).
—It is strange that a large majority of translators seem not to
have noticed the connection between this verse and y. 40,
above.

= See Ν. ἃ, y. 3, above.

> Tisch. rejects the words, zae απηλϑεν, which are want-

GREEK TEXT.

᾿ = " “
42 τῇ τε γυναικὶ ἔλεγον, Ort

/ > Ν /
στεύομεν: αὐτοὶ γὰρ ἀκηκόαμεν,
” “ δὰ / >
καὶ οἴδαμεν ὅτι οὗτος ἐστιν ἀλη-
cal Ν fal if,
θῶς ὁ σωτὴρ τοῦ κόσμου, 6 Xpr-

ἐξῆλθεν ἐκεῖθεν, καὶ ἀπῆλθεν εἰς

SIN \ a fol 3
44 αὐτὸς γὰρ ὃ Incovs ἐμαρ-
΄ o , > σι ϑαν
τύρησεν, ὅτι προφήτης ἐν τῇ ἰδίᾳ

/ > 3,
πατρίδι τιμὴν οὐκ ἔχει.

“ 3 3 \
45 “Ore οὖν ἦλθεν εἰς τὴν
΄ ἊΝ «
Ταλιλαίαν, ἐδέξαντο αὐτὸν οἱ
΄ 4 « {/ A
Τ᾽αλιλαῖοι, πάντα ἑωρακότες ἃ
, « ΄, ΄“
ἐποίησεν ἐν ᾿]εροσολύμοις ἐν τῇ
« col Ν > \ \ 3 >
ἑορτῇ: Kal αὐτοὶ yap ἦλθον εἰς

ἘΣ > > ” ’
40 ᾿λθεν οὖν ὁ ᾿]ησοῦς πά-
3 \ 5 ee ν ,
λιν εἰς τὴν Kava τῆς 1 αλιλαίας,
“ Lt ἢ» 5
ὅπου ἐποίησε τὸ ὕδωρ οἶνον. καὶ
35 \ eines eX » ΄
ἣν τις βασιλικὸς, οὗ ὃ υἱὸς ησθέ-
» 4
νει ev Καπερναούμ.
Ὁ / “ > a
47 οὗτος ἀκούσας ὅτι ᾿Ϊ]ησοῦς
“ » Le yt / > \
ἥκει ἐκ τῆς Lovdatas eis τὴν Ia-
5 la Ν Sia
λιλαίαν, ἀπῆλθε πρὸς αὐτὸν, Kat
3 τ
> / > ἊΣ a Lal bw haa
ἠρώτα αὐτὸν ἵνα καταβῇ καὶ ἰάση-
tol \ Cia y \
ται αὐτοῦ τὸν υἱόν: ἤμελλε yap

REVISED VERSION.

42 And said to the woman,
We «no longer believe because
of thy saying; for we ourselves
have heard; and we know that
this is indeed ythe Christ, the
Savior of the world.

Ν Ν
σὴν λαλιὰν πι-

43 Now after ‘the two days
he *went out thence, "and went
away into Galilee.

A VA e /
Tas Ovo ἡμέρας

44 For Jesus himself testified,
that a prophet hath no honor in
his own country.

45 When, therefore, he came
into Galilee, the Galileans re-
ceived him, haying seen all
things which he did in Jerusa-
lem, during the Feast: for they
also themselves came to the
Feast.

46 «Jesus came, therefore,
again into Cana of Galilee, where
he made the water wine. And
there was a certain nobleman,
whose son was sick in Caper-
naum.

47 He, hearing that Jesus
was come out of Judea into
Galilee, went to him, and was
‘asking him, that he would come
down and heal his son: for he
was ‘about to die.

ing in three ancient MSS. (BCD), and in several ancient
Verss. and Fathers.—Lachm. and Griesb. consider the reading
doubtful. I would reject the words, and went away, and put
this note in the margin: Some copies insert here, and went
away.

¢ The words, 6 Inoovs, not being found in most of the
ancient MSS. and Verss., are evidently an Italic insertion.
They are rejected by Griesb., Lachm., Tisch., Theile, and
others. I would, therefore, translate, He came, &c.

4 See N. d, y. 31, above.

eK. V., Acts 3: ὃ; 18: 14; 20: 3. Heb. 8: 5.—Cast.
(moriturus erat). I can find no phrase that so elegantly and
concisely translates μελλω, followed by the infin., as to be
about. I would adopt this rendering in many cases besides
those enumerated.

92

KING JAMES’ VERSION.

48 Then said Jesus unto him,
Except ye see signs and won-
ders, ye will not believe.

49 The nobleman saith unto

him, Sir, come down ere my
child die.

50 Jesus saith unto him, Go
thy way; thy son liveth. And
the man believed the word that
Jesus had spoken unto him, and
he went his way.

51 And as he was now going
down, his servants met him, and
told him, saying, Thy son liveth.

52 Then inquired he of them
the hour when he began to
amend. And they said unto
him, Yesterday at the seventh
hour the fever left him.

53 So the father knew that
it was at the same hour, in the
which Jesus said unto him, Thy}.
son liveth: and himself felis
and his whole house.

54 This is again the second

THE GOSPEL. BY JOHN. CHAP.

IV.

GREEK TEXT.

48 εἶπεν οὖν ὁ ᾿Ιησοῦς προς
αὐτὸν, ᾿Εὰν μὴ σημεῖα καὶ τέ-
ρατα ἴδητε, οὐ μὴ πιστεύσητε.

49 Λέγει πρὸς αὐτὸν ὁ βασι-
λικὸς, Κύριε, κατάβηθι πρὶν ἀπο-
θανεῖν τὸ παιδίον μου.

50 “έγει αὐτῷ ὁ “Inaois,
Πορεύου: ὁ υἱός σου Gj. Καὶ
ἐπίστευσεν ὁ ἄνθρωπος τῷ “λόγῳ
ᾧ εἶπεν αὐτῷ ὁ ᾿Ϊ]ησοῦς, καὶ ἐπο-
ρεύετο.

51 ἤδη δὲ αὐτοῦ καταβαίνον-
Tos, οἱ δοῦλοι αὐτοῦ ἀπήντησαν
αὐτῷ, καὶ ἀπήγγειλαν λέγοντες,

"Or ὁ παῖς σου ζῇ.

52 ’Ervdero οὖν παρ᾽ αὐτῶν
τὴν ὥραν ἐν ἣ κομψότερον ἔ ἔσχε"
καὶ εἶπον αὐτῷ, Ὅτι χθὲς ὦ ὥραν
ἐβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός.

53 "ἔγνω οὖν ὁ πατὴρ, ὅτι ἐν
ἐκείνῃ τῇ ὥρᾳ, ἐν ἢ εἶπεν αὐτῷ
ὁ ᾿]ησοῦς, "Ort ὁ υἱός σου ᾧ.
Καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία
αὐτοῦ ὅλη.

54 τοῦτο πάλιν δεύτερον ση-

REVISED VERSION.

48 Jesus, therefore, said to
him, ‘If ye see not signs and
wonders, ye will not believe.

49 The nobleman saith to him,
Sir, come down, ‘before my child
die.

50 Jesus saith to him, Go, thy
son is living. And the man be-
lieved the word which Jesus
fsaid to him, and was going.

51 And as he was now going
down, his servants met him, and
told, saying, Thy *child is living.

52 He inquired of them, there-
fore, the hour ‘in which he grew
better. And they said to him,
Yesterday, at the seventh hour,
the fever left him.

53 The father, therefore, knew
that [it was] in «that hour in
which Jesus said to him, Thy son
is living. And he himself be-
lieved, and ‘all his house.

54 This "again, a second "sign,

ΓΟ Sce N. g, ch. 8: 3.—Ere is “antiquated.” (Worcester.)
& W., R., Vulg., Germ., Kenr.—E. V., generally.

* T., Germ., Dt., Berl. Bib., Beng., Stoltz.—De W. (Knabe) ;
Camp. (boy). This word is rendered son in only two pas-
sages, besides this, in the E. V. (Acts 3: 13, 26), and in these
it would be quite as well translated child—See Acts 4:
27, 30.

* Vulg., Dt., W., Germ., De W., Nary.—This is more literal
than when.—See next verse.

} Thave made this alteration for the purpose of giying a
more modern complexion to the translation.—Kenr.

« There seems to be no necessity for yarying from the com-
mon rendering of exeevos in this case. The idea is rendered
with sufficient emphasis by the qualifying clause that follows.
—W. (thilke).

ΤΠ. ACh Asia 905, τ 10... 10 11:14; 18: 8.
Heb. ὃ : 2, 5.—This is the only case in which the phrase is so
rendered in the E. V.

™ Commentators haye been much puzzled to know what to
do with za/w. Blo., Camp., and Alf, refer it (“not in

228

construction, but in sense,’ says the latter,) to ελϑὼων ex τ. I.
How these learned critics are able to discover the sense by
overriding the construction, I am at a loss to imagine. We
could only refer zaduw to ελϑῶὼν, on the supposition that the
words of the passage, in all Greek copies extant, have suffered
an important transposition in the hands of the transcribers,
of which there is, I believe, no evidence. A more plausible
view is that taken by Newe., and most probably by Penn, and
others, who leaye the word untranslated: that zads is merely
an appendage of devzegoy, and, according to our modes of
thought, redundant. It must be confessed, that this word
does seem to be redundant in Matt. 20 : 42; Ch. 21:16; and
Acts 10: 15, though not, as stated by Newe., in Gal. 4: 9.
(See N. h, ch. 3:3). But this redundancy is only in appear-
ance ; for, in all these cases, eA is a strengthening adverb,
and nothing that imparts real strength is redundant. The
E. V., Germ., and many others, give, I think, the idea more
correctly than either of those referred to aboye; though in
so doing, they show a reckless disregard of the rules of Greek
grammar, that ought, if possible, to be avoided. I consider
the view given by Meyer substantially correct (diess hat Jesus

THE GOSPEL. BY JOHN. CHAP. Υ.

KING JAMES’ VERSION.

miracle that Jesus did, when
he was come out of Judea into
Galilee.

CHAP. V.

Arter this there was a feast

of the Jews: and Jesus went up|’

to Jerusalem.

2 Now there is at Jerusalem,
by the sheep market, a pool,
which is called in the Hebrew
tongue, Bethesda, having five
porches.

3 In these lay a great multi-
tude of impotent folk, of blind,
halt, withered, waiting for the

GREEK TEXT.
a > , awe δὰ \
μεῖον ἐποίησεν ὁ ᾿ἴησους, ἐλθὼν

i > > \
ex τῆς Lovdaias εἰς τὴν Tada-
Aaiav.

CHAP. V.

a 3 N fod
META ταῦτα ἦν ἑορτὴ τῶν
]ουδαίων, καὶ ἀνέβη ὁ ᾿Ιησοῦς
> /
εἰς “Τεροσόλυμα.
a
2 "ἔστι δὲ ἐν τοῖς “]εροσολύ-
S438 “ ΄ ,
pois ἐπὶ TH προβατικῇ κολυμβη-
θρα, ἡ ἐπιλεγομένη “Ἐβραϊστὶ
Βηθεσδὰ, πέντε στοὰς ἔχουσα.
8. ἐν ταύταις κατέκειτο πλῆθος
Ν cal ᾽ / “
πολὺ τῶν ἀσθενούντων, τυφλῶν,
a ΄ » / \
χωλῶν, ξηρῶν, ἐκδεχομένων τὴν

REVISED VERSION.

did Jesus, on coming out of Ju-
dea into Galilee.

CHAP. V.

Arter ‘these things there was
a feast of the Jews, and Jesus
went up to Jerusalem.

2 Now there is in Jerusalem,
by the Sheep-[’gate,] a pool,
which is called in «Hebrew, Be-
thesda, having five porches.

3 In these were lying a “great
multitude of the ‘sick, blind,
‘lame, withered, ‘waiting for

moving of the water.

2 W., R., Newe., Nary, Penn, Kenr. It is very seldom, in
the E. V., that ταὐτὰ is rendered ¢his, or that, but almost al-
ways, these things. ‘This distinction is the more important, if
it be true, as Liicke remarks, that “when John wishes to in-
dicate immediate succession, he uses μετα τοῦτο; when me-
diate, after an interval, wera tava.”

> EH. V. marg. Dt., De W., Port., It., Penn, Fr. 0.,-S..-G.,
Wesl., Camp., Newe.—This gate is mentioned in Neh, 3: 1, 32;
12: 39, where the Sept. translate by this same word. “It was
probably,” says Rob., “so called, as the place where sheep were
sold for the sacrifices of the temple.”

εν. G., R., E. V. ch. 19: 13, 17 (with the art.), 20. Dt.,
De W., Port., It., Vulg., Cast., Camp., Nary, Kenr., Schott,
Erasm., Beza, Trem.—In Hebrew is enough to express the
idea clearly and elegantly.

4 Tisch. rejects πολυ, which is wanting in four uncial MSS.
(BCDL). Lachm. and Griesb. consider it probably spurious.
I would put in the margin.: Some copies omit great.

e W., T., C., G., R., Fr. 0.-S..—M., Dodd., Kenr., Dt., De W.,
Germ., Cast.—No doubt the languentium of the Vulg. ex-
presses the idea well enough in Latin. This, and y. 7, below,
are the only places where ασϑενοειν is rendered, in the E. V.
by the word, impotent. To be sick, or weak, is the almost
universal rendering. When the word refers to bodily infirmi-
ty, I would translate it, to be sick ; otherwise, to be weak.

‘ Newe., Penn, Camp., R., Dodd., Kenr.—Halt is obsolete,
in this sense.

als zweiten Zeichen widerum gethan) ; that is to say, rovro is
alone the immediate object of ἐποίησεν; παλεν follows, as a
modifier of the yerb, it is true, but with very slight depend-
ence upon it; while δεύτερον onuecoy stands in apposition
with zovro. By adopting this translation, which is perfectly

a /
τοῦ ὕδατος κίνησιν.

the moving of the water.

& This passage, from ἐκδεχομένων, v. 3, to voonuate, end of
y. 4, I have carefully revised, though I am strongly inclined to
recommend its entire rejection: 1. Because it is wholly wanting
MSS. (BC) while the first clause of
it, from exd. to xu. is wanting in two others, one of them very

in two of the most ancient

ancient (A L), and the latter clause, from ayy. to yoo. is wanting
in one other, also very ancient (D).—2. Because, like the pas-
sage, ch. 7: 53—ch. 8:11 (see below), it abounds in varieties
of reading, and in words awa dey., the style being unlike
that of this Apostle—3. Because, as Bloomfield remarks, “the
whole narration savors of Jewish fancy.”—The internal evidence
is strongly against its genuineness.—4. Because it is entirely
rejected by the learned and judicious editors, Griesb., Knapp,
Theile, and Tischendorf, and by a goodly number of learned
interpreters. “The passage in question,” says Bloomfield, “ must,
therefore, undoubtedly have owed its origin to those who
intended to explain what we read in y. 7, and has been rightly

rejected by Mill. (Kuincel.) "—“ Semler, Michaelis, and Marsh

reject v. 4.” (Newce.)——Meyer calls this passage a legendary
addition. I would add, that many MSS. have this passage, or

portions of it, marked with the usual signs of suspicion; and
that there is, in the ancient Verss., the same variety of reading
that has been noticed in the MSS. On this whole subject, the
reader can consult, for further information, Bloomf., Alf., Meyer,
Penn, and Kuineel, in loco.

literal, and does no violence whatever to the rules of grammar,
I apprehend we may avoid all the difficulties that have been
noticed by interpreters.

" See N. x, ch. 2: 11.

THE GOSPEL. BY JOHN. CHAP. V.

KING JAMES’ VERSION.

4 For an angel went down at
a certain season into the pool,
and troubled the water: whoso-
ever then first after the troub-
ling of the water stepped in,
was made whole of whatsoever
disease he had.

5 And a certain man was
there, which had an infirmity
thirty and eight years.

6 When Jesus saw him lie,
and knew that he had been now
a long time in that case, he saith
unto him, Wilt thou be made
whole ?

7 The impotent man answer-
ed him, Sir, I have no man,
when the water is troubled, to
put me into the pool: but while
1 am coming, another steppeth
down before me.

8 Jesus saith unto him, Rise,
take up thy bed, and walk.

9 And immediately the man

was made whole, and took up| ὁ ἄνθρωπος
a

GREEK TEXT.
yy \ A Ν
4 ἄγγελος γὰρ κατὰ καιρὸν
/ » fal ΄
κατέβαινεν ἐν τῇ κολυμβήθρᾳ,
i Φ Ν 3
καὶ ἐτάρασσε τὸ ὕδωρ: ὁ οὖν
a N Ν Ν \
πρῶτος ἐμβὰς μετὰ THY ταραχὴν
ao ε \ 3. Ὁ ἊΣ ΄
τοῦ ὕδατος, ὑγιὴς ἐγίνετο, ᾧ δη-
,
ποτε κατείχετο νοσήματι.
5 ΄ a °
5 “Hv δέ τις ἄνθρωπος ἐκεῖ
Ν 2 “
τριακονταοκτὼ ἐτὴ ἔχων ἐν τῇ
ἀσθενείᾳ.
ἐς 29% © 9 ~
6 τοῦτον ἰδὼν ὁ ᾿]ησοῦς κατα-
/ Ν Ν “ Ν w+
κείμενον, καὶ γνοὺς OTL πολὺν ἤδη
/ + , > lal ΄
χρονον ἔχει, λέγει αὐτῷ, Θέλεις
\
ὑγιὴς γενέσθαι ;
3 4 > a ¢ » fol
T ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν,
΄ lf
Κύριε, ἄνθρωπον οὐκ ἔχω, ἵνα
σ a WA 4
ὅταν TapaxOn τὸ ὕδωρ, βάλλῃ με
εἰς τὴν κολυμβήθραν: ἐν ᾧ δὲ
sb cana gents tp
ἐρχομαι eyw, ἄλλος πρὸ ἐμοῦ
καταβαίνει.
/ > lal « » a
8 Λέγει αὐτῷ ὁ JInaovs,
7 5 Ν ΄, /
Eyeipa, apov τὸν κράββατον
‘ 4
GOV, Kal περίπατει.
\
9 Kai εὐθέως, ἐγένετο ὑγιὴς
ἀν ES" Ἃ »
καὶ npe τὸν κραββα-

REVISED VERSION.

4 For an angel used to go
down at a certain time into the
pool, and trouble the water : he,
therefore, who first ‘went in,
after the troubling of the water,
used to be made whole, of
whatever disease he *was held.

5 And a certain man was
there, who ‘was _ thirty-eight
years in feeble health.

6 Jesus, seeing ur lying, and
knowing that he shad now ‘been
["so] a long time, saith to him,
Dost thou ewish to be made
whole ?

7 The ‘sick man answered
him, Sir, I have no man, Pthat,
when the water is troubled, he
may put me into the pool: but
while I am coming, another
agoeth down before ΜΕ.

8 Jesus saith to him, Rise,
take up thy bed, and walk.

9 And immediately the man
was made whole, and took up

h This is the usual rendering of this word, and I see no reason
for departing from it in this case—W., Wesl., Kenr. (times) —R.

' This is, I believe, the only passage, in which the E. V. ren-
ders eufacrvery, to step in—Newe., Dodd., Wesl.

« W., R. (holden); Germ. (behaftet war) ; It., Dt., Cast., Vulg.,
Fr. O.—The E. V., perhaps, expresses the idea, but not so strong-
ly as it is expressed by the passive form.

1 Very often ey is used in the sense of ecu, especially in the
It oc-
curs, however, in this sense, without any such adverb, in ch. 11:17,

phrases, καλως, κακως, οὕτως, ἑτοίμως, allows... exer.
where τεσσερας ἥμερας is not properly the object of the verb, but
rather an adverbial modifier. It would appear that ἔχεν ev τῇ
aote_vece, is probably synonymous with ezew aotevecay (Acts
28:9. Heb. 7:28). So in English to have feeble health = to be
in feeble health. By rendering ἐχὼν as I have done, I am enabled
to translate the remainder of the sentence literally, the whole
conveying the exact idea of the Orig. in perfectly good English.
I know of no other way in which this object can be attained.

This form of expression “is found in the classical writers.” (Blo.).

m [ have rendered this word feeble health, simply because this
expression exactly conveys the idea of the Original, neither more
nor less. Infirmity is objectionable, because of its zndefiniteness.
Sickness is more definite, but for other obvious reasons, inadmissi-

ble in this place.

» So is more concise than zn that case, and expresses the same
idea. I cannot, however, agree with those interpreters who
explain this clause by reference to the last clause of y. 5. It is
not ev τῇ ασϑενείᾳ (Blo.) that we are to supply, but xara-
κείμενος. Doubtless Jesus knew that he had been a long time
sick, but it was evidently the knowledge of the fact that he had
been a long time lying there, waiting for some one to put him
into the pool, that so excited his sympathies on this occasion.—

Penn, Sharpe.
° See note y, ch. 1 : 43.
P See Note k, ch. 1 : 7.

4 This is the only case in which the E. V. renders κατα:
Bawew, to step down.—Newe., Nary, Penn, Kenr.

THE GOSPEL. BY JOHN. CHAP..-

KING JAMES’ VERSION.

his bed, and walked: and on the
same day was the sabbath.

10 The Jews therefore said
unto him that was cured, It is
the sabbath-day ; it is not law-
ful for thee to carry thy bed.

11 He answered them, He
that made me whole, the same
said unto me, Take up thy bed,
and walk.

12 Thenasked they him, What
man is that which said unto thee,
Take up thy bed, and walk?

13 And he that was healed
wist not who it was: for Jesus
had conveyed himself away, a
multitude being in that place.

14 Afterward Jesus findeth
him in the temple, and said un-
to him, Behold, thou art made
whole: sin no more, lest a worse
thing come unto thee.

15 The man departed, and
told the Jews that it was Jesus
which had made him whole.

16 And therefore did the Jews
persecute Jesus, and sought to
slay him, because he had done

GREEK TEXT.

» fal Ν 4 3 \
TOV αὐτοῦ, Kal περιεπάτει. NY δὲ
’΄ 5 » / “ c /
σάββατον ἐν ἐκείνῃ τῇ ἡμέρα.
10 ᾿λεγον οὖν οἱ ᾿Πουδαῖοι
΄ ’ὔ ’, ,
τῷ τεθεραπευμένῳ, Σαββατὸν
yy, 53 \
ἐστιν: οὐκ ἔξεστί σοι ἄραι τὸν
’ὕ
κράββατον.
col ε /
11 ’AsrexpiOn αὐτοῖς, ᾿ Ο ποιή-
ε cad ο΄ 3
σας με ὑγιῆ, ἐκεῖνος μοι εἶπεν,
5 N ΄ , 4
Apov tov κράββατον σου, Kat
4
περιπάτει.
53 \
12 ᾿Ηρώτησαν οὖν αὐτὸν, Tis
« 7
ἐστιν ὁ ἄνθρωπος ὁ εἰπών σοι,
> Ν ΄ \
ἄρον tov κράββατον σου, καὶ
΄
περιπάτει ;
\ Y
13 Ὁ δὲ iadeis οὐκ nde τίς
> « Ν ’ ΄- » “4
ἐστιν: ὁ yap ᾿Ιησοῦς ἐξένευσεν,
2, 7 cal /
ὄχλου ὄντος ἐν τῷ τόπῳ.
Ν ΄
14 Mera ταῦτα εὑρίσκει av-
N = cae s x
tov ὁ ᾿]ησοῦς ἐν τῷ ἱερῷ, καὶ
9 » i eh € x ie
εἶπεν αὐτῷ, Ide ὑγιὴς γέγονας"
/ o Ν bo ta
μηκέτι ἁμάρτανε, iva μὴ χεῖρον
τί σοι γένηται.
’ “ © »
15 ᾿Απῆλθεν ὁ ἄνθρωπος, καὶ
᾿ ,, “ » ὧν σ
ἀνήγγειλε τοῖς ᾿]ουδαίοις, ὅτι
“ ΄ Ν
᾿]ησοῦς ἐστιν ὃ ποιήσας αὐτὸν
ὑγιῆ.
Ν fol Ν
10 Καὶ διὰ τοῦτο ἐδίωκον τὸν
a cod /
᾿Ιησοῦν οἱ ᾿Πουδαῖοι, καὶ ἐζήτουν

35

REVISED VERSION.

his bed, and was walking. And
it was "Sabbath, on tthat day.

10 The Jews, therefore, said
to him that had been ‘healed,
It is ‘Sabbath: it is not lawful
for thee to carry the bed.

11 He answered them, He
that made me whole, the said to
me, Take up thy bed, and walk.

12 They asked him, therefore,
“Who is the man that said to
thee, Take up thy bed, and
walk.

13 *But he that was healed
‘yknew not who the was; for
Jesus conveyed himself away, a
multitude being in the place.

14 After “these things, Jesus
findeth him in the temple, and
said to him, Behold, thou hast
been made whole: sin no more,
lest something worse may *hap-
pen to thee.

15 The man ‘went away, and
told the Jews, that it was Jesus
who made him whole.

16 And «because of this the
Jews were persecuting Jesus,
‘and seeking to ‘kill him, be

τ See Note k, ch. 4: 53, for the rendering of ἐκείνη, that.—

Newc., Kenr., Dodd., Penn, Nary.—As σαββατον is here with-
out the art. it is not improbable, that this was an annual, or
festival sabbath. Comp. y. 1—Sharpe (a sabbath).

* ἘΞ: V. very generally —R., Wesl., Kenr.—I would almost
always translate ϑεραπευω, to heal.

t See N. x, ch. 1: 33, Kenr.—Dodd. (even he).—In most
versions, this word is left untranslated.

= Penn, Sharpe, Camp., Germ., De W., Van Ess, Fr. S.—
It is very plain, from the collocation, that τὰς is the subject,
and avFewzos, the predicate.—I put he for ἐξ in y. 13, because
this ανϑέρωστος is evidently its antecedent.

vy W., R., Penn, Newe., Germ., Vulg., Cast., Fr. O.,-M.,
Nary, Kenr.—Dodd. (now); Fr. S. (or).

vy Wist is, of course, to be rejected as obsolete.

¥ See N.a, γ. 1, above.—There are only three other passages

in which the E. V. has rendered wera tavta, afterward. (Luke
17:8; 18:4. Heb.4:8.)

y T., C., G., Penn, Nary, Kenr—This is a frequent meaning
of ywowa.

κι See N. d, ch. 4 : 3—W., Camp. (went) ; R. (went his way).
—Dodd., Penn, Nary.

2 See Gen. Obs. 6.—Penn (for this cause).

> Griesb., Knapp, Theile, Lachm., Tisch. reject the words, καὶ
ef... . amox. They are wanting in most of the ancient MSS.,
and in many ancient Verss. (including the Vulg.), and Fathers.—-
Newc., Sharpe, Wesl., Penn, Kenr., Nary, Schott, and others.—
I would recommend, that these words be omitted, and that this
note be placed in the margin. : Some copies insert here, and seek-
ing to kil him.

© Kill is the common rendering of this verb, in the Εἰ, V.—See
y. 18, below.

KING JAMES’ VERSION.

these things on the sabbath-
day.

17 But Jesus answered them,
My Father worketh hitherto,
and I work.

18 Therefore the Jews sought
the more to kill him, because he
not only had broken the sab-
bath, but said also, that God
was his Father, making himself
equal with God.

19 Then answered Jesus, and
said unto them, Verily, verily,
I say unto you, The Son can do
nothing of himself, but what he
seeth the Father do: for what
things soever he doeth, these
also doeth the Son likewise.

20 For the Father loveth the
Son, and sheweth him all things
that himself doeth: and he will
shew him greater works than
these, that ye may marvel.

21 For as the Father raiseth
up the dead, and quickeneth
them; even so the Son quicken-
eth whom he will.

22 For the Father judgeth no
man; but hath committed all
judgment unto the Son:

23 That all men should hon-
our the Son, even as they hon-
our the Father. He that hon-

THE GOSPEL. BY JOHN. CHAP.

GREEK TEXT.

2S) > lal “ fal
αὑτὸν ἀποκτεῖναι; OTL ταῦτα ἐποίει
» /
ἐν σαββάτῳ. , :
11 ὁ δὲ ᾿]ησοῦς ἀπεκρίνατο
ΘΙ ΕΥΣ, ε ͵ :
αὐτοῖς, O πατὴρ μου ἕως ἄρτι
» ΄ SN 9. ΄
ἐργάζεται, κἀγὼ ἐργάζομαι.
\ a 5 a /
18 Ava τοῦτο οὖν μᾶλλον ἐζή-
SEN. > o
τουν αὐτὸν ot Lovdator ἀποκτεί-
(4 > ΄ + Ν Ψ
ναι, OTL οὐ μόνον ἔλυε τὸ σάβ-
’ \ Ν , 5
βατον, ἀλλὰ καὶ πατέρα ἴδιον
- \ \ Ὁ
ἔλεγε τὸν Θεὸν, ἵσον
ποιῶν τῷ Oe.
Ly > ΄
19 ἀπεκρίνατο οὖν ὁ ᾿]ησοῦς
Ν 5, » - > \ ὙΠ Ν
καὶ εἶπεν αὐτοῖς, Any ἀμὴν
/ CaN > ΄ c eX
λέγω ὑμῖν, ov δύναται ὁ υἱὸς
“ Ἀν. Ὁ 5 IQX aN ,
ποιεῖν ἀφ ἑαυτοῦ οὐδὲν, ἐὰν μή TL
΄ὔ Ν ΄ὔ a a
βλέπῃ Tov πατέρα ποιοῦντα: ἃ
\ Ἂ a a 3
yap ἂν ἐκεῖνος ποιῇ, ταῦτα Kal
«XN lal
ὁ υἱὸς ὁμοίως ποιεῖ.
ε \ \ lal Ν
20. ὃ γὰρ πατὴρ φιλεῖ τὸν
υἱὸν, καὶ πάντα δείκνυσιν αὐτῷ
ἃ αὐτὸς ποιεῖ: καὶ μείζονα τούτων
δείξει αὐτῷ ἔργα, ἵνα ὑμεῖς θαυ-
ψ'
μάζητε.
21 ὥσπερ γὰρ ὁ πατὴρ ἐγείρει
τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω
καὶ ὁ υἱὸς οὗς θέλει Sesion

«ς x
€QAUTOV

22 οὐδὲ γὰρ ὁ πατὴρ κρίνει
οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν
δέδωκε τῷ υἱῷ"

28 ἵνα πάντες τιμῶσι τὸν υἱὸν,

\ a Ν /
καθὼς τιμῶσι τὸν πατέρα. ὁ μὴ

a W.,R., Newc., Wesl., Kenr.—E. V. ch.

I would always so render ἕως atu.

For the form, till, see

2:10. 1 John 2: 9.
or adh ny.”

clause, dependent on οὐδεν.

REVISED VERSION.

cause he kept doing these things
on Sabbath.

17 But Jesus answered them,
My Father worketh till now,
and I work.

18 «Because of this, therefore,
the Jews were seeking the more
to kill him, because not onl
was he breaking the Sabbath,
but he also said “that God was
his own Father, making himself
equal with God.

19 Jesus, therefore, answered,
and said to them, Verily, verily,
I say to you, The Son can do
nothing of himself, ‘if he see not
the Father doing any thing:
for whatever things he doeth,
these also the Son doeth like-
wise.

20 For the Father loveth the
Son, and showeth him all things
which he himself doeth: and he
will show him greater works

than these, that yz may *won-
der.

21 For as the Father raiseth
up, rand quickeneth the dead,
‘so also the Son quickeneth
whom he will.

22 For the Father doth ‘not
even judge any one, but hath
igiven all judgment to the Son:

23 So that all may honor the

‘| Son, even as they honor the Fa-

ther. He that honoreth not the

Blo. says, “Hav μη is for alla,

This putting of one thing for another may be a

Gen. Obs. 6.

* Sharpe, Kenr., Dodd., Wesl.—It is important that this
phrase be literally translated. The main force of the Orig. is
lost in the E. V. though the defect is in part supplied in the
last part of the verse. The Jews were accustomed to call God
their Father; but they never called him ἐδὲο» sareoa, which
they considered blasphemous on the part of Jesus.—Camp.
(peculiarly his Father).—(Blo.)

f See N.h, ch. 3:3. Beza ([id est] nisi viderit Patrem
operantem). I understand this clause to be explanatory of
the phrase, ay’ éavrov, and not merely, as in E. V., an exceptive

very convenient mode of getting rid of a difficulty ; but I doubt
whether it is the safest guide to the true meaning of the
Scriptures.—Penn (unless) ; Fr. O.—-S.—G. (ἃ moins que); De
W. (es sei denn, dass .. . etwas).

® See N. m, ch. 3:7.—E. V. often.

4 Dodd., Penn, Nary, De W., make τοὺς vexoove to depend
alike upon both verbs, as I haye done. This obviates the
necessity of supplying the pronoun, as in the E. V. Kenr.
translates the latter verb intransitively, giveth life.

i W., R., It, Vulg., Dt. Fr. 0.-S.-M., Dodd., Wesl.
Sharpe, Nary, Kenr.—See ch. 1: 3, n. ἃ.

THE GOSPEL. BY JOHN. CHAP. V.

37

KING JAMES’ VERSION.

oureth not the Son, honoureth
not the Father which hath sent
him.

24 Verily, verily, I say unto
you, He that heareth my word,
and believeth on him that sent
me, hath everlasting life, and
shall not come into condemna-
tion; but is passed from death
ane! life.

25 Verily, verily, I say unto
you, The hour is coming, and
now is, when the dead shall hear
the voice of the Son of God:
and they that hear shall live.

26 For as the Father hath life
in himself, so hath he given to
the Son to have life in himself ;

27 And hath given him au-
thority to execute judgment also,
because he is the Son of man.

28 Marvel not at this: for the
hour is coming, in the which all
that are in the graves shall hear
his voice,

29 And shall come forth ; they
that have done good, unto the
resurrection of life; and they
that have done evil, unto the
resurrection of damnation.

GREEK TEXT.

fol Ν eX > a Ν
τιμῶν τὸν υἱὸν, οὐ τιμᾷ τὸν πα-

/ Ν / > /
τέρα τὸν πέμψαντα αὐτον.

> \ > \ / ee

24 ᾿Αμὴν ἀμὴν λέγω ὑμῖν,
“ Ν / » /
ὅτι ὁ Tov λόγον μου ἀκούων, Kal

/ n / / "
πιστεύων τῷ πέμψαντί με, ἔχει

\ / XN /
ζωὴν αἰώνιον" καὶ εἰς κρίσιν οὐκ
ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ

Ν
θανάτου εἰς τὴν ζωήν.

25 ᾿Αμὴν ἀμὴν λέγω ὑμῖν

>}
“ " ud Ν “
OTL ἔρχεται WPA καὶ νῦν ἐστιν,
σ « ’ / -“
ὅτε οἱ νεκροὶ ἀκούσονται τῆς φω-
νῆς τοῦ υἱοῦ τοῦ Θεοῦ, καὶ οἱ
> / /
ἀκούσαντες ζήσονται.

9 [4 Ν ε \ "΄

26 ὠσπερ yap ὁ πατὴρ ἔχει

Ν > Q “ + A
ζωὴν ἐν ἑαυτῷ, οὔτως ἔδωκε καὶ

“ en \ y > © Ως
τῷ υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ"

- ee ΄ “

27 καὶ ἐξουσίαν ἔδωκεν αὐτῷ

Ν / ΄- σ΄“ eS
Kal κρίσιν ποιεῖν, OTL υἱὸς ἀν-

, /
θρώπου ἐστί.

28 μὴ ,θαυμάζετε τοῦτο" ὅτι
ἔρχεται ὥρα, ἐν a πάντες οἱ ἐν
τοῖς μνημείοις ἀκούσονται τῆς

Sahib ae
φωνῆς αὐτοῦ,

9 Ν ’ lal Γ᾿ \

29 καὶ ἐκπορεῦσονται, ol Ta
> \ / ΄
ἀγαθὰ ποιήσαντες, εἰς ἀνάστασιν

ies ε Ν \ “ ΄
ζωῆς" οἱ δὲ τὰ φαῦλα πράξαντες,

΄ Ψ'
εἰς ἀνάστασιν κρίσεως.

REVISED VERSION.

Son, honoreth not the Father
who sent him.

24 Verily, verily, I say to you,
He that heareth my word, and
believeth shim that sent me, hath
«eternal life, and cometh not into
condemnation, but hath passed
lout of death tinto life.

25 Verily, verily, I say to you,
That an hour is coming, and now
is, when the dead will hear the
voice of the Son of God, and
those hearing will live.

26 For as the Father hath life
in himself, so also he gave to the
Son to have life in himself;

27 And he gave him "power
also to execute judgment, be-
cause he is the Son of man.

28 *Wonder not at this: °be-
cause an hour is coming, in which
all those in the Ptombs will hear
his voice,

29 And come forth; those
who did good sthings, to a re-
surrection of life, and those who
did evil sthings, to a resurrection
of rcondemnation.

See vy. 38 and 46, below. It is very evident, that the
Saviour here refers to a belief of the truth of the Father's
declarations (v. 37): q.d., “If ye hear (believe) my word, and
believe my Father’s word concerning me, ye shall have eternal
life.” Hence, the idea is better expressed without the preposi-
tion. Vulgate, Nary, Kenrick, Germ., De Wette, Van Ess, and
others.

k See Ν. 6, ch. 3:16.

1 American Bible Union Revision, 1 John 3 : 14—Castalio,
Vatablus, Vulgate, Beza, Tremellius, Erasmus, Penn, Sharpe
(from death into life)—These prepositions are frequently so
translated.

m™ JT would translate efovora, power, in all cases, in which it
is clear, from the connection, what kind of power is meant, as in
the present case— W., T., C., G., R.

° See N. i, ch. 1: 15.

P This word occurs (and its synonym, “r7ua,) a great many
times in the N. T. It is, I believe, always used in the same
sense, yet it is sometimes rendered tomb, sometimes grave,
and sometimes sepulchre. It is certain, that one of these is
sufficient ; and, after examining all the passages in which it
occurs, I haye made choice of tomb, for its exclusive render-
ing.

4 W., R.—The plural is not pointed out in the Εἰ. V., which,
I think, is very desirable.

τ There is no doubt that the word, damnation, has a nar-
rower signification at the present day, than it had when the
E. V. was made. It is now almost exclusively restricted to
the pains of hell, while the reference here is evidently to the
sentence of death to be passed upon the wicked in the day of
judgment, which, it is true, will be speedily followed by their
eternal damnation.—Newe., Penn, Kenr., marg.—R., Nary,
(judgment) ; W. (dome).

88

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

30 I can of mine own self do
nothing : as I hear, I judge: and
my judgment i is just; because I
seek not mine own will, but the
will of the Father which hath
sent me.

31 If I bear witness of my-
self, my witness is not true.

32 There is another that
beareth witness of me, and 1
know that the witness which
he witnesseth of me is true.

33 Ye sent unto John, and he
bare witness unto the truth.

34 But I receive not testimony
from man: but these things I
say, that ye might be saved.

35 He was a burning and a
shining light: and ye were wil-
ling for a season to rejoice in his
light.

36 But I have greater witness
than that of John: for the works
which the Father hath given
me to finish, the same works
that I do, bear witness of me,
that the Father hath sent me.

37 And the Father himself
which hath sent me, hath borne
witnessof me. Ye have neither
heard his voice at any time, nor
seen his shape.

38 And ye have not his word
abiding in you: for whom he
hath sent, him ye believe not.

GREEK TEXT.
/ Ν lal

30 ov δύναμαι ἐγὼ ποιεῖν ἀπ᾽
> fa) > / \ 2 ,
ἐμαυτοῦ οὐδέν. καθὼς ἀκούω,

/ \
κρίνω: καὶ ἡ κρίσις ἡ ἐμὴ δικαία
> / σ > cal \ 4 Ν
ἐστίν: ὅτι οὐ ζητῶ τὸ θέλημα τὸ
LN > Ν Ν / fol /
ἐμὸν, ἀλλὰ TO θέλημα τοῦ πέμ-

/ /
ψαντὸς με πατρὸς.

81 ᾿Εὰν ἐγὼ μαρτυρῶ περὶ
ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ
ἔστιν ἀληθής.

la fol

32 ἄλλος ἐστὶν ὃ μαρτυρῶν

Nes a ‘ 3 “ ’ /
περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθὴς
ἐστιν ἡ “μαρτυρία ἣν μαρτυρεῖ
περὶ ἐμοῦ.

΄ὔ \

33 Ὑμεῖς ἀπεστάλκατε πρὸς
> ΄ N , cc
Twavinv, καὶ μεμαρτύρηκε τῇ
» ΄
ἀληθείᾳ:

Ν \ Ν ΄
84 ἐγὼ δὲ οὐ παρὰ ἀνθρώπου
Ν ΄ ΄ > \
τὴν μαρτυρίαν λαμβανω, ἀλλὰ
ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε.
5 2) Mins ze , ε ,
35 ἐκεῖνος ἣν ὃ λύχνος ὁ καιο-
N Ἢ ε “ \ > ΄
μενος καὶ φαίνων, ὑμεῖς δὲ ἠθελη-
al \ “
care ἀγαλλιασθῆναι πρὸς ὡραν
ἐν τῷ φωτὶ αὐτοῦ.

ae ξυνὸν \»~ Ν /

36 ἐγὼ δὲ ἔχω THY μαρτυρίαν

, ~ , δ Ne. εἶ
μείζω τοῦ ᾿]ωάννου: τὰ γὰρ ἔργα
ἊΣ τῶν ΄ὔ « Ν ως /

ἃ ἔδωκέ μοι ὃ πατὴρ ἵνα τελειώσω

x Ν \ a Ν rod
αὐτὰ, αὐτὰ τὰ ἔργα ἃ ἐγὼ ποιῶ,

rad a of /
μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ
/
με ἀπέσταλκε:

37 καὶ ὃ πέμψας με πατὴρ,
αὐτὸς μεμαρτύρηκε, περὶ ἐμοῦ.
οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώ-

53 fal /
ποτε, οὔτε εἶδος αὐτοῦ ἑωράκατε.
Ν Ν / > “-“ »

38 καὶ τὸν λογον αὑτοῦ οὐκ
Y / Boia) σ a
ἔχετε μένοντα ἐν ὑμῖν, OTL ὃν

fod / c cr
ἀπέστειλεν ἑκεῖνος, τούτῳ ὑμεῖς
tA
οὐ πιστεύετε.

* Most editors reject πατρος.
sertion.

t See N. j, ch. 1:7.
= See N. y, ch. 1: 48,
v R., Penn, Newe., Nary, Kenr.

It is probably an Italic in-
I would, therefore, translate, of him that sent me.

KE. V.
= R., Penn, Camp.,

REVISED VERSION.

30 I can of myself do nothing.
As I hear, I judge: and my
judgment is just, because I seek
not mine own will, but the will
of *the Father that sent me.

31 If I «testify of myself, my
‘testimony is not true.

32 There is another who ‘tes-
tifieth of me, and I know that
the ‘testimony which he ‘testi-
fieth of ΜῈ is true.

33 Ye have sent to John, and
he hath testified to the truth.

34 But I receive not testi-
mony from man; but these
things I say, that yE may be
saved.

35 He was the burning and
shining lamp, and YE «were wil-
ling, for a vtime, to rejoice in his
light.

36 But I have ‘testimony
greater than [that] of John : for
the works which the Father gave
me, “that I might finish them,
the works *themselves which I
do, testify of mr, that the Fa-
ther hath sent me.

37 And the Father who sent
me, himself hath ‘testified of
mE. *Neither have ye “ever
heard his voice, or seen his
shape.

38 And ye have not his word
abiding in you; *because whom
he sent, nim ye believe not.

w See N. k, ch. 1: 7.—By adopting the literal rendering, I
am enabled to translate avra, which is left untranslated in the

Kenr.—This is the usual rendering of

avtos, in such cases. —Ovre—arewzore = neilher—ever.
y See N. i, ch. 1: 15.

THE GOSPEL. BY JOHN. CHAP. V.

39

KING JAMES’ VERSION.

39 Search the scriptures ; for
in them ye think ye have eternal
life: and they are they which
testify of me.

40 And ye will not come to
me, that ye might have life.

41 I receive not honour from
men.

42 But I know you, that ye
have not the love of God in you.

43 I am come in my Father’s
name, and ye receive me not: if
another shall come in his own
name, him ye will receive.

44 How can ye believe, which
receive honour one of another,
and seek not the honour that
cometh from God only ?

45 Do not think that I will
accuse you to the Father: there
is one that accuseth you, even
Moses, in whom ye trust.

46 For had ye believed Moses,

ye would have believed me: for
he wrote of me.

τ Camp., Sharpe, Dodd., Kenr.,

De W.—The Latin Verss.,

GREEK TEXT.

39 ’Epevvare τὰς γραφὰς, ὅτι
ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώ-
νιον ἔχειν, καὶ ἐκεῖναί εἰσιν αἱ
μαρτυροῦσαι περὶ ἐμοῦ"

40 καὶ οὐ θέλετε ἐλθεῖν πρός
με, ἵνα ζωὴν ἔχητε.

41 “όξαν παρὰ ἀνθρώπων οὐ
λαμβάνω:

42 ἀλλ᾽ ἔγνωκα ὑμᾶς, ὅτι τὴν
ἀγάπην τοῦ Θεοῦ οὐκ ἔχετε ἐν
ἑαυτοῖς.

438 ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι
τοῦ πατρός μου, καὶ οὐ λαμβά-
νετέ με: ἐὰν ἄλλος ἔλθῃ ἐν τῷ
ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λή-
ψεσθε.

44 πῶς δύνασθε ὑμεῖς πιστεύ-
σαι, δόξαν παρὰ ἀλλήλων λαμ-
βάνοντες, καὶ τὴν δόξαν τὴν παρὰ |:
τοῦ μόνου Θεοῦ οὐ ζητεῖτε ;

4 μὴ δοκεῖτε ὅτι ἐγὼ Karn
γορήσω ὑμῶν πρὸς τὸν πατέρα.
ἔστιν ὁ κατηγορῶν ὑμῶν, Mo-
σῆς, εἰς ὃν ὑμεῖς ἠλπίκατε.

40 εἰ γὰρ ἐπιστεύετε Moon,
ἐπιστεύετε ἂν ἐμοί: περὶ yap
ἐμοῦ ἐκεῖνος ἔγραψεν.

REVISED VERSION.

39 +Ye search the Scriptures,
Ybecause ye think in them to
have eternal life; and they are
those testifying of ΜΕ.

40 And ye “are not willing to
come to me, that ye may have
life.

41 I receive not glory from
men.

42 But I know you, that ye
have not the love of God in
*vourselves.

43 I am come in my Father’s
name, and ye receive me not ; if
another come in his own name,
him ye will receive.

44 How can ye believe, re-
ceiving glory one from another,
and ye seek not the glory that
is from ‘the only God?

45 Do not think that I wiil
accuse you to the Father. There
is one that accuseth you, Moses,
in whom ye have “hoped.

46 For if ye believed Moses,
ye would believe ΜῈ, for he
wrote of ΜῈ.

like the Orig., are ambiguous. It is true that egevyare will
bear either the indice. or imper. rendering ; but I think the
former should, in this case, be preferred.—1. Because there is
no other imperative word in this immediate connection. The
nearest command, or exhortation, is in the 45th verse, below.
The rendering of the E. V., therefore, is not suggested by the
immediate context.—2. Because the persons addressed were
Jews, who were remarkable for their diligent study of the
Scriptures. As the Savior neyer urges them to the observance
of the Sabbath, no doubt because they were already punctil-
ious, and unnecessarily strict in its observance, so, for similar
reasons, he would not be likely to urge them to the study of
the Scriptures.—3. Because the idea suggested by the indic.
is more forcible, and agrees better with the context than the
other. I would paraphrase verses 39 and 40 thus: Ye search
the Scriptures, because ye feel the need of a Savior, and think
that in them ye may find comforting promises of the Messiah’s
Kingdom, and thus indulge a blessed hope to have eternal life

at last; and, indeed, ye search in the right place, for they are
those testifying of me, as the promised Messiah ; and yet,
after all, ye are so peryerse and rebellious that ye are not will-
ing to come to me, that ye may have that life for which ye
seek.—4, Because the imper. is much less frequently used than
the indic. Consequently, the presumption is in fayor of the
latter, when the context does not call for the former.

* Penn, Sharpe, Kenr.—This is more literal than the E. V.,
and quite as elegant.

For

> Ey éavtots is certainly more emphatic than ev ὕμειν.
this reason, I prefer to translate it emphatically.—Dt.

° KE. V., ch. 17:3. 1 Tim. 6:15. Jude 4. No other similar
examples are found in the N. T.

4 Fr. O.-M., Germ., Dt., Vulg., W., Port.—This word is,
perhaps, always used in the N.T. in the same sense; yet it
seems to be rendered indifferently, in the Εἰ. V., hope, or trust.
I would uniformly render it hope.

40

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

47 But if ye believe not his
writings, how shall ye believe
my words?

CHAP. VI.

Arter these things Jesus
went over the sea of Galilee,
which is the sea of Tiberias.

2 And a great multitude fol-
lowed him, because they saw his
miracles which he did on them
that were diseased.

3 And Jesus went up into a
mountain, and there he sat with
his disciples.

4 And the passover, a feast of
the Jews, was nigh.

5 When Jesus then lifted up
his eyes, and saw a great com-
pany come unto him, he saith
unto Philip, Whence shall we
buy bread that these may eat?

6 (And this he said to prove
him: for he himself knew what
he would do.)

7 Philip answered him, Two

* Vule., Germ.—T., ©., G., (went his way).—No doubt the
prep. azo, in comp. indicates a close connection of this verse

with the preceding narrative.

υ De W.—This sea, or lake, is called indifferently, the Sea

GREEK TEXT.
\ σι - ΄
AT εἰ δὲ τοῖς ἐκείνου γράμμα-
3 Ψ, fod - rn
σιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς
ON ΄
ῥήμασι πιστεύσετε ;

CHAP. VI.

META ταῦτα ἀπῆλθεν 0’ In-
fal / “ a
gous πέραν τῆς θαλάσσης Tis
/ a 7
“7 «λιλαίας τῆς Τιβεριάδος"
/ ae
2 καὶ ἠκολούθει αὐτῷ ὄχλος
Ν uA 4 “-“ ΄σ
πολὺς, ὅτι ἑώρων αὐτοῦ τὰ σημεῖα
aA n
ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων.
ion \ x «>?

3 ἀνῆλθε δὲ εἰς τὸ ὄρος ὁ In-
lal lat , Ν lal
gous, Kal ἐκεῖ ἐκάθητο μετὰ TOV

μαθητῶν αὐτοῦ.
53 \ » Ν ς ΄ €
4 nv δὲ ἐγγὺς TO πάσχα ἢ
\ rd >
ἑορτὴ τῶν Lovdaiwv.
fz > ΄ὔ 3 aie “ Ν
5 ἐπάρας οὖν ὃὁ ᾿]ησοῦς τοὺς
> \ Ν 7 “
ὀφθαλμοῦς, καὶ θεασάμενος ort
ἊΝ la 3, Ἃς x
πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν,
, Ν \ /
λέγει πρὸς τὸν Φίλιππον, ITobev
tA fo, 7,
ἀγοράσομεν ἄρτους, iva φάγωσιν
οὗτοι;
a \ 4
6 Totro δὲ ἔλεγε πειράζων
» / SA ‘ 5 IW.
avToOV" αὐτὸς yap ἢδει TL ἔμελλε
ποιεῖν.
7 ἀπεκρίθη αὐτῷ Φίλιππος,

VI.

REVISED VERSION.

47 But if ye believe not his
writings, how will ye believe
my words?

CHAP. VI.

Arter these things Jesus
went ‘away over the Sea of Ga-
lilee, (of Tiberias.)

2 And a great multitude was
following him, because they saw
chis ‘signs which he was doing
on the «sick.

3 And Jesus went up into the
mountain, and there he was sit-
ting with his disciples.

4 And the Passover, the Feast
of the Jews, was ‘near.

5 Jesus, therefore, lifting up
[his] eyes, and seeing that a great
‘multitude was coming to him,
saith to Philip, Whence shall we
buy "loaves, that these may eat?

6 ‘But this he said, jprovmg
him, for he himself knew what
he «was about to do.

7 Philip answered him, Two

Newc., Sharpe, and others, all reject αὐτου of the Text. Rec. I
would, therefore, recommend that the revision be made to read
the signs, instead of his signs.

4 Germ., Vulg., R., Port., Sharpe.—See ch. 2: 11, N. x.

of Galilee, the Sea of Tiberias, and the Lake of Gennesaret. The
opinion, perhaps, most commonly entertained by interpreters
is, that two of these names are here combined. I have adopt-
ed this opinion, but have left out the supplied words of the
BE. V., because I consider the sense perfectly well expressed
without them. Some translate, to the city of Tiberias, (Germ.) ;
others regard the first part of the description as general, the
other as specific, and translate it, the Galilean Sea of Tiberias,
(Beng., Meyer). This expression is, however, sufficiently ac-
counted for, by supposing that this lake was known to some
by one name, and to others, by the other, for which reason
John, who always seems anxious to be understood, has given
both names.

e W.,R., Vulg., Port., Cast., It., Fr.0..-S..-M., Germ., De W.,
Griesb., Scholtz, Lachm., Tisch., Theile, Hahn, Knapp, Wesl.,

e Sharpe.—See ch. 5; ὃ, N. 6.

f See ch. 2: 13, N.e.

= Vule., W., R., It., Cast., Newe., Wesl., Kenr.—This is the
usual rendering of oydos in the E. V.~ I would uniformly
adopt it.

h W., Sharpe.—Vulg., Cast., (panes) ; Fr. Verss. (des pains) ;
Port. (paens).—KE. V., vv. 9, 11, 13, 26, and elsewhere. It is, I
think, unnecessary to translate the plural of ἀρτος by the sing.
noun, bread, in any case.

i W., Vulg., Port., Cast., Wesl., Germ.—Others render de,
now.

i See ch. 4: 23, N. w.
k Newce., Dodd.—See ch. 4: 47, N.e.

THE GOSPEL. BY JOHN. CHAP.

VI. 41

KING JAMES’ VERSION.

hundred pennyworth of bread is
not sufficient for them, that every
one of them may take a little.

8 One of his disciples, Andrew,
Simon Peter’s brother, saith unto
him,

9 There is a lad here, which
hath five barley-loaves, and two
small fishes: but what are they
among so many ?

10 And Jesus said, Make the
men sit down. (Now there was
much grass in the place.) So the
men sat down in number about
five thousand.

11 And Jesus took the loaves;
and when he had given thanks, he
distributed to the disciples, and
the disciples to them that were set
down; and likewise of the fishes,
as much as they would.

12 When they were filled, he
said unto his disciples, Gather up
the fragments that remain, that
nothing be lost.

13 Therefore they gathered them
together, and filled twelve baskets
with the fragments of the five bar-
ley-loaves,which remained over and
above unto them that had eaten.

14 Then those men, when they
had seen the miracle that Jesus
did, said, This is of a truth that

GREEK TEXT.

“Ζιακοσίων δηναρίων ἄρτοι οὐκ
ἀρκοῦσιν αὐτοῖς, ἵνα ἕκαστος αὐ-
΄ ΄ ,’
τῶν βραχὺ τι λάβῃ. ᾿
8 Λέγει αὐτῷ εἷς ἐκ τῶν μαθη-
cat ’ a” >
τῶν αὐτοῦ, ᾿Ανδρέας ὁ ἀδελφὸς
vA
Σίμωνος Πέτρου,
ΕΣ ΄ a e a
9. ᾽στι παιδάριον ev ὧδε, ὃ
Yd / ΕΑ
ἔχει πέντε ἄρτους κριθίνους καὶ
΄ > 4 » Ν ca) δὶς 9.
δύο ὀψάρια: ἀλλὰ ταῦτα τί ἐστιν
,
εἰς τοσούτους;
Ὡ \ > - &
10 Hire δὲ ὁ ᾿]ησοῦς, ITou-
\ , a
care Tous ἀνθρώπους ἀναπεσεῖν.
5 \ ,ὔ \ 3 “ /
nv δὲ χόρτος πολὺς ἐν τῷ τόπῳ.
΄ 3 ε Ν
ἀνέπεσον οὖν οἱ ἄνδρες τὸν ἀριθ-
Ν ε
μὸν ὡσεὶ πεντακισχίλιοι.
» \ Ν «
11 ἔλαβε δὲ τοὺς ἄρτους ὃ
’ “- Ν > Δ
Inoots, καὶ εὐχαριστήσας διέ-
ξ ή
΄σ ΄σ © \
δωκε τοῖς μαθηταῖς, οἱ δὲ μαθηταὶ
τοῖς ἀνακειμένοις" ὁμοίως καὶ ἐκ
fal > , “ "
τῶν ὀψαρίων ὅσον ἤθελον,
© \
12 ὡς δὲ ἐνεπλήσθησαν, λέγει
r a a ΄ὔ
τοῖς μαθηταῖς αὐτοῦ, Συναγάγετε
\ ΤΑ 4
Ta περισσεύσαντα κλάσματα,
τ , ,
ἵνα μὴ τι ἀπόληται.
; ἃ
13 Συνήγαγον οὖν, καὶ ἐγέμι-
΄’ὔ , i
σαν δώδεκα κοφίνους κλασμάτων
’ ms 7 a
ἐκ τῶν πέντε ἄρτων τῶν κριθίνων,
A a /
a ἐπερίσσευσε τοῖς βεβρωκοσιν.
4 Q 53 55" a
14 οἱ οὖν ἄνθρωποι ἰδόντες ὃ
» / lal « > “ 7.
ἐποίησε σημεῖον ὁ ᾿Ϊ]ησοῦς, ἔλε-
ov ὩΣ ts ᾽ ᾽ lel «
γον, Ort οὗτος ἐστιν ἀληθῶς ὁ

REVISED VERSION.

hundred 'denaria worth of loaves
is not sufficient for them, so that
every one of them may take a
little.

8 One of his disciples, Andrew
the brother of Simon Peter, saith
to him,

9 There is a lad here, that hath
five barley loaves, and two small
fishes: but what are these "for so
many ?

10 And Jesus said, Make the
men sit down. Now there was
much grass in the place. The
men, therefore, sat down, in num-
ber about five thousand.

11 And Jesus took the loaves;
and, giving thanks, distributed "to
the disciples, and the disciples to
those sitting at meat; and like-
wise of the fishes, as much as they
pwished.

12 And when they were filled,
he saith to his disciples, Gather
up the remaining fragments, that
nothing be lost.

13 Therefore, they gathered
[them] up, and filled twelve bas-
kets with fragments, sfrom the
five barley loaves, which remain-
ed to those who had eaten.

14 "The men, therefore, see-

ing the ¢sign that Jesus did,
said, This is, "indeed, "the Proph-

1 The expression I have used conveys

just the sense of the

The idea is, probably, this: “ What are these, to be divided znto

Original, and no more; at least, as far as it is possible to convey
to the mere English reader, in a literal translation, the sense of the
passage. The word δηναρέον I have transferred :—1. Because
there is no English word equivalent to it—2. Because I consider
a transfer always preferable to a mistranslation. The dnvageor
was not a penny, but a coin = 714 pence, or about 15 cents
(Rob.). Therefore, the EK. V. is a mistranslation—3. Because I
consider a transfer, in a case of so little comparative importance
as this, even preferable to a clumsy periphrasis, or loose para-
phrase—Newe., Sharpe, Kenr. (denari)—I prefer the Greek
form to the Latin, not only because it is more musical, but be-
cause it is better, when practicable, to transfer from the Original
than from any other language. 1 would insert after the word
denaria, in brackets, [about 30 dollars,] and put in the margin
this note: The denarion was equal to about 714 pence, or
15 cents.

™ Schott, Fr. S.-M.—This is a frequent rendering of εἰς.
Though this preposition will not, in this place, bear the literal
rendering, into, yet, I apprehend, it really has its primary force.

so many parts, as would be necessary, in order to supply so many
persons?” So also in the parallel passages, Mark 8 : 19, 20.
Very frequently, when, by implication, ees introduces a purpose,
for is the best rendering that can be given, as in the present case.

» The authorities are divided as to the genuineness of the words
τοις μαϑηταις, οἵ δὲ μαϑηται. They are rejected by Knapp,
Lach., Tisch., and Theile ; while they are retained by Griesbach,
Scholz, and Hahn. Alf. says, that probability is against them,
internal as well as external. As they are not found in most of
the very ancient MSS., and are wanting in the Vulg. and other
ancient Verss., I would reject them, and append this note: Some
copies insert, to the disciples, and the disciples to those, ete.

° To sit at meat is the more frequent rendering of avaxecaPa.
—See Εἰ. V., Matt.9:10. Mark 16:14. Luke 7:37; 22:27.

P See ch. 1 : 43, N. y.

4 Of is doubtless here used in the sense of from, though it
might be taken as a mere sign of the possessive case. From is,
therefore, more precise.

r R—E. V., v. 55, below: ch. 1 : 47; 4:42; 7:26; 8:31.

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

Prophet that should come into the
world.

15 When Jesus therefore per-
ceived that they would come and
take him by force, to make him a
king, he departed again into a
mountain himself alone.

16 And when even was now
come, his disciples went down
unto the sea,

17 And entered into a ship,
and went over the sea toward
Capernaum. And it was now
dark, and Jesus was not come to
them.

18 And the sea arose by rea-
son of a great wind that blew.

19 So when they had rowed
about five and twenty or thirty
furlongs, they see Jesus walking
on the sea, and drawing nigh
unto the ship: and they were
afraid.

20 But he saith unto them, It
is 1; be not afraid.

21 Then they willingly receiv-
ed him into the ship: and imme-
diately the ship was at the land
whither they went.

22 The day following, when
the people which stood on the
other side of the sea saw that
there was none other boat there,
save that one whereinto his dis-
ciples were entered, and that

GREEK TEXT.
, ε » ΄ ’ N
προφήτης ὁ ἐρχόμενος εἰς Tov
/
κόσμον.
3 a 3 Ν a /
15 ’Inaois οὖν γνοὺς ὅτι μέλ-
” ΄ὔ
λουσιν ἔρχεσθαι καὶ ἁρπάζειν
aN 7 Ny
αὐτὸν, iva ποιήσωσιν αὐτὸν Ba-
’ “ 4 Ἂν
σιλέα, ἀνεχώρησε πάλιν εἰς τὸ
wy Ἂν /
ὅρος αὐτὸς μόνος.
« \ 3 id /
16 ‘Qs δὲ ὀψία ἐγένετο, κατέ-
’
Ω σαν τ Ν
βησαν οἱ μαθηταὶ αὐτοῦ ἐπὶ τὴν
4
θάλασσαν,
3 , A cr
17 καὶ ἐμβάντες εἰς τὸ πλοῖον,
5», ’ὔ’ fol 7 ’
ἤρχοντο πέραν τῆς θαλάσσης εἰς
΄, la
Καπερναούμ. καὶ σκοτία ἤδη
» , Ν > 3 » Ν
ἐγεγόνει, καὶ οὐκ ἐληλύθει πρὸς
Χ -
αὐτοὺς ὁ ᾿Ϊ]ησοῦς,
“ 7 /
18 ἥ τε θάλασσα ἀνέμου pe-
’ (ὦ
γάλου πνέοντος διηγείρετο.
/ 5 «
19 ἐληλακότες οὖν ὡς σταδί-
ἢ
’ x ΄
ous εἰκοσιπέντε ἢ τριάκοντα,
΄- \ a
θεωροῦσι τὸν ᾿]ησοῦν περιπα-
΄ col ,
τοῦντα ἐπὶ τῆς θαλάσσης, Kai
A - VA
ἐγγὺς τοῦ πλοίου γινόμενον" καὶ
’
ἐφοβήθησαν.
Ν ’ coal ,
20 ὁ δὲ λέγει αὐτοῖς, ᾿Εγώ
A ΄
εἰμι: μὴ φοβεῖσθε.
" 5 a ἊΝ
21 Πθελον οὖν λαβεῖν αὐτὸν
7 Ν lal ἊΝ > , ἊΝ “
εἰς τὸ πλοῖον, καὶ εὐθέως τὸ πλοῖον
3 ’ lol nr A ΄
ἐγένετο ἐπὶ τῆς γῆς εἰς ἣν ὑπῆγον.
fad fol 7
22 Τῇ ἐπαῦριον ὃ ὄχλος ὁ
ε Ν / lel ,
ἑστηκὼς πέραν τῆς θαλάσσης,
ΩΝ “ ’ ΕΣ ᾽ 5
ἰδὼν ὅτι πλοιάριον ἄλλο οὐκ ἢν
3 ΄ Ν ἃ -“ > δ » ’
ἐκεῖ εἰ μὴ ἐν ἐκεῖνο εἰς ὃ ἐνέβη-
= Ψ
σαν οἱ μαθηταὶ αὐτοῦ, καὶ ὅτι οὐ

Wil.

REVISED VERSION.

et that was to come into the
world.

15 Jesus, therefore, knowing
that they *were about to come and
take him by force, that they might
make him a king, retired again
into "the mountain, himself alone.

16 And when evening came,
his disciples went down to the
Sea ;

17 And after entering into the
ship, they were going over the sea
toward Capernaum. And it was
now ‘become dark, and Jesus was
not come to them;

18 And the sea, vasa great wind
blew, *was becoming agitated.

19 Having, therefore, rowed
about twenty-five or thirty fur-
longs, they see Jesus walking on
the sea, and drawing ‘near to the
ship: and they were afraid.

20 But he saith to them, It is
I; be not afraid.

21 They ‘were willing, there-
fore, to receive him into the ship:
and immediately the ship was at
the land to which they were going.

22 The ‘next day, the *multi-
tude who were standing beyond
the sea, seeing that there was no
other boat there, ‘except “that
one, ‘into which his disciples
entered, and that Jesus went not

® See ch. 8 : 27, N.c.

t See ch. 1 : 7, N. k.

u W., T., G—The simple definite art. is sufficient here. The
E. V. probably derived those in v. 14, from the τἰϊὲ homines of the
Vulg.—For retired, see Wesl., Murd.

Y Vulg., Dt., Cast., Germ. To become is a frequent meaning
of γενεσϑαι.

wv Vulg., Cast., Wesl.—This is perfectly
thing I can see, elegant.—See ch. 2 : 3, Ν. ἃ

x Cast. (concitabatur).—There can be no doubt that to be, or
become agitated, is the exact meaning of the passive voice of
διεγείρειν, when spoken of the sea. To arise is not only not
literal, but it is too feeble.

y This change is made for the sake of uniformity—See ch.
2:18, Ν. 6.

* Michaelis has conjectured that ηλ9᾽ο» may be the true redding.

literal, and for any

This is, no doubt, an ingenious conjecture ; but seems altogether
unnecessary. I prefer to interpret thus, with several modern au-
thors :—They were at first afraid, not knowing that it was Jesus;
afterward, when they knew him they were welling to take him
into the ship, which they would not have felt like doing before.

® See N. w, ch. 1 : 43.

> See N. g, v. 5, above. j

© Save = except, is so nearly obsolete, that I prefer to dispense
with it entirely.

4 The words from exevo to the first avrov, in this verse, are
rejected from the text by all the learned editors, except Knapp
(who puts them in brackets), Scholz, and Habn. They are want-
ing in the best MSS. I would recommend that the corresponding
Eng. words be left out in the revised version, and that this note
be placed in the margin.: Some copies insert here, that [one] into
which his disciples entered.

THE GOSPEL. BY JOHN. CHAP. VI.

43

KING JAMES’ VERSION.

Jesus went not with his disciples
into the boat, but that his dis-
ciples were gone away alone;

3 (Howbeit there came other
boats from Tiberias nigh unto
the place where they did eat
bread, after that the Lord had
given thanks :)

24 When the people therefore

saw that Jesus was not there, |>

neither his disciples, they also
took shipping, and came to Ca-
pernaum, seeking for Jesus.

25 And when they had found
him on the other side of the sea,

they said unto him, Rabbi, when |,

camest thou hither?

26 Jesus answered them and
said, Verily, verily, I say unto
you, Ye seek me, not because ye
saw the miracles, but because ye
did eat of the loaves, and were
filled.

27 Labor not for the meat
which perisheth, but for that
meat which endureth unto ever-
lasting life, which the Son of
man shall give unto you: for
him hath God the Father sealed.

28 Then said they unto him,

GREEK TEXT.

συνεισῆλθε τοῖς μαθηταῖς αὐτοῦ
«» a ’ Ν ΄ > \
ὁ Inaovs eis τὸ πλοιάριον, ἀλλὰ
/ © ΄ a
μόνοι οἱ μαθηταὶ αὐτοῦ ἀπῆλθον,
thes
23 ἄλλα δὲ ἦλθε πλοιάρια ἐκ
4 Ν a /
Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου
ΕΣ - la
ἔφαγον τὸν ἄρτον, εὐχαριστήσαν-
τος τοῦ Κυρίου:
βρε Ξ Ἐξ ΠΗ
24 ὅτε οὖν εἶδεν ὁ ὄχλος ὅτι
tal > " > tal ar
]ησοῦς οὐκ ἔστιν ἐκεῖ οὐδὲ οἱ
» col
μαθηταὶ αὐτοῦ, ἐνέβησαν καὶ
᾽ \ > \ - NES >
αὐτοὶ εἰς Ta πλοῖα, καὶ ἦλθον εἰς
Κι Ν a x Ἢ
απερναοὺμ, ζητοῦντες τὸν ᾽[]η-
σοῦν.
Ν ε / Pia Ὁ
25 καὶ εὑρόντες αὑτὸν πέραν
΄“ / S > cal
τῆς θαλάσσης, εἶπον αὐτῷ,
,ὔ © /
PaBi, πότε ὧδε γέγονας ;
> > ΄-
20 ᾿Απεκρίθη αὐτοῖς ὁ *In-
“ Ν 5 > Ν sey /
σοῦς καὶ εἶπεν, Apny ἀμὴν λέγω
char ey > “
ὑμῖν, ζητεῖτέ με, οὐχ ὅτι εἴδετε
ca > ao > ΄ > lol
σημεῖα, ἀλλ᾽ OTe ἐφάγετε ἐκ τῶν
Μ ’ὔ
ἄρτων καὶ ἐχορτάσθητε.
/ \ \ lol
27 ἐργάζεσθε μὴ τὴν βρῶσιν
Ν Δ Ν A a
τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶ-
σιν τὴν μένουσαν εἰς ζωὴν αἰώ-
γίον, ἣν ὁ υἱὸς τοῦ , ἀνθρώπου
ὑμῖν δώσει: τοῦτον γάρ ὁ πατὴρ
> 4 « /
ἐσφραάγισεν ὁ Θεὸς.

3, 3 5 Saw
28 Εἶπον οὖν πρὸς αὐτὸν,

ΓΎΥ,, R.—This is the common rendering of de.

REVISED VERSION.

with his disciples into the boat,
but his disciples went away
alone :

23 (‘But other boats came
from Tiberias, ‘near the place
where they ate the bread, when
the Lord gave thanks :)

24 When, therefore, the :mul-

«|/titude saw that Jesus was not

there, nor his disciples, they also,
themselves, “entered into the
ships, and came to Capernaum,
seeking for Jesus.

25 And finding him »beyond
the sea; they said to him, Rabbi,
when didst thou come hither?

26 Jesus answered them, and
said, Verily, verily, I say to you,
ye seek me, not because ye saw
‘signs, but because ye ate of the
loaves, and were ‘isatisfied.

27 iLabor not for the food
that perisheth, but for the food
that 'abideth to eternal life,
which the Son of man will give
you; for um the Father, "God,
did seal.

28 They said to him, there-

Howbeit is

not consent to alter the E. V. on so slender grounds as this;

obsolete.
ff See Ν. z., y. 19, above.

® Sharpe (entered the boats) ; Wesl. (went aboard the ves-
sels).—It is needless to add, that the version I propose is
strictly literal—The art. (which I translate), is needed, in
order to point out the identity between these πλοία, and the
πλοιαρια of the preceding verse.—Themselves is the proper
rendering of avros.—See ch. 2: 12, N. z.

h E. V. frequently.—I would always so translate σπεραν,
when the sense will bear it.

i See ch. 2:11, N. x. 1! See Note on Matt. 5: 6.

' “Labor not for” says Alf., “does not give the sense of
eoyaf. They had not labored, in this case, for the βροσις
απολλυμενη, but it had been furnished miraculously.” I can-

for, though it is true, as the learned critic remarks, that they
had not labored for this food, in the first instance, yet they
had now rowed across the sea, at considerable expense of time
and labor, with this perishable food for the chief object of their
attainment ; and it is to their present and future conduct that
the Sayior’s exhortation refers.

* See ch. 4: 32, N. f.

1 See N. z, ch. 1: 33.

m See ch. 3: 16, N.e.

» Vulg., Erasm., Trem., Schott, Kenr., Van Ess, R.—Beza
(id est Deus) ; Newe. (even God).—The EK. V. here presents

a case of transposed construction. Such transpositions almost
always weaken, if they do not destroy the sense.

44

KING JAMES’ VERSION.

What shall we do, that we might
work the works of God?

29 Jesus answered and said
unto them, This is the work of
God, that ye believe on him
whom he hath sent.

30 They said therefore unto
him, What sign shewest thou
then, that we may see, and be-
lieve thee? what dost thou
work?

31 Our fathers did eat manna
in the desert; as it is written,
He gave them bread from heaven
to eat.

32 Then Jesus said unto them,
Verily, verily, I say unto you,
Moses gave you not that bread
from heaven; but my Father
giveth you the true bread from
heaven.

33 For the bread of God is
he which cometh down from
heaven, and giveth life unto the
world.

34 Then said they unto him,
Lord, evermore give us this
bread.

35 And Jesus said unto them,
Iam the bread of life: he that
cometh to me, shall never hun-

THE GOSPEL. BY JOHN. CHAP.

VI.

GREEK TEXT.
Ti ποιοῦμεν, ἵνα ἐργαζώμεθα τὰ
ἔργα τοῦ Θεοῦ;

29 “AmexpiOn ὁ ᾿]ησοῦς καὶ
εἶπεν αὐτοῖς, Τοῦτό ἐστι τὸ ἔργον
τοῦ Θεοῦ, ἵνα πιστεύσητε εἰς ὃν
ἀπέστειλεν ἐκεῖνος.

90 Εἶπον οὖν αὐτῷ, Τί οὖν
ποιεῖς σὺ σημεῖον, ἵνα ἴδωμεν καὶ
πιστεύσωμέν σοι; τί ἐργάζῃ;

ε ΄ « fal Ν ΄
31 ot “πατέρες ἡμῶν TO μάννα!
ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστι
γεγραμμένον, “Aprov ἐ ἐκ τοῦ οὐ-
ρανοῦ ἔδωκεν αὐτοῖς φαγεῖν.
Ss 5 > a
32 Eirey οὖν αὐτοῖς ὁ ’In-
“ » \ DT aN / Cle >
σοῦς, Apny ἀμὴν λέγω ὑμῖν, Ov
rn rn ΩΝ 3,
“Μωσῆς δέδωκεν ὑμῖν τὸν ἄρτον
ial a » ε
ἐκ τοῦ οὐρανοῦ: ἀλλ᾽ ὁ πατήρ
col Ἂν ϑι
μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ
cal > fol XN /
TOU οὐρανοῦ Tov ἀληθινὸν.
99 ς ἊΝ δ΄ fol a
33 0 yap ἄρτος τοῦ Θεοῦ
cal »
ἐστιν 0 καταβαίνων ἐκ τοῦ οὐρα-
΄ Ν \ a /
νοῦ, καὶ ζωὴν διδοὺς τῷ κόσμῳ.
τὺ 3 Ν \
34 Kirov οὖν πρὸς αὐτὸν,
[2 ΤᾺ Ἂν « tal Ἂν
Κύριε, πάντοτε δὸς ἡμῖν τὸν
+ cal
ἄρτον τοῦτον.
3 > ΄σ 5 lal
35 ize δὲ αὐτοῖς ὁ ᾿]ησοῦς,
«
᾿Εγώ εἰμι ὁ ἄρτος τῆς ζωῆς" ὁ
ἐρχόμενος πρός με, οὐ μὴ πεινάσῃ"

REVISED VERSION.

fore, What shall we do, that we
may work the works of God?

29 Jesus answered, and said
to them, This is the work of God,
that ye believe on him whom he
sent.

30 They said to him, there-
fore, What sign, then, edoest
THou, that we may see, and
believe thee? What dost thou
work ?

31 Our fathers ate the manna
in the pwilderness, as it hath
been written, He gave them
bread from heaven to eat.

32 Jesus, therefore, said to
them, Verily, verily, I say to you,
Moses did not give you the
bread from heaven; but my Fa-
ther giveth you the true bread
from heaven.

33 For the bread of God is
athat which cometh down from
heaven, and giveth life to the
world.

34 They said to him, there-
fore, "Sir, ‘always give us this
bread.

35 And Jesus said to them,
I am the bread of life: he that
cometh to me shall not hunger;

° Newe., Wesl.—There seems to be no necessity in this
case, for departing from the common rendering of this verb.

» This word is used in only one sense, (as a noun), in the
N. T., and is generally translated wilderness. For the sake
of uniformity I would always so render it. Besides, desert is
a little too restricted in its meaning.

a This expression, 6 καταβαίνων, may either refer to a
person, i. 6. to Christ himself, or to the word, aotos, im-
mediately preceding. From what follows, I am convinced that
the latter is the more proper view. The Jews, at least, did
not yet understand the Savior to be speaking of his own
personal descent from heayen; for they afterward say, “Sir,
always give us this bread,” that is roy apr. tour. τον xatap.—
Alf., Meyer, Camp., Beng.

* The noun, κυρέος, was used in Greek, both in addressing
human beings of superior rank, and ΠΣ (in which cases,

we, in the U. States, use, simply, Sir,) and in addressing the
Stpfenie Being, (in eae case, we use, Lord). 1 haye, there-
fore, adopted the following males in adannne this word :—
When it appears, from the context, that the speaker, or speak-
ers, did not realize the fact of our Sayior’s Divinity and Mes-
siahship, but regarded him merely as a man of superior char-
acter and attainments, I render zvgcos, Sir, otherwise, Lord.
I do not know but King James’ revisors may haye adopted
this same rule; but, if so, I apprehend they did not fully
apply it; for in this case, in ch. 8: 11; 9: 36. Luke 13: 8, and
other passages, the persons speaking evidently had no idea that
they were addressing the Messiah, or any other Divine person.

* Newe., Camp., R., Nary, Penn, Kenr.—E. V. generally.

t W., T., C., G., R.—Though ov μη is stronger than simply
ov, yet, by rendering it never, we introduce confusion into the
translation.

THE GOSPEL. BY JOHN. CHAP. VI.

45

KING JAMES’ VERSION.

ger; and he that believeth on
me, shall never thirst.

36 But I said unto you, That
ye also have seen me, and be-
lieve not.

37 All that the Father giveth
me, shall come to me; and him
that cometh to me, I will in no
wise cast out.

38 For I came down from
heaven, not to do mine own
will, but the will of him that
sent me.

39 And this is the Father’s
will which hath sent me, that
of all which he hath given me, I
should lose nothing, but should
raise it up again at the last day.

40 And this is the will of him
that sent me, that every one
which seeth the Son, and believ-
eth on him, may have everlasting
life: and I will raise him up at
the last day.

41 The Jews then murmured
at him, because he said I am the
bread which came down from
heaven.

42 And they said, Is not this
Jesus the son of Joseph, whose
father and mother we know?
how is it then that he saith, I
came down from heaven?

43 Jesus therefore answered

GREEK TEXT.

ὡς ε ΄ » > \ > \
Kal ὃ πιστεύων εἰς ἐμέ, οὐ μὴ
, /
διψήσῃ πώποτε.
Ωρ » 3
90 αλλ καὶ

ε ΄ ΄ κ » ΄
EWPAKATE μέ; και OU πιστευετε.

3 ἔων: “
εἰπὸν υὑμιν OTL

ied ΄“ a , , ε Ν

37 πᾶν ὃ δίδωσί μοι ὁ πατὴρ,

Ν 3 NG ot Ν δ » ΄
πρὸς ἐμὲ ἥξει: καὶ τὸν ἐρχόμενον

/ > ἃς » & Δ΄
πρός με οὐ μὴ ἐκβάλω ἔξω:

“ ΄
38 ὅτι καταβέβηκα ἐκ τοῦ οὐ-

a “ Ν ΄
ρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα
δ Si δὶ » \ Ἂν ΄ ΄σ
τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ

,ὔ /
πέμψαντος με.

- Δ Ν

80 τοῦτο δέ ἐστι τὸ θέλημα

΄- Δ / \ δ
τοῦ πέμψαντος με πατρὸς, ἵνα

ἘΞ A ΄ ΄ὕ rer ΄
πᾶν ὃ δέδωκέ μοι, μὴ ἀπολέσω
> > a > \ » , ESS
ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω αὐτὸ
> Loe! 4 © /
ἐν τῇ ἐσχάτῃ ἡμέρᾳ.

n >

40 τοῦτο δέ ἐστι TO θέλημα

- 2. / a cal
τοῦ πέμψαντός pe, ἵνα πᾶς ὁ

΄- Ν eX / >
θεωρῶν τὸν υἱον καὶ πιστεύων εἰς
αὐτὸν, ἔχη ζωὴν. αἰώνιον, καὶ
/
ἀναστήσω αὐτὸν ἐγὼ τῇ ἐσχάτῃ
ἡμέρᾳ.

41 ᾿Εγόγγυζον. οὖν οἱ ᾿]ου-
δαῖοι περὶ αὐτοῦ, ὅτι εἶπεν, ‘Eye
εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ
οὐρανοῦ.

y > ec ΓΑ

42 καὶ ἔλεγον, Οὐχ οὗτος
> > - ε eX > A Ὁ
ἐστιν ᾿]ησοῦς ὁ υἱὸς Lwond, οὗ

col MS / A
ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν

Zz ΄ 3 , -
μητέρα ; πῶς οὖν λέγει οὗτος,

ἜΡΩΣ x x ,
Ort ἐκ Tov οὐρανοῦ καταβέβηκα;

438 ᾿Απεκρίθη οὖν ὁ ᾿Ϊ]ησοῦς

REVISED VERSION.

and he that believeth on ΜῈ
shall never thirst.

36 But I said to you, That ye
have even seen me, and do not
believe.

37 All that the Father giveth
me, will come to me; and him
that cometh to me I will not
cast out.

38 ‘Because I have come down
from heayen, not “that I may do
mine own will, but the will of
him that sent me.

39 And this is the will of xthe
Father that sent me, that of all
that he hath given me I may
lose nothing; but may raise it
up in the last day.

40 yAnd this is the will of shim
that sent me, that every one who
seeth the Son, and believeth on
him, may have "eternal life: and
I will raise him up at the last
day.

41 The Jews, therefore, were
murmuring at him, because he
said, I am the bread that came
down from heaven.

42 And they said, Is not this
Jesus, the son of Joseph, whose
father and mgther we know?
How, then, «doth ΗΒ say, I have
come down from heaven?

43 Jesus, :therefore, answer-

v See N. i, ch. 1 : 15.
w See N. k, ch. 1: 7.

* Griesb., Knapp, Lachm., and Tisch. reject πατρος, which
is wanting in some of the most ancient MSS.—I would, there-
ore, translate, him that sent me—Camp., Newe., Sharpe, Penn,
Schott, Trem., Wesl.

y All modern editors, and the best MSS. have yag, instead
of de. Therefore, I would translate, For this is, ete—Lachm.,

Tisch., and Knapp have πατρος μου, instead of πεμέψαντος ue,
with several of the most ancient MSS. The Vulg. and the
Verss. depending on it have combined these two readings, “ of
the Father who sent me.”—I would translate, according to the
editors mentioned above, of my Father, and append this note:
According to some copies, of him that sent me.

» There is certainly no supply needed in this case. He is
emphatic—W., R.
2 T., C.,G.—Most editors, and most MSS. omit συν. I would

leave out therefore.

40

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

and said unto them, Murmur not
among yourselves.

44 No man can come to me,
except the Father which hath
sent me draw him: and 1 will
raise him up at the last day.

45 It is written in the proph-
ets, And they shall be all taught
of God. Every man therefore
that hath heard, and hath learned
of the Father, cometh unto me.

46 Not that any man hath
seen the Father, save he which
is of God, he hath seen the
Father.

47 Verily, verily, I say unto
you, He that believeth on me
hath everlasting life.

48 I am that bread of life.

49 Your fathers did eat manna
in the wilderness, and are dead.

50 This is the bread which
cometh down from heaven, that
a man may eat thereof, and not
die.

51 I am the living bread
which came down from "heavy en:
if any man eat of this bread,
he shall live for ever: and the
bread that I will give is my
flesh, which I will give for the] ὃ
life of the world.

52 The Jews therefore strove
among themselves, saying, How
can this man give us his flesh
to eat?

53 Then Jesus said unto them,

GREEK TEXT.
5 lal \ /
καὶ εἶπεν αὐτοῖς, Mn γογγύζετε

3 /
μετ᾽ ἀλλήλων.
7 al /
44 οὐδεὶς δύναται ἐλθεῖν πρός
με, ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με
ἑλκύσῃ αὐτὸν, καὶ ἐγὼ ἀναστήσω
αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ. hae
45 ἐστι γεγραμμένον ἐν τοῖς
΄ Ν yy iy
προφήταις, Καὶ ἔσονται πάντες
διδακτοὶ τοῦ Θεοῦ. Πᾶς οὖν 6
΄ὔ \ a ἊΝ
ἀκούσας Tapa τοῦ πατρὸς καὶ
μαθὼν, ἐ ἔρχεται πρός pe
46 οὐχ ὅτι Tov πατέρα τις
ἑώρακεν: εἰ μὴ ὁ ὧν παρὰ τοῦ
΄ Φ ers. NX ,
Θεοῦ, οὗτος ἑώρακε τὸν πατέρα.
47 > \ » Ν x / (2 c
ἀμὴν ἀμὴν λέγω ὑμῖν, ὃ
’ὔ \ 3, \ ΄ὔ
πιστεύων εἰς ἐμὲ, ἔχει ζωὴν αἰώ-
νιον.
» ", > ew a “
48 ἐγώ εἰμι ὃ ἄρτος τῆς ζωῆς.
/ a »
49 οἱ πατέρες ὑμῶν ἔφαγον
Ν ν,. a , /
TO μάννα ἐν TH ἐρήμῳ, Kal ἀπέ-
θανον"
© + > e 2, ε >
50 οὗτος ἐστιν ὁ ἄρτος ὁ ἐκ
a fal / δ
τοῦ οὐρανοῦ καταβαίνων, ἵνα τις
> > 3 , nN wees ΄
ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ.
> 4 > « y+ « ἴω ξ
51 ἐγώ εἰμι 0 ἄρτος ὁ ζῶν, ὁ
cal cat , Γ
ἐκ τοῦ οὐρανοῦ καταβάς ἐάν τις
vA , ~~ Ww ,
φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσε-
Ν a \
ται εἰς τὸν αἰῶνα. καὶ ὃ ἄρτος. δὲ
ὃν ἐγὼ δώσω, ἡ 7 σάρξ μου ἐστὶν,
ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσ-
μου ζωῆς.
΄ 5 N ΄
52 ᾿Εμάχοντο οὖν πρὸς ἀλλή-
΄ lal 7 a
λους οἱ ᾿]ουδαῖοι λέγοντες, ITas
/ @ 5 7 Ν
δύναται οὗτος ἡμῖν δοῦναι τὴν
7 col
σάρκα φαγεῖν ;
“- “- ΄“ «
53 Αἶπεν οὖν αὐτοῖς ὁ ᾿Ϊ]η-

VI.

REVISED VERSION.

ed, and said to them, Murmur
not, "one with another.

44 No one can come to me,
except the Father who sent me,
draw him; and I will raise him
up at the last day.

45 It hath been written in the
Prophets, And they shall all
be taught of God. Every one,
‘therefore, that heareth and
learneth of the Father, cometh
to me.

46 Not that any one hath seen
the Father, except he that is of
God: ue hath seen the Father.

47 Verily, verily, I say to you,
He that believeth on me hath
“eternal life.

48 I am the bread of life.

49 Your fathers ate the manna
in the wilderness, and died.

50 This is the bread that com-
eth down from heaven, so that
any one may eat of it, and not
die.

51 I am the living bread that
came down from heaven: if any
one eat of this bread, he shall
live for ever ; "yea, and the bread
which I will give is my flesh,
‘which I will give, for the life
of the world.

52 The Jews, therefore, were
striving, »one with another, say-
ing, how can HE give us [his]
flesh to eat?

53 Jesus, therefore, said to

> BR. (one to another)—A similar construction of αλληλων,
with other prepositions, is common in the HE. V. (Mark 4 : 41;
8:25; 24:17, 32.

9.3505 Tukes2 3155: 6.18:
D344 Bis 22,305 τ Actas: “ἢ; ab: 2139.

16; 15:5. 1 Cor.12:25. Eph. 4 : 82,

3:12. James 5:9, 16.
4 See ch. 3:16, N. 6.

1 John 1 : 7),

Ch. 4 : 33;
Rom. 1:27; 12:10
Col. 3:9. 1 Thess.

>! ancient Manuscripts and Versions, are
mann and Tischendorf—Penn, Wiclif, Rhemish, Vulgate, Ken-

e I have endeavored to render both zac and de.—See N. ἃ,
ch.1:20. Meyer (auch).

f The words ἦν εγω dwow, which are wanting in some

rejected by Lach-

rick.—I would append this note: Some copies omit, which I will

give.

THE GOSPEL. BY JOHN. CHAP.

VI. 47

KING JAMES’ VERSION.

Verily, verily, I say unto you,
Except ye eat the flesh of the
Son of man, and drink his blood,
ye have no life in you.

ἐὰν μὴ φάγητε

ἑαυτοῖς.

δ4 Whoso eateth my flesh,
and drinketh my blood, hath
eternal life; and I will raise
him up at the last day.

55 For my flesh is meat in-
deed, and my blood is drink in-
deed.

56 He that eateth my flesh,
and drinketh my blood, dwelleth
in me, and 1 in him.

57 As the living Father hath
sent me, and 1 live by the Fa-

GREEK TEXT.

coos, ᾿Αμὴν ἀμὴν λέγω ὑμῖν,

ἐγ ὼφῦ a , Ἂς i
VLOU TOU ανθρώπου, καὶ πιῆτε
a ἊΝ - > aA A >
αὐτοῦ TO αἰμᾶ, οὐκ ἔχετε ζωὴν εν

/ \ ,ὔ
54 0 τρώγων μου τὴν σάρκα,
Ἂς - ᾿΄ ὌΝ
καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴν
᾽ » Ἃ , Ck
αἰώνιον, καὶ ἐγὼ ἀναστήσω αὐτὸν
nm? 4 e /
τῇ EOXET MEPS i ᾿
δῦ ἡ γὰρ σαρξ μου ἀληθῶς
ἂν \ aby?
ἐστι βρῶσις, Kal TO αἷμα μου
cr > /
ἀληθῶς ἐστι ποσις.
“ἢ Ν Ψ᾽
56 ὁ τρώγων μου τὴν σάρκα,
\ - > >
καὶ πίνων μου TO αἷμα, ἐν ἐμοὶ
\ » > a
μένει, κἀγὼ EV αὐτῷ.
\ ’ / Le € ζω
57 καθὼς ἀπέστειλέ με ὁ ζῶν
Ν » Ν ~ Ν N ΄
πατὴρ, κἀγὼ ζῶ διὰ τὸν πατέρα:

REVISED VERSION.

them, Verily, verily, I say to
you, ‘if ye do not eat the flesh
of the Son of man, and drink his
blood, ye have no life in Syour-
selves.

\ ΄ 5
Τὴν σαρκα TOV

54 He that eateth my flesh,
and drinketh my blood, hath
eternal life, and I will raise him
up at the last day.

55 For my flesh is "food ‘in-
deed, and my blood is drink ‘in-
deed.

56 He that eateth my flesh,
and drinketh my blood, ‘abideth
in mg, and 1 in him.

57 As the living Father sent
me, and I live ‘because of the

® This pronoun is reflexive.—See N. b, ch. 5 : 42.
h See ch. 4: 32, N. f.

i Lachm. and Tisch., with MSS., (BCKLT) have αληϑὴης, in-
stead of adyPas.— The diflerence in meaning,” says Camp.,
“is not material, and if it were, there is not sufficient author-
ity in this place for an alteration.”

} See N. n, ch. 1 : 38.

k In this passage, and several others, dea, with the accus., is
by many interpreters supposed to be followed by the instru-
mental cause, or means. Since, however, this preposition,
when followed by this case, is, to say the least, almost always
= for, because of, for the sake of, by reason of, or on account
of, (except a peculiar signification found only among the poets,
for which see the Lexicons,) there can be no doubt that this
is its radical meaning, in such connection. If this be so, (and
no one, I believe, denies it,) we are bound to understand it in
this sense, whenever the connection will admit of this render-
ing. This rule is the more imperative in the case before us,
since the instrumental cause is, ordinarily, the genitive after
dca. In determining the question, whether δὲα should be
rendered by, or through, before an accus., we are not to
inquire whether it is sometimes necessary so to render it, but
whether it is necessary in the case in hand; for an occasional
exception, resulting from necessity, can afford no warrant for a
similar exception, where no such necessity exists. Let us now
apply these principles to the case before us. The translation
of this verse, as I have given it, conveys this idea: That, as the
Father is the object for whose sake, mainly, Jesus lives, so
Jesus is the object for whose sake, mainly, the believer lives.
This idea is agreeable to the analogy of faith, and is, besides,

consistent with the context ; for I consider it a mere gratuitous
assertion of Blo. that 6 ζω» = ὁ ζωοποίιων. The idea con-
veyed by the E. V. is, perhaps, as true as this ; but it does not
follow from this, that it is 7he truth of the text. I will now
simply give my view of the other passages, in the N. T., where
dca is treated in the E. V. as in this place—Matt. 15: 3, dca
την maoadoow ὕμω», “through your tradition.” T understand
the true meaning to be, “ for the sake of your tradition.” This
meaning is more forcible than the other.—Ch. 15 : 3. below,
“Now ye are clean, dca τον doyor ov λελαληκα tu, through the
word which I have spoken unto you.” 1 would translate this,
because of the word, &c.; and, while I confess that this pas-
sage is more difficult of interpretation, either way, than those
already mentioned, yet the meaning is probably this: ‘Now ye
are clean, because, or as a consequence of the doctrine, or
truth, which I have just spoken to you, as to the vine, the
branches, and the husbandman.” I do not feel positive that
this is the true meaning of this verse; but I believe it will
very well bear this interpretation—Rom, 8: 11, δέα.. αὐτου
avevua, “by (marg. because of,) his Spirit, &e, I would ren-
der this clause thus, “for the sake of his Spirit that dwelleth
in you.”—Eph. 4:18, dca τὴν ayvoray... dua τὴν πώρωσιν,
“through the ignorance...because of the blindness, &e. The
former of these expressions evidently depends upon εσκο-
teo“evor-— Having been darkened...because of the ignorance,
ἄς. ;” while the latter depends upon οντες aztyAdor.— having
been alienated...because of the hardness, &c.” There is no
variety that I can see in the use of dca in these two clauses.—
Heb. 6:7, δὲ ots, “by (marg. for,) whom.” This undoubt-
edly means, for whose sake, &c.—Rey. 12: 11, dca to atua...
δια τον hoyov, “by the blood...by the word,” ἄς. I would

render this passage thus: “ And they themselves overcame

4€

THE GOSPEL. BY JOHN. CHAP.

VI.

KING JAMES’ VERSION.

ther: so he that eateth me, even
he shall live by me.

58 This is that bread which
came down from heaven: not
as your fathers did eat manna,
and are dead: he that eateth of
this bread shall live for ever.

59 These things said he in
the synagogue, as he taught in
Capernaum.

60 Many therefore of his dis-
ciples, when they had heard this,
said, This is an hard saying;
who can hear it?

61 When Jesus knew in him-
self that his disciples murmured
at it, he said unto them, Doth
this offend you?

62 What and if ye shall see
the Son of man ascend up where
he was before ?

63 It is the Spirit that quick-
eneth ; the flesh profiteth noth-

GREEK TEXT.
Niue Δι ϑ tal ἊΝ
καὶ 0 τρώγων με, κἀκεῖνος ζήσε-
> ἣν.
ται Ov ἐμέ.
Quod » © A € >
58 οὗτος ἐστιν ὁ ἄρτος ὃ ἐκ
a > - ΄ » Ν
τοῦ δυρανοῦ καταβάς" οὐ καθὼς
iy - / lal ἊΝ »»,
ἔφαγον οἱ πατέρες ὑμῶν τὸ μάννα,
/ « / a
καὶ ἀπέθανον" ὁ τρώγων τοῦτον
Ἂ; ΒΩ , \ lol
Tov ἄρτον, ζήσεται εἰς τὸν αἰῶνα.
n 53 > a
59 T aura εἰπεν ἐν συναγωγῇ
διδάσκων ἐν Καπερναούμ.

io /
60 Πολλοὶ οὖν ἀκούσαντες ἐκ
col Lal 5 ΄σ΄ 3
τῶν μαθητῶν αὐτοῦ εἶπον, Σίκλη-
, - « , , if
pos ἐστιν οὗτος ὁ λόγος" τίς δυ-
a /
ναται αὐτοῦ ἀκούειν ;
τῶν \ > a »
61 Hidws δὲ ὁ ᾿]ησοῦς ἐν
« fal a ΄,ὔ ΙΝ ΄,
ἑαυτῷ, ὅτι γογγύζουσι περὶ τού-
« Ων » ΄ 53 >
Tov οἱ μαθηταὶ αὐτοῦ, εἶπεν av-
τοῖς, Τοῦτο ὑμᾶς σκανδαλίζει ;
9 aN 3 6 ~ XN en
62 ἐὰν οὖν θεωρῆτε τὸν υἱὸν
nies , » , “
τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου
> \ ,
ἦν τὸ πρότερον ;
AS \ mee ) \
08. τὸ πνεῦμά ἐστι TO ζωοποι-
cad \ > a
οῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν"

him, for the sake of the blood of the Lamb, and for the sake of

time, teaching in that synagogue.

REVISED VERSION.

Father; so he that eateth me,
even he shall live ‘because of ME.

58 This is the bread that came
down from heaven. 'Not as your
fathers ate the manna, and died;
he that eateth this bread shall
live for ever.

59 These things he said, "teach-
ing in a synagogue, in Caper-
naum.

60 Many, therefore, of his dis-
ciples, hearing, said, This "saying
is hard: who can hear it?

61 *But Jesus, knowing in
himself, that his disciples were
murmuring at Pthis, said to them,
Doth this soffend you?

62 What ‘if then, ye see the
Son of man going up, where he
was before ?

63 +The Spirit is ;what quick-
eneth: the flesh profiteth nothing.

No particular synagogue is

the word (doctrine, or promise) of their testimony,” etc., 1. 6.»
because that blood and that word were dear to God, through
whom they conquered.—Rey. 13:13, dca ta onueva, “by the
means of those miracles, ete. I would translate this, thus:
because, 1. €., in consequence of the signs, ete. These signs were
not wrought for the special purpose of deceiving the people, but
they indirectly occasioned or promoted the deception attempted
by other means.—See, on the last two passages, the Am. Bible
Union’s Reyis. of Rey. zn loco.

1 This verse consists of three clauses. The first: “This is
the bread that came down from heayen,” is a complete sentence
of itself. ‘The second: ‘ Not as your fathers ate the manna, and
died,” is dependent on the third: “ He that eateth this bread
shall live for ever.” In the collocation of these two clauses, there
is an inversion, such as is frequently met with, for the sake of
emphasis: and, if I mistake not, the whole difficulty that com-
mentators have found in the passage has arisen from their not
paying attention to this fact.

™ The Orig. (as also the Vulg. and some other Latin Verss.)
is susceptible of either this rendering, or that of the E. V.—
Fr. G., Nary, Kenr., De W., Van Ess. It seems most probable,
that, as these things were uttered in a synagogue, he was, at the

pointed out, hence the art. is omitted.

2 W. (this word is hard); Vulg. (durus est hic sermo) ; Beng.
(hart ist dieser Spruch) ; F.S. (elle est dure, cette parole) —Kenr.,
R., Fr. M.—This is undoubtedly the proper construction of the
sentence.

° I make it a rule always to translate Je, when it is at all
practicable-—See Gen. Obs. 6.-

P Newe., Vulg., R., Wesl., Kenr., Schott, Erasmus, Beza,
Trem.—W. (this thing).

4 Though oxerdakeEewr is frequently mistranslated, to offend,
yet, I think, this is its proper signification here—Rob.

τ “The Apodosis,” says Bloomfield, “is omitted, from the strong
emotion of the speaker, nor is this apostopesis uncommon in our
language.” Bloomfield would supply, τε ἐρεῖτε; Meyer, far
better, τοῦτο ὕμας ov πολλῳ μαλλον oxavdahoee ;

5.Τ have made this change, in order to attain the greatest
practicable precision in rendering the original words. To πρευ-
ua is evidently the subj., and to ξωοποιίουν the predicate—See,
on what, ch. 3: 6, N. k.

THE GOSPEL. BY JOHN. CHAP.

VI. 49

KING JAMES’ VERSION.

ing: the words that I speak
unto you, they are spirit, and
they are life.

64 But there are some of you
that believe not. For Jesus knew
from the beginning who they
were that believ ed not, and who
should betray him.

65 And he said, Therefore said
I unto you, that no man can
come unto me, except it were
given unto him of my Father.

66 From that time many of
his disciples went back, and
walked no more with him.

67 Then said Jesus unto the
twelve, Will ye also go away?

68 Then Simon Peter answer-
ed him, Lord, to whom shall we
go? thou hast the words of
eternal life.

69 And we believe, and are
sure that thou art that Christ,
the Son of the living God.

70 Jesus answered them, Have
not I chosen you twelve, and one
of you is a deyil?

71 He spake of Judas Iscariot
the son of Simon: for he it was
that should betray him, being
one of the Twelve.

GREEK TEXT.
τὰ ῥήματα ἃ ἐγὼ λαλῶ ὑμῖν.
πνεῦμά ἐστι καὶ ζωή ἐστιν.

64 ἀλλ᾽ εἰσὶν ἐξ ὑμῶν τίνες
ot οὐ πιστεύουσιν. ” Hider γὰρ
ἐξ ἀρχῆς ὁ ᾿Ιησοῦς, τίνες εἰσὶν
οἱ μὴ πιστεύοντες, καὶ τίς ἐστιν
ὁ παραδώσων αὐτόν.

65 Καὶ ἔλεγε, Aca τοῦτο εἴ-
ρηκα ὑμῖν, ὅτι οὐδεὶς δύναται
ἐλθεῖν πρός με, ἐὰν μὴ ἢ δεδο-
μένον αὐτῷ ἐκ τοῦ πατρός μου.

66 ’ Ex. τούτου. πολλοὶ ἀπὴλ-
θον τῶν μαθητῶν αὐτοῦ εἰς τὰ
ὀπίσω, καὶ οὐκέτι μετ᾽ αὐτοῦ πε-
ριεπάτουν.

67 εἶπεν οὖν ὁ ᾿Ϊ]ησοῦς τοῖς
δώδεκα, Mn καὶ ὑμεῖς θέλετε
ὑπάγειν ;

68 ᾿Απεκρίθη οὖν αὐτῷ Σίμων
Πέτρος, Κύριε, πρὸς τίνα ἀπε-
λευσόμεθα ; ῥήματα ζωῆς αἰωνίου
ἔχεις:

69 καὶ ἡμεῖς πεπιστεύκαμεν,
καὶ ἐγνώκαμεν ὅτι σὺ εἶ ὁ Χρι-
στὸς ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος.

70’ AmexpiOn αὐτοῖς δ᾽ Τησοῦς,
Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξε-
λεξάμην, καὶ ἐξ ὑμῶν εἷς διάβο-
λός ἐστιν;

ΤΙ Ἔλεγε δὲ τὸν Lovdav Σί-
μωνος ᾿Ισκαριώτην: οὗτος yap
ἤμελλεν αὐτὸν παραδιδόναι, εἷς
ὧν ἐκ τῶν δώδεκα.

REVISED VERSION.

The words which I «speak to you
are spirit, and are life.

64 But there are some of you
who believe not. For Jesus
knew from the beginning who
those were that believed not,
and who he was that ‘was about
to betray him.

65 And he said, Because of
this have I said to you, That no
one can come to me, ‘if it have
not been given him from my
Father.

66 From this [time] many of
his disciples went away vback-
ward, and were walking no more
with him.

67 Jesus, therefore, said to the
Twelve, Do ye also «wish to go
away ?

68 Simon Peter, »therefore,
answered him, Lord, to whom
shall we go? Thou hast the
words of eternal life.

69 And we have believed,
and known, that rHov art the
Christ, the Son of +the living
God.

70 Jesus answered them, Did
not I choose you, the Twelve,
and one of you is a deyil?

71 *Now he spoke of Judas
Iscariot, [son] of Simon; for HE
=was about to betray him, being
one of the Twelve.

t Scholtz, Lachm., Tisch., Theile, and Knapp, with several
ancient MSS., (BCDKLT) haye λελαληκα, for λαλωβ. Also
several ancient Verss. and Fathers. Blo. condemns this read-
ing, but, I think, on insufficient grounds. I would adopt this
reading, and translate, have spoken to you.—All., Goss., Kist.,
Beng., Wesl., Penn, Kenr., Schott.

¥ Ὁ παραδωσων, is = ὃς ἐμελλε παραδίιδοναι.

~ Went away is a very usual rendering of απηλϑεν. Back-
ward is the most literal translation of evs ta oxcow, that I can
find.—See ch. 4: 3, N. ἃ,

x See N. y, ch. 1: 48.

y All the editors, except Knapp and Hahn., reject this ov».
I would leave out therefore.

2 The editors yery generally reject tov ξζωντος, while Griesb.,
Lachm., and Tisch., with several ancient MSS. and Verss., haye
6 ἅγιος tov Θεου. Blo. sustains the Text. Ree. Upon the
whole, I would recommend that tov ξωντος be rejected, and
that this note appear in the margin: According to some copies
of the living God.

® See N.e, ch. 4: 47.

THE GOSPEL. BY JOHN.

CHAP.

VIL.

KING JAMES’ VERSION.

CHAP. VII.

Arter these things Jesus
walked in Galilee: for he would
not walk in Jewry, because the
Jews sought to kill him.

2 Now the Jews’ feast of tab-
ernacles was at hand.

3 His brethren therefore said
unto him, Depart hence, and go
into Judea, that thy disciples
also may see the works that
thou doest.

4 For there 1s no man that
doeth any thing in secret, and
he himself seeketh to be known
openly. If thou do these things,
shew thyself to the world.

5 (For neither did his brethren
believe in him.)

6 Then Jesus said unto them,
My time is not yet come: but
your time is always ready.

GREEK TEXT.
CHAP. VII.

7 an
KAT περιεπάτει ὁ ᾿Ϊησοῦς
\ fal > > / >
μετὰ ταῦτα ἐν τῇ Ταλιλαίᾳ: οὐ
γὰρ ἤθελεν ἐν τῇ Lovdaia Tepe
πατεῖν, OTL ἐζήτουν αὐτὸν οἱ
᾿]Τουδαῖοι ἀποκτεῖναι.
Θ᾽ Δ» Ν ΘΙ Ὁ Ν fod
2 °Hy δὲ ἐγγὺς ἡ ἑορτὴ τῶν
> €
ΤΠουδαίων ἡ σκηνοπηγία.
5 3 Ν ΒΡ e
3 εἶπον οὖν πρὸς αὑτὸν οἱ
fal ’ὔ fal
ἀδελφοὶ αὐτοῦ, MeraBn& ἐντεῦ-
« \ >
θεν, καὶ ὕπαγε eis τὴν Tovdaiar,
ἵνα καὶ οἱ μαθηταί σου θεωρήσωσι
Α ἃ ro
τὰ ἔργα σου ἃ ποιεῖς"
\ > lal
4 οὐδεὶς yap ἐν κρυπτῷ τι
- Ν G ΣΡ: Ἂν > ρ ἈΠ ,
ποιεῖ, καὶ ζητεῖ αὐτὸς ἐν παῤῥησίᾳ
> “ tal
εἶναι. εἰ ταῦτα ποιεῖς, φανέρωσον
Ν “-“ /
σεαυτὸν TH KOT HY.
5 «Οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ
ἐπίστευον εἰς αὐτόν.
«> a
6 Aéyer οὖν αὐτοῖς 6’ Incois,
Ν \ ΄ὔ
Ὃ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν"
bat / 7
ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ

REVISED VERSION.

CHAP. VII.

*Anp after these things Jesus
was walking in Galilee: for he
«did not wish to walk in *Judea,
because the Jews were seeking
to kill him.

2 Now the Feast of the Jews
was ‘near, ‘the Feast of Taber-
nacles.

3 His brothers, therefore, said
to him, Depart hence, and go
into Judea, so that thy disciples
also may see ‘thy works which
thou doest.

4 For no one doeth any thing
in secret, and he, himself, seeke
eth to be ‘in public. If thou
doest these things, ‘manifest thy-
self to the world.

5 For "ποῦ even his “brothers
were believing on him.

6 Jesus, therefore, saith to
them, My time is not yet 'pre-
sent: but your time is always
ready.

oS
ἐστιν ἕτοιμος.

2 Although καὶ is wanting in one or two ancient MSS., and
in the English Verss. generally, most editors retain it.—See
N. y, ch. 1: 48.

» E. V., everywhere, except here, and in Luke 23 : 5.

© IT have rendered each word literally—Newe., Dodd, Germ.,
De W.—For the rendering, near, see ch. 2: 13, N. 6.

4 See Ν. ἃ, ch. 2: 12.—Alf. has shown, I think conclusively,
(Note on Matt. 13 : 55, which see, for a complete analysis of
this controversy,) that, from the testimony of Scripture alone,
those called, οὗ αδελφοι tov κυρέου, were really the children of
his mother, Mary; younger, of course, than himself. I deem
it unnecessary to transcribe even the substance of his argu-
ment. Suffice it to say, that the passage under consideration
is one of the strongest evidences, that these persons were not
the sons of Alpheus, as has, from tradition, been generally
supposed, both in ancient and modern times. (Comp. ch. 2:12,
and Acts 1:14.) Three, at least, of those persons (Matthew,
James, and Judas, see Alf, as above,) were disciples of our
Lord, and believed an him. (See ch. 2: 11, and 6:69.) But
here, these persons, οὗ ad. αὐτου, without any exception being
made, are said not to believe on him. It is sadly interesting
to notice the efforts sometimes made by men, otherwise can-

did, in defending a darling tradition against the overwhelming
testimony of Scripture. See, for example, Penn’s attempt
(Supplem. Annot. in loco,) to explain away the phrase, ezv-
στευον εἰς αὐτο», one of the most vitally important of all the
expressions used in the Gospel. For my own part, I have not
the slightest regard for the monkish traditions that have
flooded the church, in relation to the domestic intercourse
between Joseph and Mary, subsequent to the birth of our
Savior. Perhaps, all that the Scriptures teach on this subject,
may be gathered from Matt. 1:25; and this, as far as it
goes, is directly opposed to these traditions.

© Most editors retain oov.—W., T., C., G., R., Vulg., Berl.
Bib., De W., All., Beng., Sharpe, Kenr.

f R.—-In public is quite as literal as openly, and makes good
sense without any supply. I would translate σσαρόησιᾳ, with-
out the art., publicly, in order to distinguish it from paveows,
openly.

® See Ν. 5, ch. 1: 31.

h See N. d, ch. 1: 3.

i ΤῸ, V., generally.—Beza, Erasm., Schott, (adest) ; Germ.
(ist... hier); De W. (ist... da.)—This is, without doubt,
the more precise rendering of πάρεστι.

THE GOSPEL. BY JOHN. CHAP. VII.

KING JAMES’ VERSION.

7 The world cannot hate you;
but me it hateth, because I tes-
tify of it, that the works thereof
are evil.

8 Go ye up unto this feast:
I go not up yet unto this feast ;
for my time is not yet full come.

9 When he had said these
words unto them, he abode séz/
in Galilee.

10 But when his brethren
were gone up, then went he also
up unto the feast, not openly,
but as it were in secret.

11 Then the Jews sought him
at the feast, and said, Where is
he?

12 And there was much mur-
muring among the people con-
cerning him: for some said, He
is a good man: others said, Nay ;
but he deceiveth the people.

13 Howbeit, no man spake
openly of him, for fear of the
Jews.

14 Now about the midst of

GREEK TEXT.

wd > ΄ 5 2 ΄ a
7 ov δύναται ὁ κόσμος μισεῖν
« col 3. ON \ ~ of \
ὑμᾶς: ἐμὲ δὲ μισεῖ, OTL ἐγὼ μαρ-
a Ν » - “ \ A
TUP@® περὶ αὐτοῦ, OTL τὰ ἔργα
> aA ’
αὐτοῦ πονηρά ἐστιν.
ε lal > 7 > Ν ε \
8 ὑμεῖς ἀνάβητε εἰς THY ἑορτὴν
΄ SiN “
ταύτην: ἐγὼ οὔπω ἀναβαίνω εἰς
\ ε Ν / a ε Ν
τὴν ἑορτὴν ταύτην, ὅτι ὁ καιρὸς
ε ἜΑ 7 /
ὁ ἐμὸς οὔπω πεπλήρωται.
a \ Ν lal
9 Tatra δὲ εἰπὼν αὐτοῖς,
Ε2 fal /
ἔμεινεν ev TH 1 αλιλαίᾳ.
ι c

10 ‘Qs δὲ ἀνέβησαν οἱ ἀδελ-
φοὶ αὐτοῦ, τότε καὶ αὐτὸς ἀνέβη
εἰς τὴν ἑορτὴν, οὐ φανερῶς, ἀλλ᾽
ὡς ἐν κρυπτῷ.

11 Οἱ οὖν ᾿ΪΠουδαῖοι ἐζήτουν
αὐτὸν ἐν τῇ ἑορτῇ, καὶ ἔλεγον,
ITob ἐστιν ἐκεῖνος ;

12 Καὶ γογγυσμὸς πολὺς περὶ
αὐτοῦ ἦν ἐν τοῖς ὄχλοις. οἱ μὲν
ἔλεγον, Ὅτι ἀγαθὸς ἐστιν: ἄλλοι
δὲ ἔλεγον, Οὔ: ἀλλὰ πλανᾷ τὸν
ὄχλον.

18 Οὐδεὶς μέντοι παῤῥησίᾳ
ἐλάλει περὶ αὐτοῦ, διὰ τὸν φόβον
τῶν ᾿Ϊ]Πουδαίων.

14 "Π δη δὲ

τῆς ἑορτῆς με-

51

REVISED VERSION.

7 The world cannot hate you,
but me it hateth, because I tes-
tify of it, that its works are evil.

8 Go ye up to ‘this feast: I
am not going up ‘yet to this
feast, because my time hath not
yet fully come.

9 }And, saying these things to
them, he 'abode in Galilee.

10 But when his “brothers had
gone up, then he also “himself
went up to the feast, not openly,
but as in secret.

11 The Jews, therefore, *kept
seeking him "during the feast,
and said, Where is he ?

12 And there was much mur-
muring concerning him among
the pmultitudes: 4some said, He
is good: others said, ‘No; but he
is deceiving the pmultitude.

13 «Nevertheless, no one was
speaking ‘publicly of him, tbe-
cause of the fear of the Jews.

14 «And now, ‘about the mid-

} Lachm., Tisch., Hahn., and Theile, reject the first ταυτη».---

Griesb., Scholtz, Knapp, Tisch., and Theile, have ovx for ovza.
Griesb., Knapp, Scholtz, and Tisch., reject de, in verse 9. I
would adopt all these readings, and leaye out ¢his, yet, and
and.

1 The meaning is not, that he continued abiding in Galilee,
(though this is exactly the meaning of he abode still,) but,
that, at the time when he said this to them, he decided to
remain in Galilee, while his brothers, probably, decided to go
up to the feast. The E. V. would be perfectly correct, if the
Orig. verb were imperf,, instead of aorist. As it is, the simple
aorist, abode, is preferable. It is needless to add, that abide
is here used, as frequently elsewhere, in the sense of stay, or
remain.

m Vulg. (ipse.)—Avros is, in this connection, precisely =
ipse.—See ch. 2: 12, N. z. >

» The prep., ev, is often used in reference to time = during.
The Jews did not seek him only at the beginning of the feast,
(Dodd.) but continued seeking him (as is indicated by the

imperf.) from the beginning of the feast, till he made his ap-
pearance among them. The tense of the verb calls for the
proposed change.—Fr. S.-M.

° J have in this, and frequent other instances, drawn upon
the colloquial dialect.—See N. y, ch. 6 : 16.

P See N. g, ch. 6: 5.

4 There is nothing-in the Orig. corresponding to for.

r Newe., Camp., Nary, Kenr.—Nay is obsolete. I would
uniformly reject it.

5° K. Y., ch. 12 : 42.—Howbeit is obsolete,
render μέντοι, nevertheless.

t See ch. 4: 39, N. t.

« See N, 0, ch. Ὁ 61. .

’ The E. V. does not convey the idea of the Orig. at all, to
modern ears. About the middle of the feast, though by no
means literal, is a better translation. The verb, κεσοεεν,
occurs nowhere else in the N. T. It means, according to
Passow, “in der Mitte sein, halb sein””—that is, to be half out
to be half advanced.

I would always

KING JAMES’ VERSION.

the feast, Jesus went up into the
temple and taught.

15 And the Jews marvelled,
saying, How knoweth this man
letters, having never learned ?

16 Jesus answered them, and
said, My doctrine is not mine,
but his that sent me.

17 If any man will do his
will, he shall know of the doc-
trine, whether it be of God, or
whether I speak of myself.

18 He that speaketh of him-
self, seeketh his own glory: but
he that seeketh his glory that
sent him, the same is true, and
no unrighteousness is in him.

19 Did not Moses give you
the law, and yet none of you
keepeth the law? Why go ye
about to kill me?

20 The people answered and
said, Thou hast a devil: who
goeth about to kill thee?

21 Jesus answered and said

w See ch. 3:7, N.m.

THE GOSPEL. BY JOHN. OHAP. VII.

GREEK TEXT.

/ Sign, 260 = > ΝΑ.
aovons, ἀνέβη δ᾽ Inaovs εἰς τὸ
\ ,
ἱερὸν, καί ἐδίδασκε.

15 καὶ ἐθαύμαζον οἱ ’Tovdaior
yA an - ΄
λέγοντες, Πῶς οὗτος γράμματα
5 Ν 7
οἶδε, μὴ μεμαθηκώς ;
» r >
16 ᾿ΑἋπεκρίθη αὐτοῖς ὁ ᾿7η-
a Ν “5 ς ΣΌΝ \
σοῦς καὶ εἰπεν, H ἐμὴ διδαχὴ
» y STUN 2 \ ~ A
οὐκ ἐστιν Eun, ἀλλὰ TOU πέμψαν-
/
TOS με.
΄ / Ν
17 ἐάν τις θέλῃ τὸ θέλημα
αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς
“ It fal >
διδαχῆς, πότερον ἐκ τοῦ Θεοῦ
» ἈΝ 5 ΞΡ ἐν fo “
ἐστιν, ἢ ἐγὼ aT ἐμαυτοῦ λαλῶ.
An rn \
18 ὁ ἀφ᾽ ἑαυτοῦ λαλῶν, τὴν
/ \ lal \ fal
δόξαν τὴν ἰδίαν ζητεῖ: ὁ δὲ ζητῶν
Ν δό a / ERAS
τὴν δόξαν τοῦ πέμψαντος αὐτὸν,
@ 5 ἐξ > Ἂν » / >
οὗτος ἀληθὴς ἐστι, καὶ ἀδικία ἐν
αὐτῷ οὐκ ἔστιν.
19 οὐ Μωσῆς δέδωκεν ὑμῖν
Ν / \ > Ν > « fol
τὸν νόμον, καὶ οὐδεὶς ἐξ ὑμῶν
fal / ΄
ποιεῖ τὸν νόμον ; τί με ζητεῖτε
ἀποκτεῖναι ;
ig
20 ᾿Απεκρίθη ὁ ὄχλος καὶ
3 /
εἶπε, Ζ,αιμόνιον ἔχεις: τίς σε
ᾧητεῖ ἀποκτεῖναι ; ;
21 ᾿Απεκρίθη ὁ ᾿]ησοῦς καὶ

REVISED VERSION.

dle of the feast, Jesus went up
into the temple, and was teach-
ing.

15 And the Jews were »wonder-
ing, saying, How doth *Hz know
letters, snot having learned ?

16 Jesus zanswered them, and
said, My doctrine is not mine,
but his that sent me.

17 If any one *be willing to
do his will, he shall know :con-
cerning the doctrine, whether it
is of God, or I am speaking *from
myself.

18 He that speaketh «from
himself seeketh his own glory:
but he that seeketh the glory of
him that sent him, ἪΕ is true,
and *there is no unrighteousness
in him.

19 Hath not Moses given you
the law, and no one of you
‘is doing the law? Why ‘are ye
seeking to kill me?

20 The «multitude answered,
fand said, Thou hast a demon:
who ‘is seeking to kill thee?

21 Jesus answered, and said to
them, I did one work, and "be-

= It is to be regretted, that King James’ Revisors almost

= See ch. 1:2, N.c.

yW., R., Nary.—My is, simply, not.—E. V., generally.

* Most editors insert ovy here.
and insert therefore.

Δ See ch. 1: 48, N. y.—The change of the prep. of, in this
and the following verse, is made for the purpose of avoiding
ambiguity.

» This form of expression is, I think, a little more elegant
than the E. V., and almost, if not quite, as literal.

* EB. V., ch. 3:21. 1 John 1:6; 2:29: 3:7, 19, and else-
where, often. .

1 E. V., v. 25, below.—Newe., Sharpe, Wesl., Nary, Penn,
Kenr.

¢ See ch. 6: 5, N. g.

τ Lachm. and Tisch. omit καὶ eure, on the authority of some
ancient MSS. I would, however, retain these words, as they
are most probably genuine.

I would adopt this reading,

uniformly translated dvafSolos, δαιμόνιον, and δαίμων, by the
same word, devil, which properly answers to the first-named
word. For the sake of distinction, I would always render
διαβολος, devil, δαιμόνιον and δαίμων», which I take to be
nearly, if not quite, synonymous, demon.

h See Gen. Obs. 6.—Interpreters are divided, as to whether
δια tovto belongs to what precedes, or to what follows.—
Theoph., Licke, Tholuck, Olsh., De W., B. Crus., Maier,
Beza, Casaub., Homberg, Maldonat., Wolf, Kypke, Blo., and
others, (see Meyer, in loco,) refer these words to what pre-
cedes. So also Newc., Sharpe, Camp., Dodd., Wesl., Penn,
Van Ess. The other view is held by Chrys., Nonnus, Euth.,
Zig., Germ., Aret., Grot., Corn. a Lap., Jansen, Beng., Alf.,
Meyer, and others, (see Meer, in loco.) See Bloomfield’s note,
in loco. Upon the whole, I have concluded to adopt the former
view, which is, I think, encumbered with fewer difficulties
than the other.—For wondering, see ch. 3: 7, N. m.

THE GOSPEL. BY JOHN. CHAP.

Vu. =

KING JAMES’ VERSION.

unto them, I have done one
work, and ye all maryel.

22 Moses therefore gave unto
you circumcision, (not because
it is of Moses, but of the fa-
thers ;) and ye on the sabbath-
day circumcise a man.

23 If a man on the sabbath-
day receive circumcision, that
the law of Moses should not be
broken ; are ye angry at me, be-
cause I have made a man every
whit whole on the sabbath-day ?

24 Judge not according to the
appearance, but judge righteous
judgment.

25 Then said some of them of
Jerusalem, Is not this he whom
they seek to kill?

26 But lo, he speaketh boldly,
and they say nothing unto him.
Do the rulers know indeed that
this is the very Christ ?

27 Howbeit, we know this
man, whence he is: but when
Christ cometh, no man knoweth
whence he is.

28 Then cried Jesus in the
temple, as he taught, saying, Ye
both know me, and ye know
whence I am: and I am not
come of myself, but he that sent
me is true, whom ye know not.

GREEK TEXT.

Ss ’ ad a », > ,

εἶπεν αὐτοῖς, Ly ἔργον ἐποίησα;
, /

καὶ πάντες θαυμάζετε.

92. διὰ τοῦτο Maans δέδωκεν
eon Ν \ o ᾽
ὑμῖν τὴν περιτομὴν, οὐχ ὅτι ἐκ

° A > ὃς > > > a
τοῦ ωσέως ἐστὶν, ἀλλ ἐκ τῶν

/ ,
πατέρων: καὶ ev σαββάτῳ περι-
‘4 ΕΣ
τέμνετε ἀνθρωπον.
ς ᾽ Ν / 2
. 28 εἰ περιτομὴν λαμβάνει av-
» ΄ « \ 5
θρωπος ev σαββάτῳ, iva μὴ λυθῇ
ε 1 ΄, ἀκ, a
ὁ νόμος Maaews, ἐμοὶ χολᾶτε
“ “ « ΄
ὅτι ὅλον ἄνθρωπον ὑγιῇ ἐποίησα
> "ἡ
ἐν σαββατῳ ;
ζ Ν 7 oy x
24 μὴ κρίνετε kar ὄψιν, ἀλλὰ
Ν
τὴν δικαίαν κρίσιν κρίνατε.

5" 5 a
25 ᾿ἄλεγον οὖν τινες ἐκ τῶν
ε ΄ ᾽ @ oh ᾽
7]εροσολυμιτῶν, Οὐχ οὗτος ἐστιν
a fal n
ov ζητοῦσιν ἀποκτεῖναι ;
Ν 5, xe 7 toad
26 καὶ ἴδε παῤῥησίᾳ λαλεί,
N at ee ΄
καὶ οὐδὲν αὐτῷ λέγουσι. μήποτε
> “ y+ 4 ew o
ἀληθῶς ἔγνωσαν ol ἄρχοντες; OTL
- / > ’ lol « > as /
οὗτός ἐστιν ἀληθῶς ὁ ἄριστος ;
Ν a /
27 ἀλλὰ τοῦτον οἴδαμεν πόθεν
> ,ὔ ε \ σ Ν “ yy
ἐστίν: ὁ δὲ ἄριστος ὅταν ἐρχὴ-
΄ /
Tal, οὐδεὶς γινώσκει πόθεν ἐστίν.
" 3 λον a
28 ᾿Εκραξεν οὖν ἐν τῷ ἱερῷ
“2 c > ΄ ἂν ΄ὔ
διδάσκων ὁ ᾿]ησοῦς καὶ λέγων,
» / ,ὔ
Kape οἴδατε, καὶ οἴδατε πόθεν
> / Ν » 8.) ἃ cal > > ,
εἰμί: Kal ἀπ᾿ ἐμαυτοῦ οὐκ EAnAv-
3, ἊΝ ,
θα, ἀλλ᾽ ἔστιν ἀληθινὸς ὁ πέμψας
’ 7)
A e a > "
με, ὃν ὑμεῖς οὐκ οἴδατε:

i The authorities are divided in the rendering of ὅτε.

T., | cases in the plural.

REVISED VERSION.

cause of this, ye are all *won-
dering.

22 Moses hath given you cir-
cumcision, (not ‘that it is of Mo-
ses, but of the fathers,) and on
the Sabbath ye circumcise a
man.

23 If a man receive circum-
cision on the Sabbath, so that the
law of Moses may not be broken,
are ye angry at mE, because I
made a man !all whole on the Sab-
bath ?

24 Judge not according to
appearance, but judge righteous
judgment.

25 Some, therefore, of the
tJerusalemites said, Is not this
he whom they are seeking to
kill?

26 1And, behold, he is "talk-
ing publicly, and they are say-
ing nothing to him. Did the
rulers know indeed, that this is
rindeed the Christ ?

27 «But we know suH1Mm, whence
he is: but when the Christ com-
eth, no one knoweth whence
he is.

28 Jesus, therefore, cried,
teaching in the temple, and say-
ing, Ye both know ΜῈ, and ye
know whence I am: and I am
not come of myself, but he that
sent me is true, whom ye know
not.

I have translated it, according to analogy,

C., G., Kenr., and a few others, with the Τὸ, V., render it
because ; while the great majority render it ¢hat, as I have
done.—See E. V., ch. 6: 46. In ch. 4: 35, I think the sense
requires that ὅτε be translated in the same way, though there

are by no means so many authorities for that change as for
this.

i Every whit is obsolete. Several Verss. have altogether.
T consider all equally good English, and more exactly literal
than either. The meaning is, “I haye healed the whole man,
while circumcision affects but a@ part of the body.”—In ch.
9 > 34, the idiom requires that ὅλος be rendered altogether.

« Rob.—This occurs only here, and in Mark 1; 5, in both

(See Bethlehemite, Ephrathite, Ephraimite, and a host of
others,) because I prefer, wheneyer it is practicable, to trans-
late every word by a single term.

1 It is rarely that καὶ is rendered adyersatively, in the E. V.
There is certainly no necessity for it in this case.

m §. V. generally.—I would so translate «de, uniformly.

n . V. very frequently.—See ch. 4: 26, N. y.
° See N. ἢ, v. 4, above.

P Almost all the editors reject the second adydws, of this
verse. I would, therefore, leave out this indeed.

a Howbeit is obsolete.—See N. 0, ch. 6: 61.—For um, see
Chiles: 2) Nine;

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

29 But 1 know him; for I am
from him, and he hath sent me.

30 Then they sought to take
him: but no man laid hands on
him, because his hour was not
yet come.

31 And many of the people
believed on him, and said, When
Christ cometh, will he do more
miracles than these which this
man hath done ?

32 The Pharisees heard that
the people murmured such things
concerning him: and the Phari-
sees and the chief priests sent
officers to take him.

33 Then said Jesus unto them,
Yet a little while am I with you,
and then I go unto him that sent
me.

34 Ye shall seek me, and shall
not find me: and where I am,
thither ye cannot come.

35 Then said the Jews among
themselves, Whither will he go,
that we shall not find him? will

GREEK TEXT.
> Ἐν \ 5 κ ᾿"
29 ἐγὼ δὲ οἶδα αὐτὸν, ὅτι
> > fol > “σ΄
TAP αὐτοῦ εἰμι, κἀκεῖνός με ἀπέ-
στειλεν.
> / 3 ἊΝ 7
30 “EG@jrouv οὖν αὐτὸν πιά-
δος » Ν 5 / > >
σαι: καὶ οὐδεὶς ἐπέβαλεν er
ΟΝ Ν fal 7 >
αὐτὸν τὴν χεῖρα, OTL οὔπω ἐλὴη-
ΕΝ. » a
λύθει ἡ wpa αὐτοῦ.
x \ > a yy
31 IToAAot δὲ ἐκ τοῦ ὄχλου
SAN 7.
ἐπίστευσαν εἰς αὐτὸν, καὶ ἔλεγον,
“ ΑΝ τὰ Μ΄ /
Ort ὁ Χριστὸς ὅταν ἔλθῃ, μήτι
΄-“ - /
πλείονα σημεῖα τοῦτων ποιήσει
δος ἀν οὶ
ὧν οὗτος ἐποίησεν ;
Yj ca a a
32 ᾿Πκουσαν οἱ Φαρισαῖοι τοῦ
yw ip > -
ὄχλου γογγύζοντος περὶ αὐτοῦ
a » ε
ταῦτα: καὶ ἀπέστειλαν οἱ Φαρι-
rad « lal ΞΕ LZ
σαῖοι Kai οἱ ἀρχιερεῖς ὑπηρέτας,
τ , Ces 1
ἵνα πιάσωσιν αὐτόν.
53 53 an > cal
33 εἶπεν οὖν αὐτοῖς 0 Inaois,
+ IN / > c n
τι μικρὸν χρόνον μεθ ὑμῶν
" c 4 Ν Ἄς Ἅ
εἶμι, καὶ ὑπάγω πρὸς τὸν πέμ-
ψ'
ψαντά με.
Ω / / Ν > (2
84 ζητήσετέ με, καὶ οὐχ εὑ-
, ao 3 Ν c ΄
ρήσετε: καὶ ὅπου εἰμὶ ἐγὼ, ὑμεῖς
/ > c
ov δύνασθε ἐλθεῖν.
Σ, Ξ ἔξ x
35 Limov οὖν ot ᾿[Πουδαῖοι
‘\ fol Ὁ /
πρὸς ἑαυτοὺς, [lov οὗτος μέλλει
A τὰ « lal > ε /
πορεύεσθαι, OTL ἡμεῖς οὐχ εὑρη-

Wail:

REVISED VERSION.

29 »But I know him, «because
Τ am from him, and he sent me.

30 They kept seeking, there-
fore, to take him; tand no one
laid hands upon him, because his
hour had not yet come.

31 “But many of the »multi-
tude believed on him, and said,
When the Christ cometh, will
he do more “signs than these
which «He did?

32 The Pharisees heard the
‘multitude murmuring **these
things concerning him; and the
Pharisees and the chief priests
sent officers, %that they might
take him.

33 Jesus, therefore, said *to
them, Yet a little time am I
with you, and I am going to him
that sent me.

34 Ye will seek me, and will
not find me, and where 1 am, YE
cannot come.

35 The Jews, therefore, said
among themselves, Whither is
‘HE 'about to go, that we shall

r All modern editors reject de.

I would, therefore, leave

lating τουτῶν, in this connection, by those. I would, therefore,

out but.

s"See.ch. 1: 15, mn.

t See N. 1, v. 26, above.

" Newe., Vulg., Nary, R., Penn, Kenr.—I think δὲ is used
here in a disjunctive sense.

v See N. g, ch. 6: 5.

w' See ch. 27:11) N. x.

* Lachm. and Tisch. omit rovrwy, on the authority of several
ancient MSS. and Versions. (Steph. y. 7. Cant., Go., Mont., N.1,
Colb. 8, Gal., L., Comp., Vulg., Aethiop.~Vat. 1209. Urb. 2.
Borg. 1.) See Mill and Birch.—Besides these respectable ex-
ternal evidences, there is, I think, strong internal evidence that
this word is spurious, The reader will readily perceive that
the translation above given is not entirely satisfactory, for the
reason that ¢hese sounds harshly in connection with a historical
tense; yet this translation is perfectly literal. Nor is it easy
to get rid of this difficulty ; for there is no sufficient authority
for translating ἐποίησαν by the pres. or the perf., nor for trans-

reject tovrwy, and explain the clause thus: The interrogator
supposes himself to be carried forward to the time of the com-
ing of the true Messiah, and asks the question, “Shall we, at
that time, be able to say of him, (the true Messiah,) that he
doeth more signs than what He, (this Jesus of Nazareth,) did,
when he was among us?” Accordingly, I would leaye out
these, and translate wy what, thus: will he do more signs than
what ue did?—with this note in the margin : According to
some copies, than these which ux did.

xx E. V. very generally.—Sharpe, W., R., Nary, Penn, Kenr.
—I see no necessity for violating uniformity, in this case.

y See N. k, ch. 1 : 7.

: The editors, generally, leave out avrovs, of the Text. Rec.
I would, therefore, leaye out to them.

* Wesl., Vulg., W., R.—This is the literal translation of
yoovor.

> See ch. 4: 47, Ν. 6.

THE GOSPEL. BY JOHN. OHAP. VI.

55

KING JAMES’ VERSION.

he go unto the dispersed among
the Gentiles, and teach the Gen-
tiles ?

”EXAnvas ;

36 What manner of saying is

this that he said, Ye shall seek

me, and shall not find me: and

where I am, thither ye cannot
come ?

37 In the last day, that great
day of the feast, Jesus stood and
cried, saying, If any man thirst,
let him come unto me, and drink.

O€TE*

37

πινέτω"

38 He that believeth on me, as

the scripture hath said, out of his

belly shall flow rivers of living
water.

εἶπεν ἡ γραφὴ.

ζῶντος.

39 (But this spake he of the

Spirit, which they that believe

on him should receive, for the

Holy Ghost was not yet given,

because that Jesus was not yet
glorified.)

40 Many of the people there-

GREEK TEXT.
> / Xx > \
σομεν αὐτόν; μὴ εἰς τὴν δια-
Ν -“ ὮΝ /
σπορὰν τῶν “EXAnvev μέλλει
’ὔ “ δ \
πορεύεσθαι, Kat διδάσκειν τοὺς

90 τίς ἐστιν οὗτος ὁ λόγος ὃν
εἶπε, Ζητήσετέ με, καὶ OVX’ εὑρή-
i Ὅπου εἰμὶ ἐγὼ, ὑμεῖς
οὐ δύνασθε ἐλθεῖν;

Ev δὲ τῇ ἐσχάτῃ ἡμέρᾳ
τῇ μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ
᾿]ησοῦς, καὶ ἔκραξε λέγων, ’ Lav
τις διψᾷ, ἐρχέσθω πρός με καὶ

ε , Sha NI \
38 ὁ πιστεύων εἰς Ene, καθὼς
, > nen ἢ “
κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος

39 Τοῦτο δὲ εἶπε περὶ τοῦ
Πνεύματος οὗ ἔμελλον λαμβάνειν
οἱ πιστεύοντες εἰς αὐτόν"
γὰρ ἦν Πνεῦμα ἽΑγιον,
᾿]ησοῦς οὐδέπω ἐδοξάσθη:

40 πολλοὶ οὖν ἐκ τοῦ

REVISED VERSION.

not find him? Is he *about to go
to the dispersed cof the *Greeks,
and to teach the «Greeks?

36 What ‘is this saying that
he said, Ye will seek me, and will
not find me, and where I am, YB
cannot come ?

37 Now in the last, the great
day of the feast, Jesus was stand-
ing, and cried, saying, If any one
thirst, let him come to me, and
drink.

38 He that believeth on ΜῈ, as
‘saith the Scripture, Out of his
belly shall flow rivers of living
water.

’ ca
ποταμοὶ EK τῆς

39 But this he "said of the
Spirit, which those believing on
him were *about to receive: for
the Holy Spirit was not yet
[given], because Jesus was not
yet glorified.

οὔπω
ε
ὅτι i)

ὄχλου 40 Many, therefore, of the »mul-

© A majority, perhaps, of interpreters regard dcaowoga as
referring to those Jews who were scattered abroad among the
“Tt
is a manifest stretch to render the dispersion of the Greeks,

Greeks, or Gentiles. But Campbell judiciously remarks :
‘those dispersed among the Greeks ;’ but if this were allowable,
the very next clause, ‘and teach the Greeks,’ excludes it, for
it is to them surely he goes whom he intends to teach.”—
Some render EAdnves, Hellenists, 1. 6., Hellenistic Jews ; but
this is without any good authority. Those who favor the
English Version of this passage, object to the above view,
taken from Campbell, that the Greeks then inhabited ‘ their
(Kuincel),
be called dispersed. But there is no intimation here that

native proper country’ and, therefore, could not
the Greeks were all dispersed, only there was, at least, one
dispersion of the Greeks. Now though we can not, perhaps,
say precisely where this dispersion was, yet we can readily
believe, that among the fragments of the once powerful
empire of the Greeks, there were, doubtless, many disper-
sions, in different parts of the then known world. Upon the
whole, I can not but conclude, with Campbell, that the ren-

dering here giyen “is the only version which the words will

bear.”

4 Though the word Ἕλληνες was sometimes applied to any
or all who were not Jews, 1. e., to Gentiles in general, yet this
furnishes no valid reason for translating the word Gentiles, since
it is the context alone that can legitimately assign it this mean-
ing, and I presume, every intelligent reader would prefer to settle
such questions for himself.

e I prefer this phraseology to that of the English Version,
not only because it is more literal, but because the phrase,
what manner of, is, if not obsolete, at least rapidly falling
into disuse—Wiclif, Rhemish, Penn.—Sharpe (what word 1s
thas).

f The connection shows that the aorist is here used as in-

definite present. Comp. ch. 3 : 33.

= E. V. generally.

» See ch. 6 : 5, N. g.

δ0

KING JAMES’ VERSION.

fore, when they heard this say-
ing, said, Of a truth this is the
Prophet.

41 Others said, This is the
Christ. But some said, Shall
Christ come out of Galilee?

42 Hath not the scripture said,
That Christ cometh of the seed
of David, and out of the town
of Bethlehem, where David was?

43 So there was a division
among the people because of
hin.

44 And some of them would
have taken him; but no man laid
hands on him.

45 Then came the officers to
the chief priests and Pharisees;
and they said unto them, Why
have ye not brought him?

46 The officers answered, Never
man spake like this man.

47 Then answered them the
Pharisees, Are ye also deceived ?

48 Have any of the rulers, or

THE GOSPEL. BY JOHN. CHAP.

VII.

GREEK TEXT.
ἀκούσαντες τὸν λόγον, ἔλεγον,
Οὗτός ἐστιν ἀληθῶς ὁ προφή-
TNS.

41 άλλοι ἔλεγον, Οὗτός
ἐστιν ὁ Χριστός. "άλλοι δὲ
ἔλεγον, Μὴ γὰρ ἐκ τῆς Dade
λαίας ὁ “Χριστὸς ἔρχεται;

42 οὐχὶ 7 γραφὴ elev, ὅτι
ἐκ τοῦ σπέρματος Aapid, Kal
ἀπὸ Bnbdeea, τῆς κώμης ὅπου
ἦν AaBid, 6 «Χριστὸς ἔρχεται;

48 Σχίσμα οὖν ἐν τῷ ὄχλῳ
ἐγένετο Oc αὐτόν.

44 τινὲς δὲ ἤθελον ἐξ αὐτῶν
΄΄ ΕΣ > > > Ν oy
πιάσαι αὐτὸν, ἀλλ᾽ οὐδεὶς ἐπέ-
» na

βαλεν ἐπ᾽ αὐτὸν τὰς χεῖρας.

45 ἦλθον οὖν οἱ ὑπηρέται
πρὸς τοὺς ἀρχιερεῖς καὶ Φαρι-
σαίους- καὶ εἶπον αὐτοῖς ἐκεῖνοι;
Atari οὐκ ἠγάγετε αὐτόν;

40 ᾿Απεκρίθησαν οἱ ὑπηρέ-
ται, Οὐδέποτε οὕτως ἐλάλησεν
la -π- ΕἸ
ἄνθρωπος, ὡς οὗτος ὁ ἄνθρωπος.

> 5 ΄

4 ᾿Απεκρίθησαν οὖν αὐτοῖς

« a \ BN « lal
οἱ Φαρισαῖοι, My καὶ ὑμεῖς πε-

,ὔ

πλανησθε;
σ΄ /
48 μή τις ἐκ τῶν ἀρχόντων

REVISED VERSION.

titude, hearing the ‘saying, said,
This is indeed the Prophet.

41 Others said, This is the
Christ. But ‘others said, Doth,
ithen, the Christ come out of
Galilee?

42 ‘Doth not the Scripture
say, That of the seed of David,
and ™from Bethlehem, the "village
where Dayid was, the Christ com-
eth?

43, There was, therefore, a divi-
sion among the "multitude because
of him.

44 And some of them e°were
wishing to take him: but no one
laid hands on him.

45 The officers, therefore, came
to the chief priests and Phari-
sees: and they said to them,
Why did ye not bring him?

46 The officers answered, Never

did man ¥so speak sas this man.

47 The Pharisees, therefore, an-
swered them, Have yr also been
deceived ?

48 Did any one of the rulers,

1 Tachm., Tisch., and Theile have τῶν λογων [τουτω»], the
last word not being quite so well sustained as the others. I
would adopt this, as being probably the most ancient cerprea
and would translate these words, with this note in the margin. :
According to some copies, the saying—Newe., Vulg., W., R.,
Penn.

} See ch. 6 : 14, N.r.
k Tt is not customary to translate αλλοε, some, unless it be

when, in two consecutive clauses, aos .
others——Newe., Sharpe.

ὧν ahhot = some...

1 This particle (yag) seems here to have the force of the
English then, or therefore. See Buttm., 3149, m. 17.

™ I render azo, from, because this is its usual rendering,
and more correct than out of. It is very evident, too, that
amo governs ByPdecu directly, and that x@uys is in apposi-

tion with the latter; but these facts could never be gathered
from the Εἰ. V.—Penn, Newc., Wesl., Kenr.

" T would always render xwsn, village—Sharpe.—E. VY. very
often.

° See ch. 1 : 43, N. y.

P This change is quite necessary, if the sentence ends with
speak. Besides, if the doubtful words be retained (see next note,
below), the translation I have given will be as literal as it pos-
sibly can be.

4 Lachmann and Tischendorf reject the words ὡς οὗτος
ανϑρωπος, which are not found in some of the very ancient
Manuscripts, and which Griesbach considers a probable inter-
polation. I think they are most probably an italic insertion,
and would recommend that the words, as this man, be left out,
and this note be put in the margin.: Some copies insert here, as
this man.

THE GOSPEL. BY JOHN. CHAP. VIII.

57

KING JAMES’ VERSION.

of the Pharisees believed on

him?
49 But this people who know-
eth not the law are cursed.

50 Nicodemus saith unto them,
(he that came to Jesus by night,
being one of them,)

51 Doth our law judge any man
before it hear him, and know what
he doeth ?

52 They answered and said
unto him, Art thou also of Gali-
lee? Search, and look: for out
of Galilee ariseth no prophet.

53 And every man went unto
his own house.

CHAP. VIII.

JESUS went unto the mount of
Olives:

2 And early in the morning he
came again into the temple, ‘and

GREEK TEXT.
ἐπίστευσεν εἰς αὐτὸν, ἢ EK TOV
Φαρισαίων ;

49 ἀλλ᾽ ὁ ὄχλος οὗτος ὁ μὴ
γινώσκων τὸν νόμον, ἐπικατάρα-
τοί εἰσι.

50 “έγει Νικόδημος πρὸς αὐ-
τοὺς, ὁ ἐλθὼν νυκτὸς πρὸς αὐτὸν,
εἷς ὧν ἐξ αὐτῶν,

51 Μὴ 6 νόμος ἡμῶν κρίνει
τὸν ἄνθρωπον, ἐὰν μὴ ἀκούσῃ
παρ᾽ αὐτοῦ πρότερον, καὶ γνῷ τί
ποιεῖ;

52 ᾿Απεκρίθησαν καὶ εἶπον
αὐτῷ, My καὶ σὺ ἐκ τῆς Γαλι-
λαίας εἶ; ἐρεύνησον καὶ ἴδε, ὅτι
προφήτης ἐκ τῆς Γαλιλαίας οὐκ
ἐγήγερται.

53 Καὶ ἐπορεύθη ἕκαστος εἰς
τὸν οἶκον αὑτοῦ.

CHAP. VIII.

᾿ΤΗΣΟΥ͂Σ δὲ ἐπορεύθη εἰς
τὸ ὄρος τῶν ᾿λαιῶν-"

» \ 7 ,
2 ὄρθρου δὲ πάλιν παρεγένε-
Ν « Ἂς cal « ΝΥ
TO εἰς τὸ ἱερὸν, καὶ πᾶς ὁ λαὸς

REVISED VERSION.

or of the Pharisees believe on
him ?

49 But this "multitude, who
know not the law, are accursed.

50 Nicodemus saith to them,
(he that came to him "by night,
being one of them,)

51 Doth» our law judge the
man, ‘if it do not ‘first hear
“from him, and know what he
doeth ?

52 They answered, and said to
him, Art THOU also of Galilee?
Search, and ‘see, vthat out of
Galilee *hath arisen no prophet.

53 »And every one went to his
own house.

CHAP. VIII.

ANnp Jesus went to the mount
of Olives.

2 And early in the morning he
came again into the temple, and

τ The word Zjaovy has so little authority that it is universally

rejected from this place.
sidered at least doubtful.

I would leave out “by night,” and insert this note in the margin. :

Some copies insert here, by night.

* See ch:.3): 8. N. σ᾽

Nvzros is also pretty generally con-
Lachm. and Tisch. reject it altogether.

Nary, Penn, Kenr.

16:19.

changed the rendering

of the next word.—Newe., Dodd., Wesl.,

w Wiclif, Rhemish, Penn, Kenrick, Wesley, Newcome.—
BH. V., ch. 9 : 20; 24, 297 31;

11: 42, ete’ Acts 14:9;

t Lachmann and Tischend, have zrewror, instead of προτερον.
The difference is but slight, and the yersion proposed would,
perhaps, not be particularly objectionable, if this reading were
adopted.

" Haga is properly from. I see no reason whatever for leay-
ing it untranslated. This whole yerse is very loosely translated
in the E. V.

’ BE. V. very often. I make this change, because I have

= Lachmann and Tischendorf read ἐγείρεται, ariseth, on
the authority of several ancient and modern Manuscripts and
Versions; but I think the evidence is insufficient to justify
any change of the,Text. I would recommend, however, that
this note be appended to the revision: According to some copies,
arises.

y This verse forms part of a passage, the genuineness of which
some doubt.

58

KING JAMES’ VERSION.

all the people came unto him;
and he sat down and taught them.

3 And the scribes and Pharisees
brought unto him a woman taken
in adultery : and when they had
set her in the midst,

4 They say unto him, Master,
this woman was taken in adultery,
in the very act.

5 Now Moses in the law com-
manded us, that such should be
stoned: but what sayest thou?

6 This they said, tempting him,
that they might have to accuse
him. But Jesus stooped down,
and with fis finger wrote on the
ground, as though he heard them
not.

7 So when they continued ask-
ing him, he lifted up himself, and
said unto them, He that is with-
out sin among you, let him first
cast a stone at her.

8 And again he stooped down,
and wrote on the ground.

9 And they which heard Zt,
being convinced by their own
conscience, went out one by

GREEK TEXT.
aA Ἂν 3. Ἢ Ν 7,
ἤρχετο προς αὐτον" καὶ καθίσας
if
ἐδίδασκεν αὐτούς.

3 ἄγουσι δὲ οἱ γραμματεῖς

Ν
καὶ οἱ Φαρισαῖοι πρὸς αὐτὸν
γυναῖκα ἐν μοιχείᾳ κατειλημμέ-

΄, Ν 3
νην, Kal στήσαντες αὐτὴν ἐν
7,
μέσῳ.
’,ὔ “ Ψ;

4 λέγουσιν αὐτῷ, Adackare,
αὕτη ἡ γυνὴ κατελήφθη €TQUTO-
pope μοιχευομένη.

“ «ε ~

5 ἐν δὲ τῷ νόμῳ Πωσῆς ἡμῖν
3 / \ ,
ἐνετείλατο Tas τοιαύτας λιθοβο-

΄ NX iD
λεῖσθαι: σὺ οὖν τί λέγεις ;

a Ν . i
6 Τοῦτο δὲ ἔλεγον πειράζον-
Ν
τες αὐτὸν, ἵνα ἔχωσι κατηγο-
ρεῖν αὐτοῦ. ὃ δὲ ᾿]ησοῦς κάτω
κύψας, τῷ δακτύλῳ ἔγραφεν εἰς
τὴν γῆν.
7 εν, 3 “
ὡς δὲ ἐπέμενον ἐρωτῶντες

Ν /, 3 ἊΝ
αὐτὸν, ἀνακύψας εἶπε πρὸς αὐ-

Ay « ΄ὔ fo
τοὺς, O ἀναμάρτητος ὑμῶν,

fol ‘\ iy 3d 3... eS
πρῶτος τὸν λίθον ex αὐτῇ Ba-
λέτω.

8 Ν ΄ 7 , 2,

καὶ πάλιν κάτω κύψας ἔγρα-
Ν a
dev εἰς THY γῆν.
© \ ν Ν

9. οἱ δὲ, ἀκούσαντες, καὶ ὑπὸ
τῆς συνειδήσεως ἐλεγχόμενοι,
»ῳσ, - ΄ ΄
ἐζήρχοντο εἷς καθεῖς, ἀρξάμενοι

THE GOSPEL. BY JOHN. CHAP. VIII.

REVISED VERSION.

all the people came to him, and,
sitting down, he was teaching
them.

3 And the Scribes and the
Pharisees bring to him a woman
having been taken in adultery ;
and setting her in the midst,

4 They say to him, *Teacher,
this woman was taken in the very
act, committing adultery.

5 Now, in the law, Moses com-
manded us, that such should be
stoned: THOU, ‘therefore, what
sayest thou?

6 ‘But this they said, tempting
him, that they might have to ac-
cuse him. But Jesus, stooping
down, with [his] finger was writ-
ting on the ground.*

7 ‘But when they continued
asking him, ‘raising himself up,
he said to them, He *of you that
is without sin, let him first cast
the stone at her.

8 And again, stooping down,
he was writing on the ground.

9 And *they, hearing, and be-
ing convicted by [their] con-
science, kept going out, one by

2 See ch. 1 : 38, N. m.

> J have rendered this phrase Jiterally.

& Among you would be, properly, ev dpe.

I have endeavor-

ed, without injury to the sense or style, to translate more

literally.

© I see no necessity for rendering σὺν otherwise than as is

usually done.

4 See Gen. Obs. 6.

ὁ The Greek μη προρποιουμενος, found in three or four
inferior Manuscripts, corresponding to the supply of the English
Version, is, I believe, universally discarded at the present

day.

To ratse one’s self up, is more modern and elegant than to

Lift one’s self up.

h Tt is evident, that of ...

azovoartes are not taken

together, as the subject of the verb, else there would be no

need of the following xae, but that both, axzovoartes and

ἤρχοντο.

eleyyouevot, are used verbally, while of is nominative to εξ-

1 The art. does, perhaps, sometimes occupy the place of the

personal pronoun, when wnemphatic, but never, I believe, when

emphatic.
Orig.

Hence the EH. V. here expresses more than is in the

THE GOSPEL. BY JOHN. CHAP. VIII.

KING JAMES’ VERSION.

one, beginning at the eldest,
even inns the last: and Jesus
was left alone, and the woman
standing in the midst.

10 When Jesus had lifted up
himself, and saw none but the
woman, he said unto her, Wo-
man, where are those thine ac-

cusers? hath no man condemned
thee?

11 She said, No man, Lord.
And Jesus said unto her, Neither
do I condemn thee: go, and sin
no more.

12 Then spake Jesus again
unto them, saying, I am the light
of the world: he that followeth
me shall not walk in darkness,
but shall have the light of life.

13 The Pharisees therefore
said unto him, Thou bearest
record of thyself; thy record is
not true.

14 Jesus answered and said
unto them, Though I bear rec-
ord of myself, yet my record is
true: for I know whence I came,
and whither I go: but ye cannot
tell whence I come, and whither
I go.

15 Ye judge after the flesh ;
I judge no man.

16 And yet if I judge, my
judgment is true: for I am not
alone, but I and the Father that
sent me.

GREEK TEXT.
Sf ΟΝ, a sf ΄ “
ἀπὸ τῶν πρεσβυτέρων ἕως τῶν
> , ‘ , ,
ἐσχάτων: καὶ κατελείφθη μόνος
φ» “-“ Ἀν « ἧς > ,
0 ]ησοῦς, καὶ ἢ γυνὴ ἐν μέσῳ
ἑστῶσα.
͵ Ν > a

10 ἀνακύψας δὲ ὃ ]ησοῦς, καὶ
μηδένα θεασάμενος πλὴν τῆς
γυναικὸς, εἶπεν αὐτῇ, Ἥ γυνὴ,
ποῦ εἰσιν ἐκεῖνοι οἱ κατήγοροί

,

σου, οὐδείς σε κατέκρινεν ;

59

REVISED VERSION.

one, beginning from the ‘elders,
even to the last; and Jesus was
left alone, and the woman stand-
ing in the midst.

10 And Jesus, “raising him-
self up, and seeing no one but
the woman, said to her, Woman,
where are those, thine accusers ?
Did no one condemn thee?

al “Ἢ δὲ εἶπεν, Οὐδεὶς, κύριε. 11 And she said, No one,
Εἶπε δὲ αὐτῇ ὁ ᾿]ησοῦς, Ovde|'Sir. And Jesus said to her,

> /
ἐγώ σε κατακρίνω: πορεύου καὶ
7 4
μηκέτι ἁμάρτανε.
΄ 3 » a >
12 Πάλιν οὖν ὁ ᾿]ησοῦς av-
΄“ / > ,
τοῖς ἐλάλησε λέγων, “Hyd εἰμι
Ν “ a / ΄
τὸ φῶς τοῦ κόσμου: 6 ἀκολουθῶν
» \ Ἧ a
ἐμοὶ, οὐ μὴ περιπατήσει ἐν TH
/ > > σ΄ AS a lo
σκοτίᾳ, ἀλλ᾽ ἕξει τὸ φῶς τῆς
ζωῆς.
5 > ΣΝ τ
13 Eiroy οὖν αὐτῷ οἱ Φαρι-
“ Ν a ΄“
σαῖοι, Συπερὶ σεαυτοῦ μαρτυρεῖς-
« » wy /
ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής.
’ fol
14 Arrexpidn ᾿]ησοῦς καὶ
εἴπεν αὐτοῖς, Kav ἐγὼ μαρτυρῶ
περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ
a
μαρτυρία μου: ὅτι οἶδα πόθεν
55 Ν nn fe A ε a \
ἦλθον, καὶ ποῦ ὑπαγω:" ὑμεῖς δὲ
» / 4
οὐκ οἴδατε πόθεν ἔρχομαι, καὶ
cal 4
ποῦ ὑπάγω.
ε a \ Ν ,
15 ὑμεῖς κατὰ τὴν σάρκα
Ν > / > Pi
κρίνετε: ἐγὼ ov κρίνω οὐδένα.
Ν aN , N 53g ε
10 καὶ ἐὰν κρίνω δὲ ἐγὼ, ἡ
I/ « 3. ὟΝ Ε) / > “
κρίσις ἡ ἐμὴ ἀληθῆς ἐστιν" ὅτι
/ > 2 Ἂς 2 > 5 Ἃ vege
μόνος οὐκ εἰμὶ, GAA ἐγὼ καὶ ὁ
/ /,
πέμψας με πατὴρ.

ΚΤ would suggest whether the word, πρεσβυτερος, may not

Neither do I condemn thee: go,
and sin no more.

12 Again, therefore, Jesus
spoke to them, saying, I am the
light of the world: he that fol-
loweth ΜῈ shall not walk in the
darkness, but shall have the
light of life.

13 The Pharisees, therefore,
said to him, Tov art "testifying
of thyself; thy "testimony is not
true.

14 Jesus answered, and said
to them, *Even if I testify of
myself, my ™testimony is true,
because I know whence I came,
and whither I am going: but
yE *know not whence I came,
rand whither I am going.

15 Yx judge ‘according to the
flesh: I judge no one.

16 But "even if I judge, my
judgment is true; ‘because I am
not alone, but I and the Father
who sent me.

» The most literal rendering I can find for xay, or καὶ εαν,

be used here, as a term of office = an Elder, a member of the | when the καὶ is not copulative, is, even if.

Sanhedrin.

Nothing, certainly, would be more natural than
to suppose that those who brought the woman to the Savior,

© See οἷν. 9... 8. Nags
? Griesb., Scholtz, Knapp, Tisch., and Theile, have 7, instead

(supposing the narrative to be genuine,) were the officers whose | of xaz, in y. 14, while the editors generally reject 6 σους, in
especial duty it was, according to the law of Moses, to bring| v. 20. I would adopt these readings, and recommend that we
read or, for and, in y. 14, and he, for Jesus, in ν. 20.
4 This is the usual rendering of xara, in this sense, and is
more precise than after.—Newc., Dodd., Nary, Penn, Kenr.. R.
® See N.i, ch. 1: 15.

her to justice.
1 See ch. 6. 34, Ν. τ.
™ See N,j, ch. 1:7.

60

KING JAMES’ VERSION.

17 It is also written in your
law, that the testimony of two
men is true.

18 I am one that bear witness
of myself; and the Father that
sent me, beareth witness of me.

19 Then said they unto him,
Where is thy Father? Jesus an-
swered, Ye neither know me, nor
my Father: if ye had known me,
ye should have known my Father
also.

20 These words spake Jesus in
the treasury, as he taught in the
temple: and no man laid hands
on him, for his hour was not yet
come.

21 Then said Jesus again unto

them, I go my way, and ye shall],

seek me, and shall die in your
sins: whither I go, ye cannot
come.

22 Then said the Jews, Will
he kill himself? because he saith,
Whither I go, ye cannot come.

23 And he said unto them, Ye
are from beneath; I am from
above: ye are of this world; I
am not of this world.

24 I said therefore unto you,
that ye shall die in your sins: for
if ye believe not that Iam he, ye
shall die in your sins.

* This is the only passage, in which zrzafw is rendered, to lay | It is, I suspect, an Italic insertion.

THE GOSPEL. BY JOHN. CHAP. VIII.

GREEK TEXT.
“-“ / Ν. “
17 καὶ ἐν τῷ νόμῳ δὲ τῷ
e iA 7 “ .2
ὑμετέρῳ γέγραπται, ὅτι δύο
’ Ἄ i / > iw,
ἀνθρώπων ἡ μαρτυρία ἀληθὴς
3
ἐστιν.
> , a
18 ἐγὼ εἰμι ὁ μαρτυρῶν περὶ
ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ
ὁ πέμψας με πατήρ.
19 Ξλεγον οὖν αὐτῷ, Ποῦ
3 ec , >
ἐστιν ὃ πατὴρ σου; ᾿Απεκρί-
ec.) 7 "΄ 32) ἊΝ 5,
θη ὁ ᾿]ησοῦς, Οὔτε ἐμὲ οἴδατε,
ΝΣ / \
οὔτε τὸν πατέρα μου: εἰ ἐμὲ
"ὃ Ν Ν ΄ "ὃ
ἤδειτε, καὶ τὸν πατέρα μου ἡδει-
τε ἀν.
“ \ (2 > ,
20 Tatra τὰ ῥήματα ἐλάλη-
ὃ ᾿Ιησοῦς ἐν τῷ γαζοφυ-
σεν ὃ Ϊ]ησοῦς ἐν τῷ γαζοῴυ
ne Ν
λακίῳ, διδάσκων ἐν τῷ ἱερῳ" καὶ
» ‘\ > / > ‘\ a δ΄
οὐδεὶς ἐπίασεν αὐτὸν, ὅτι οὔπω
᾽ , εἰ (361 > a
ἐληλύθει ἡ wpa αὐτοῦ.
5 5 4 ΄“
21 Hizey οὖν πάλιν αὐτοῖς ὁ
col > \ e δ. \ /
Inoots, ᾿Εγὼ ὑπάγω, καὶ ζητή-
΄ γι» ΤΩΣ ae / c lod
σετέ με, καὶ ἐν TH ἁμαρτίᾳ ὑμῶν
΄ 7 Ἂν κΆ
ἀποθανεῖσθε: ὅπου ἐγὼ ὑπάγω,
«ς ΄σ > / 5 ΄σ-
ὑμεῖς οὐ δύνασθε ἐλθεῖν.
Y 3 τὴν A
22 ᾿Ελεγον οὖν οἱ ᾿Ζ]Πουδαῖοι,
/ lal Ν “ 4
Myre ἀποκτενεῖ ἑαυτὸν, ὅτι λέ-
σ \ ε ΄ ε -
ye, “Ὅπου ἐγὼ ὑπάγω, ὑμεῖς
/ 3 lat
ov δύνασθε ἐλθεῖν ;
Ν 3) ᾽ - ε a
Kai εἶπεν αὐτοῖς, ᾿Ὑμεῖς
fa if Ν \ rn
EK τῶν κάτω ἐστὲ, ἐγὼ EK TOV
la > / c ΄- cat /
ἄνω εἰμί: ὑμεῖς ἐκ τοῦ κόσμου
τούτου ἐστὲ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ
κόσμου τούτου.

24 εἶπον οὖν ὑμῖν ὅτι ἀπο-
θανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν"
ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ
εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρ-

/ e 5
TLOLS υμῶν.

REVISED VERSION.

17 And it hath also been writ-
ten in your law, That the testi-
mony of two men is true.

18 I am one who “testify of
myself, and my Father who sent
me ™testifieth of ΜῈ.

19 They said to him, therefore,
Where is thy Father? Jesus an-
swered, Ye neither know ΜῈ, nor
my Father: if ye knew ΜῈ, ye
would know my Father also.

20 These words spoke PJesus
in the Treasury, teaching in the
temple: and no one ‘took him,
because his hour had not yet
come.

21 Therefore ‘Jesus said to
them again, I am going away, and
ye will seek me, and will die in
your "sin: whither I am going,
YE can not come.

22 The Jews, therefore, said,
Will he kill himself? because he
saith, Whither I am going, YE
can not come.

23 And he said to them, YE
are from beneath; JI am from
above: YE are of this world; I
am not of this world.

24 I said, therefore, to you,
That ye will die in your sins: for
if ye believe not that Iam he, ye
shall die in your sins.

I would, therefore, translate,

hands on, in the K. V.—K. V. generally.—Dodd., Wesl. (seized). | he said, for Jesus said, ete.

—Sharpe.

ἃ T know not why the E. V., and other earlier Eng. Verss.,
t Lachm. and Tisch., with several ancient MSS., omit 6 Inaovs. except R., have sims.—Newe., Sharpe, Dodd., Wesl., Kenr.

THE GOSPEL. BY JOHN. CHAP. VIL.

61

KING JAMES’ VERSION.
Ya
"EXdeyov

25 Then said they unto him,
Who art thou? And Jesus saith
unto them, Even the same that I

said unto you from the beginning.

Posy She
TLS Els

ὑμῖν.

26 I have many things to say,
and to judge of you: but he that
sent me, is true; and I speak to
the world those things which I
have heard of him.

κόσμον.
7 They understood not that
he spake to them of the Father.

28 Then said Jesus unto them,
When ye have lifted up the Son
of man, then shall ye know that
Tam he, and that I do nothing of
myself; but as my Father hath
taught me, I speak these things.

΄ » tA
τοῦ ἀνθρώπου,

“ » ΄ὔ »
τι ἐγὼ εἰμι"

29 And he that sent me is with
me: the Father hath not left me
alone; for I do always those
things that please him.

30 As he spake these words,
many believed on him.

31 Then said Jesus to those
Jews which believed on him, If
ye continue in my word, then are
ye my disciples indeed ;

91 Ἔλεγεν

*Tovédaiovs,

GREEK TEXT.

Kai εἶπεν αὐτοῖς ὁ ’In-
val \ \ a cod
coos, Τὴν ἀρχὴν 6 τι καὶ λαλῶ

20 πολλὰ ἔχω περὶ ὑμῶν λα-
λεῖν καὶ κρίνειν: ἀλλ᾽ ὁ πέμψας
με ἀληθής ἐστι, κἀγὼ ἃ ἤκουσα
παρ᾽ αὐτοῦ, ταῦτα λέγω εἰς τὸν

7 > » “ Ν
21 Οὐκ ἐγνωσαν ὅτι τὸν πα-
, “ 5,
τέρα αὐτοῖς ἔλεγεν.
> 5 > ζω «ε >
28 Hirev οὖν αὐτοῖς ὁ In-
΄ a « / ἂν es
cous, “Ὅταν ὑψώσητε Tov υἱὸν

καὶ
- \ ‘ \
ποιῶ οὐδὲν, ἀλλὰ καθὼς ἐδίδαξέ
με ὃ πατήρ μου, ταῦτα λαλῶ.
20 Nene ΄ >
Kat ὁ πέμψας με, μετ
ἐμοῦ ἐστιν" οὐκ apne με μόνον
ὁ πατὴρ, ὅτι ἐγὼ τὰ ἀρεστὰ αὐ-
τῷ ποιῶ πάντοτε.
30 Tatra αὐτοῦ λαλοῦντος
ὡς » / > > /
πολλὶ ἐπίστευσαν εἰς αὐτόν.

NS εν tal
πρὸς TOUS πεπιστευκότας αὐτῷ
> \ [4 ° ,
Eav ὑμεῖς μείνητε
3 ΄“ λό tal 3 a 1A 66
ἐν τῷ λόγῳ τῷ ἐμῳ, ἀληθῶς

REVISED VERSION.

25 They said to him, therefore,
Who art trHou? And Jesus said
to them, Even vwhat I said to
you at the beginning.

3 δε. A \
οὖν αὐτῷ, Lv

26 I have many things to say
and to judge *concerning you:
but he that sent me is true; and
I, *what things I heard “from
him, ‘these I say to the world.

27 They "knew not that he
spoke to them of the Father.

28 Jesus, therefore, said to
them, When ye lift up the Son of
man, then will ye know that I
am he, and of myself I do noth-
ing; but as my Father taught
me, I ‘say these things

,ὔ i:
τότε γνώσεσθε
» 3 -~
am ἐμαυτοῦ

And he that sent me is with
me: ‘the Father did not leave
me alone, because I do always
‘things pleasing to him.

30 As he was speaking these
things, many believed on him.

31 Jesus, therefore, said to the
Jews who had believed him, If
YE ‘abide in my word, ye are my
disciples indeed :

οὖν ὁ ᾿Ϊησοῦς
ra

, ,
μαθηταί μου ἐστέ.

vy All are agreed that this expression is very obscure and
difficult— Vulgate (Principium, qui et loquor vobis); Erasmus
(In primis quod et loquor vobis); Beza (Id quod a principio
dico vobis); Dodd., connecting this clause with the following
verse (Truly, because I am still speaking to you); Newe. (Even
what I told you at first); Meyer, as a question (Was urspriing-
lich ich auch rede zu euch ?)—I do not see that it is necessary to
connect the latter part of this verse with the next verse. The
sense of both verses is complete enough without such connec-
tion. I think the English Version conveys the sense pretty
well, though I suggest a slight modification, for the sake of
greater fidelity to the Original.—From the beginning, is usually
expressed by az agyys (seldom by εξ aeyys). ‘To me it is
doubtful whether τὴν ἀρχὴν will bear this rendering, though
there is no doubt at all but it will bear the rendering, at the
beginning = at first.

~ Our idiom will not bear the literal rendering of the verb
λαλω, I say, in this connection,

x BW. V., ch. 9s 18% 11:19... “7:32;
ly free from abiguity in this case.

and elsewhere.— Of is hard-

y This seems to be about the only way to render the pro-
noun with that emphasis required by the collocation of the
Orig.

z Bi. V. often—See ch. 3 : 6, N. k.

« ἘΣ V. very often, especially in the immediate context.

> There is certainly no necessity for departing from the usual
rendering of γενώσκω.

¢ Lachm., Tisch., and Theile omit 6 πατὴρ. It is retained by
Griesb., Scholz, Knapp, and Hahn. 'The former is, perhaps, the
more ancient reading. I would insert in the margin.: Some
copies omit the Father.

4 Things pleasing is more literal than the things that please.
e See ch. 1 : 33, N. z.

KING JAMES’ VERSION.

32 And ye shall know the
truth, and the truth shall make
you free.

33 They answered him, We be
Abraham’s seed, and were never
in bondage to any man: how say-
est thou, Ye shall be made free?

34 Jesus answered them, Veri-
ly, verily, I say unto you, Who-
soever committeth sin, is the ser-
vant of sin.

35 And the servant abideth not
in the house for ever, bué the Son
abideth ever.

36 If the Son therefore shall
make you free, ye shall be free
indeed.

37 I know that ye are Abra-
ham’s seed; but ye seek to kill
me, because my word hath no
place in you.

38 I speak that which I have
seen with my Father: and ye do
that which ye have seen with your
father.

89 They answered and said un-
to him, Abraham is our father.
Jesus saith unto them, If ye were
Abraham’s children, ye would do
the works of Abraham.

40 But now ye seek to kill
me, a man that hath told you the
tr uth, which I have heard of God:
this did not Abraham.

THE GOSPEL. BY JOHN. CHAP. VIII.

GREEK TEXT.
9 Ν
32 καὶ γνώσεσθε τὴν ἀλή-
/
θειαν, καὶ ἡ ἀλήθεια ἐλευθερώ-
σει ὑμᾶς.
yD ΄ὔ a ΄
90 ᾿Απεκρίθησαν αὐτῷ, Σπέρ-
> 4 3 Ἂς »
μα ᾿Αβρααμ ἐσμεν, καὶ οὐδενὶ
δεδουλεύκαμεν πώποτε: πῶς σὺ
/ [4 / /
λέγεις, “Ore ἐλεύθεροι γενήσε-
σθε;
3) 7 > lal >
94 “Arex pidn αὐτοῖς ὁ 71η-
σοῦς, ᾿᾿μὴν ἀμὴν. λέγω ὑμῖν,
ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν,
δοῦλος ἐ ἐστι τῆς ἁμαρτίας.
35 ὁ δὲ δοῦλος οὐ μένει ἐν
τῇ οἰκίᾳ εἰς τὸν αἰῶνα: ὁ υἱὸς
Ν bie)
μένει εἰς τὸν αἰῶνα.
Ν 53 XN a
36 ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευ-
6 ΄ "΄ ἐλ 0 oa
ἐρώσῃ; ὄντως ἐλεύθεροι ἔσε-
σθε.
3: a 2 > ΄
37 οἶδα ὅτι σπέρμα ᾿Α βραάμ
> 5 \ mete > col
ἐστε: ἀλλὰ ζητεῖτέ με ἀποκτεῖ-
/ Ἂς >
vat, OTL ὃ λόγος ὃ ἐμὸς οὐ χωρεῖ
ἐν ὑμῖν.
9 OSES BS er ε “
38 ἐγὼ ὃ ἑώρακα παρὰ τῷ
πατρί μου, λαλώ: καὶ ὑμεῖς οὖν
ὃ ἑωράκατε παρὰ τῷ πατρὶ ὑμῶν,
ποιεῖτε.

39 ᾿Απεκρίθησαν καὶ εἶπον
> a Ὅ N c o "A. ’΄
αὑτῷ, πατὴρ ἡμῶν Αβρααμ
᾽ 4 ’ “ « > a
ἐστι. Λέγει αὐτοῖς ὁ ᾿Ϊ]ησοῦς,
> / a Ν 3
Ei τέκνα τοῦ ᾿Αβραὰμ ire,
, yy ~~ Ψ' Ἂ 3 o
Ta ἔργα τοῦ Αβρααμ. ἐποιεῖτε

ἄν.
- A -“ ΄“
40 νῦν δὲ ζητεῖτέ με ἀποκτεῖ-
» aA δ 2 ,
ναι, ἄνθρωπον ὃς τὴν ἀλήθειαν
Salers ΄ aA y+ Ἂς
υμῖν λελάληκα, ἣν ἤκουσα παρὰ
lol lal - > δὴ »
τοῦ Θεοῦ: τοῦτο ᾿Αβραὰμ οὐκ
ἐποίησεν.

REVISED VERSION.

32 And ye shall know the
truth; and the truth shall make
you free.

33 They answered him, We are
Abraham’s seed, and have never
been in bondage. to any one. How
dost THOU say, Ye shall be made
free?

34 Jesus answered them, Veri-
ly, verily, I say to you, Every one
that ‘is doing sin is a servant of
sin.

35 And the servant abideth not
in the house for ever: the ®son
abideth for ever.

36 If, therefore, the Son make
you free, ye will be free indeed.

37 I know that ye are Abra-
ham’s seed ; but ye are seeking to
kill me, because my word hath
no place i in you.

38 I speak :what I have seen
with my Father: and ys, there-
fore, do *what ye have seen with
your father,

39 They answered, and said to
him, "Our father is Abraham.
Jesus saith to them, If ye were
Abraham’s children, ye would do
the works of Abraham.

40 But now ye are seeking to
kill me, a man who have ‘spoken
to you the truth, which I heard
of God. This Abraham did not.

* This phrase is analogous to several others ; viz., to do judg-
ment, ch. 5 : 27; to do the law, ch. 7:19;

1 John 2 : 29, ete.

to do righteousness,
present case.—

® The word son, in this verse, is opposed to servant, and is not

spoken of the Messiah; therefore it ought not to begin with a
capital, at it does in the E. V.—Newcome, Nary, Fr. M.,-S.

word.

h T preserve the order of the Original, because I do not feel at
liberty to change it on so slight grounds as those existing in the

iE. V. very commonly.— To tell is an unusual rendering of this

THE GOSPEL. BY JOHN. CHAP. VIII.

KING JAMES’ VERSION.

41 Ye do the deeds of your
father. Then said they to him,
We be not born of fornication;
we have one Father, even God.

42 Jesus said unto them, If
God were your Father, ye would
love me: for I proceeded forth
and came from God; _ neither
came I of myself, but he sent me.

43 Why do ye not understand
my speech? even because you can-
not hear my word.

44 Ye are of your father the
devil, and the lusts of your fa-
ther ye will do: he was a mur-
derer from the beginning, and
abode not in the truth ; because
there is no truth in him. When
he speaketh a lie, he speaketh

GREEK TEXT.
4] e o ΄ A Mv a
ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ
‘\ 5 53 r
πατρὸς ὑμῶν. Εἶπον οὖν αὐτῷ,
ε ΄ > if
Ἡμεῖς ἐκ πορνείας ov γεγεννή-
΄ Ε Ν
μεθα: ἕνα πατέρα ἔχομεν, τὸν
,
Θεὸν.
> > > ΄ >
42 Εἶπεν οὖν αὐτοῖς ὁ ᾿᾽Ϊη-
a > ε Ν Ἂν «ε r
σοῦς, Ei ὃ Θεὸς πατὴρ ὑμῶν
= » > x » , Fie. \ ᾽
ἦν, ἠἡγαπᾶτε ἂν ἐμέ: ἐγὼ γὰρ ἐκ
na a “ A > \
τοῦ Θεοῦ ἐξῆλθον καὶ ἥκω: οὐδὲ
Lal ,ὔ ᾽
γὰρ am ἐμαυτοῦ ἐλήλυθα, ἀλλ
mm PF ,
ἐκεῖνος με ἀπέστειλε.
, Χ Ν Ν Ν
48 διατί τὴν λαλιὰν τὴν ἐμὴν
> a > 3
οὐ γινώσκετε; ὅτι οὐ δύνασθε
΄ ν᾿ ’ὔ Ν ᾿ ,
ἀκούειν τὸν λόγον τὸν ἐμον.

΄- ‘\ a
44 ὑμεῖς ἐκ πατρὸς Tov δια-
΄ » \ Ν Ν » ,
βόλου ἐστὲ, καὶ τὰς ἐπιθυμίας
a ἂν a / a
τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν.
cr / > Yar x)
ἐκεῖνος ἀνθρωποκτόνος ἣν aT ἀρ-
΄ - ἴω [ > a
χῆς» καὶ ἐν TH ἀληθείᾳ οὐχ ἐστη-
7 5» y 3 / 3
κεν: OTL οὐκ ἔστιν ἀλήθεια ἐν

> “ “ ral Ν ΄
αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος,

63

REVISED VERSION.

41 Ye do the works of your
father. They said to him, there-
fore, WE have not been born of
fornication ; we have one Father,
God.

42 Jesus said to them, !there-
fore, If God were your father, ye
would love ΜῈ: for I ‘came out
from God, and 1am come; for I
am ™not even come of myself, but
he sent me.

43 Why do ye not "know my
speech? Because ye can not hear
my word.

44 Yr are of [your] father, the
Devil, and the lusts of your father
ye *wish to do. He was a *man-
slayer from the beginning, and
Phath not stood in the truth ; be-
cause there is no truth in him.
When *one speaketh ‘falsehood, he

} The editors generally reject this ου».
in the English Version, I would certainly
left out.

As it is also wanting
recommend that it be

ΚΝ V. generally—To proceed forth, is uncommon, and cer
tainly unnecessary here.—Newe. (came forth).

1 Newe.—Dodd. (and to come). Hx is usually rendered as a
perfect.

m There seems to be no propriety in rendering ovde, netther,
where there is no antithesis. I have given it its literal rendering,
which, I think, conveys the true sense of the passage.—See ch.
1:3,N.d.

» See ch. 1:43, N. g.—It is very important, as Alf. and others
have observed, that ϑελετε should be literally and unambiguously
translated, in this case.

° The word usually translated murderer, is φονεὺς. Man-slayer
expresses the precise idea of the Orig.—Newe. (slayer of men).—
Penn, Kenr.

P I prefer the perfect, or present rendering not only because it

is literal, but because it conveys more precisely what I conceive
to be the true idea,—That the Devil not only was a liar at the
beginning, but has continued to be so ever since, and is now.
Stand is the proper idea of éormue, and expresses the idea here
quite as well as absde—W., R.

4 This sentence, from oray to the end of the verse, is, per-
haps, one of the most difficult to translate of any occurring in
this Gospel. The chief difficulties may be resolved into two
principal questions, to which I shall endeavor to reply sertatim—
1. What is the subject of λαλῃ The English Version, with a
decided majority of translators and interpreters, both ancient
and modern, make he, referring to 6 deafodos, the subject, but
this interpretation is liable to serious objection, owing to two
difficulties arising out of the context—1l) Whoever is the sub-
ject of λαλῃ, is said, in the next clause, to speak ex των Wear,
from his own. Now what does this phrase mean? x denotes
origin, not only usually, but unzversally, in some sense or
other. Οἱ cdcoe means, in every other passage where it occurs,
in the N. Test., one’s own family, people, or associates ; while τὰ
cca (supposing των ἐδέων here to be neuter) means what is
peculiar to one’s self, taken in the broadest sense, but only in
reference to external things, never in reference to the powers,
attributes, or resources of the mind. (See ch. 1:11, N.r.)
The mzaning of the phrase, therefore, would be, That the dis-

64

THE GOSPEL. BY JOHN. CHAP. VIII.

KING JAMES’ VERSION.

of his own: for he is a liar, and
the father of it. |

GREEK TEXT.
3 las , “ “ ΄ὔ
ἐκ τῶν ἰδίων λαλεῖ: ὅτι ψεύστης.
3 A « Ν “
ἐστὶ καὶ ὁ πατὴρ αὐτοῦ.

REVISED VERSION.

speaketh *from his own; tbecause
this father 2also is a liar.

* Not only is speaketh of his own ambiguous, but from is the
proper word to express the radical idea of ex. See above, in

position to speak falsehood, in the subject, originates, either
from his kindred or associates, or from something else that is
peculiarly his own, and, at the same time external to himself.
But this is not true of the Devil: therefore, 6 δεαβολος cannot
be the subject of λαλῃ.---2) The last word in the verse, αὐτοῦ,
naturally refers to the subject of λαλῃ, as its antecedent; nor
is it easy to refer it to any thing else: for it cannot be referred
to wevdos, in the preceding clause, without setting aside a
standing rule of grammar, for which those critics who contend
for this interpretation, have shown no satisfactory authority :
neither can it be referred to wevdos, latent, as others say, in
the nearer substantive, yevorns ; for there is, for this, even less

authority, either from custom or common sense: neither can |

it be referred to 6 wevorns, as is done by others; for this,
though free from grammatical difficulty, would represent the
subject as being his own father, which is repugnant to common
sense. If, then, αὐτοῦ must be referred to the subject of λαλῃ,
as its antecedent, and that antecedent is 6 δέαβολος, we arrive
at the singular conclusion that the Devil has a father. This
is, in fact, the conclusion that was drawn from this passage by
many of the ancients, (the Cajani, and the Archontici,) and
was partially concurred in by the learned Grotius, in more
modern times. It may, however, be considered as thoroughly
exploded at the present day ; so destitute is it of support, from
either Scripture or reason. We conclude, therefore, that 6 dca-
βολος cannot be the subject of λαλῃ. What, then, is its sub-
ject? In this case, as in multitudes of others, there is no sub-
ject expressed in immediate connection with the verb ; and we
are left to infer it from the context, and especially from the
predicate. When, in the absence of a subject expressed, the
predicate is of such a general nature, that it cannot be referred
to any particular individual, or individuals, or class of persons,
τις, tives, they, people, one, or any similar indefinite term that
may be appropriate, may be supplied, as the subject. But
when the predicate is such that it is naturally and properly
spoken of some particular agent, that particular agent is its
subject, when no other is expressed. For the sake of illustra-
tion I will adduce a few familiar examples.—In the phrase
ὅταν owoxzoevn ὃ mars, when the boy pours out the wine, there
can be no doubt that ὁ waes is the subject of the verb: but if
this word were omitted, and it read simply, ὅταν owoyoevn, we
would be obliged to supply a subject from the predicate, and
that subject could be no other than 6 ovvozoos, the cup-bearer-
(See Kuhn, ὃ 238. R. 3.) For a similar reason, in the phrases
ὅταν oadztyyn, no subject can be supplied but 6 σαλπεκτης, the
trumpeter. (See Kuhn., as aboye.) Again, in the phrase, ὅταν
ψευδῃ ὁ mars, when the boy lies, ὁ wag is evidently the subject

N.q. As to the rendering of των ἐδέων, his own, see ch. 1:11,
ING t See ch. 1 : 15, N.i.

of wevdy: but if this be omitted, and we read simply, ὅταν
wevdn, the only word that can be supplied, as subject, is ὁ
ψευστὴς, the liar, because this alone properly designates the
agent of whom the action is naturally predicated. Now it is
plain, that ὅταν λαλῃ to wevdos is exactly = ὅταν ψευδῃ, be-
cause to wevdos is here an abstract noun, meaning falsehood,
in general; so that dadew τὸ wevdos = wevdery. Therefore,
in the absense of any admissible subject, expressed, 6 wevarns
is the only proper subject of λαλῃ, in the passage under con-
sideration ; so that the idea conveyed by ὅταν had. to wev., &e.,
is simply, When [the liar] speaketh falsehood, ἄς. But, as it
would generally be less euphonious, to express the real supply,
in the translation, than to represent it by a pronoun, we say,
one sounds the trumpet, for the trumpeter sounds, &e., they
revile, for the revilers revile, (Matth. 5: 11,) one lies, for the
liar lies, one speaketh falsehood, for the liar speaketh false-
hood, &c.—I would add, that the above reasoning receives
additional strength, from the interpretation put upon the last
clause of the verse. See below.—It remains to inquire whether
we have sufficient authority for this interpretation from the
acknowledged usages of the Greek writers. There are many
examples of this usage in the plural number, and that, too, in
connection with this same ὅταν». See ch. 2:10. Matth.5:11;
10:19, 28. Mark. 13:11. Luke 12:11. 1 Thess. 5: 3.—In the
singular, this usage is much less frequent. There is, however,
if I mistake not, one clear example of, at least, a similar usage,
in the N. T., in 1 Cor. 15: 27, ὅταν de εἰστῃ, x. τ. λ., where the
true subject of eczn can only be determined from the context ;
and, if the phrase be taken indefinitely, (as it is taken by
Sharpe, All., Stoltz, Reich., Fr. 8., and, perhaps, others,) this
subject is undoubtedly zs, (one, any one,) though the analogy
of faith would refer it to God, as the author of revelation.
But though there are but few examples of this kind of con-
struction in the N. T., there are a great many in the classic
authors, as appears from the following quotation from Midd.,
in loco. “In Hesiod, Op. et Dies, 291, Ed. Le Clerc, we have
πη» δ᾽ εἰς axgov IKHAT, though, as we are told in the note,
Philo, Clemens, Xenophon, and others confirm the common
reading, ZKHTAL. Heinsius, the author of the alteration, tells
us, that Scaliger and Meursius approved it: they did not,
then, perceive that zs before ixyrae might be understood. So
also Soph. Gid. Tyr. 315. ezoe te καὶ δυναιτο, sc. ΤΊΣ. Τὰ
Xenoph. the same Ellipsis is not very uncommon; in the
Memorab. I. 2.55. ea» βουληται τίμασϑαι, sc. ΤΙΣ. In the
Apol. 7. ὑγεὲς δὲ (τις) to σωμα, x. τ. λ., where, however, says
Sturtz, in Lex. Xen. ΤΙΣ was first interpolated by Leunclayius.
So also De Re Eq. VUI. 13. ὡς αν βουληται αντιχαρίσηται,

THE GOSPEL BY JOHN. CHAP. VIII.

KING JAMES’ VERSION.

45 And because I tell you the
truth, ye believe me not.

46 Which of you convinceth
me of sin? And if I say the
truth, why do ye not believe me?

65

GREEK TEXT.
Ν \ “ x ,
45 ἐγὼ δὲ ὅτι τὴν ἀλήθειαν
, ,
λέγω, οὐ πιστεύετέ μοι.
a “ ,
40 τίς ἐξ ὑμῶν ἐλέγχει pe
Ν e ΄ ἕ > δὲ λ AG)
περὶ ἁμαρτίας ; εἰ δὲ ἀληθειαν
| ye 6 “- » , ΄
λέγω, διατί ὑμεῖς οὐ πιστεύετέ

REVISED VERSION.

45 “But because I ‘speak the
truth, ye believe me not.

46 Who of you *conyicteth
me of sin? “But if I ‘speak
truth, why do yr not believe

μοι; 3
47 He that is of God, heareth 47 ὁ ov
God’s words: ye therefore hear
them not, because ye are not of ΞΕ πῆς ΣΣ
ς Οὐκ
God. ἐν
48 Then answered the Jews,
and said unto him, Say we not
well that thou art a Samaritan,
and hast a devil ?

49 Jesus answered, I have not

> a ΄- ἣν
ἐκ τοῦ Θεοῦ τὰ
ΕἿΣ cal a > ’ \
ῥήματα τοῦ Θεοῦ ἀκούει: διὰ

τοῦ Θεοῦ οὐκ ἐστέ.

48 ᾿Απεκρίθησαν οὖν οἱ ᾿]ου-
δαῖοι καὶ εἶπον αὐτῷ, Οὐ καλῶς
λέγομεν ἡμεῖς, ὅτι Σαμαρείτης
εἶ σὺ, καὶ δαιμόνιον ἔχεις ;

49 ᾿Απεκρίθη ᾿[Ιησοῦς, ᾿Εγὼ

me ?

47 He that is of God heareth
the words of God: on this ac-
> , aD) or ᾿
ἀκούετε, ὅτι ἐκ (count Ye hear not, because ye

are not of God.

48 The Jews, ‘therefore,
answered, and said to him, Do
not we say well, That τοῦ art
a Samaritan, and hast a 7demon?

49 Jesus answered, I have not

Ὑ T have often taken the liberty to render δὲ, but, where the
E. V. has, and. I do so, because I think it is plain that the
disjunctive idea is in the Orig. The difference made is often
slight, but sometimes important.

x KE. V., v. 9, above.—Newe., Sharpe, Wesl., Penn, Kenr.

Υ Editors generally reject this ουν. I would leave out
therefore.

7 See ch. 7: 20, N. g.

(se. ΤΙΣ) which Leuncl. and Wells altered into βουλῃ avte-
χαρίσῃ. For these passages, excepting one, I am indebted to
Sturtz ; and I haye little doubt that a multitude of such might
haye been found, if every vestige of them had not in many in-
stances been obliterated by unauthorized departure from the
MSS.”

2. How should xa, in the phrase, xae 6 πατὴρ αὐτου, be
rendered? All the authorities, nearly, translate this καὶ as
a copulative, making two sentences of oz... In this
almost unanimous judgment of the learned world, I am sorry
that I cannot acquiesce: and though my dissent may seem like
presumption, I will, nevertheless, venture briefly to assign my
reasons for it—1) Because καὶ is, by universal consent, to be
translated also, or even, where the connection requires it; so
that the translation proposed presents no anomaly.—2) Be-
cause, on the supposition that my translation is correct, the
collocation of καὲ is such as we should expect, ἡ. 6. just before
the subject.—3) Because the placing of the predicate wevorns
before, and πατηρ, with its dependencies, after the copula, can
be easily accounted for by supposing it to be a case of trans-
position for the sake of emphasis.—4) Because ὁτε is evidently
used to introduce a reason of the preceding declaration, ex τῶν
ἐδέων hadec; but the assertion, he is a liar, is no reason why
we should believe that he speaketh from his own, (see the
remarks above, on question 1.)—5) Because the only remain-
ing tolerable translation, for he is a liar, and so is his father,
(Midd.) is liable to two serious objections: (a) So must, in this
case, be supplied, which it were desirable to ayoid.—(b) He
would be, in this case, so emphatic as to require something

αὐτου.

to represent it in the Original, as αὐτοῦ, (compare ch. 2 : 12.)
—6) Finally, because I have seen no translation as yet that
seems to conyey the meaning of the Spirit so clearly, simply,
and forcibly, as the one I propose. But of the translation
itself, as well as of the reasons given to enforce it, the candid
reader will judge for himself.—See Scholefield, in loco.

The above remarks are based upon the supposition that the
Text has come down to us pure. Wakefield, however, has
suggested that the original and true reading may have been,
ὅταν λαλῃ τις wevdos, when any one speaketh falsehood ; but,
as Midd. observes, there is no need for this conjecture. A more
probable conjecture would be this, that instead of oray, the
true reading may haye been 60 av, whoever. This would re-
quire the change of but one letter, and, if admitted, would
clear the passage of the last vestige of difficulty. But, as the
text, in its present form, though not without its difficulties, is
susceptible of a satisfactory interpretation, I vastly prefer the
concurrent testimony of all the MSS. to any conjecture, how-
ever plausible.

τ Tt has been remarked already, that τὸ wevdog is an abstract
noun. Now falsehood is the best word we have, that is used
abstractly, to express the idea. It would, indeed, be desirable,
to retain in the translation the resemblance between the ab-
stract and the personal noun, as between wevdos and wevorns;
but I prefer to sacrifice this object, rather than to render an
abstract noun by a concrete. If it be objected, that falsehood
is not so strong a term as lie, I reply, that probably the former
expresses the meaning of yevdog even better than the latter.

66

KING JAMES’ VERSION.

a devil ; but I honour my Father,
and ye do dishonour me.

50 And I seek not mine own
glory: there is one that seeketh
and judgeth.

51 Verily, verily, I say unto
you, If a man keep my saying,
he shall never see death.

52 Then said the Jews unto
him, Now we know that thou
hast a devil. Abraham is dead,
and the prophets ; and thou say-
est, If a man keep my saying,
he shall never taste of death.

53 Art thou greater than our
father Abraham, which is dead ?
and the prophets are dead:
whom makest thou thyself?

myself, my honour is nothing:
it is my Father that honoureth
me, of whom ye say, that. he is
your God.

55 Yet ye have not known

GREEK TEXT.
/ »” Ν a
δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ
Ν if ε “
τὸν πατέρα μου, καὶ ὑμεῖς ἀτι-
΄ ΄
μάζετέ με.
Ν \ > “ A 7
50 ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν
BA a
μου: ἔστιν ὃ ζητῶν Kal κρίνων.
2° LN ΣΝ , eee >”
51 ἀμὴν ἀμὴν λέγω ὑμῖν, eav
Ν / Ν - ,
τις Tov λόγον τὸν ἐμὸν τηρήσῃ;
Ἢ 2 Ν , > Ν
θάνατον ov μὴ θεωρήσῃ εἰς τὸν
αἰῶνα.
3 3 na 9
52 Kirov οὖν αὐτῷ ot Lov-
ad al > / “ /
δαῖοι, Nov ἐγνώκαμεν ὅτι δαιμο-
A > Ν 3 ,
νιον exes. ΑΙἰβραὰμ ἀπέθανε
a Ν ΄
καὶ οἱ προφῆται, καὶ σὺ λέγεις,
> ΄ Ν / ,
Hay τις Tov Aoyov μου τηρήσῃ,
» ( > Ν
οὐ μὴ γεύσεται θανάτου εἰς τὸν
αἰῶνα.
\ Ν ,ὔ 3 cal
53 μὴ σὺ μείζων ei τοῦ πατ-
Ων « fal 3 Ν σ 3 ΄
pos ἡμῶν ᾿Αβραᾶμ, ὅστις ἀπέ-
« ied 4,
θανε; καὶ οἱ προφῆται ἀπέθανον"

Ἂν AY a
τίνα σεαυτὸν σὺ ποιεῖς ;
54 Jesus answered, ΠῚ honour |

54 Amex piOn ᾿]ησοῦς, ᾿Εὰν
ἐγὼ δοξάζω ἐ ἐμαυτὸν, ἡ δόξα μου
οὐδέν ἐστιν" ἔστιν ὁ πατήρ μου

ὁ δοξάζων με, ὃν ὑμεῖς λέγετε,

a SS ε a >
ὅτι Θεὸς ὑμῶν ἐστι,
> ’ , a ON
δῦ Kal οὐκ ἐγνώκατε αὑτὸν,

THE GOSPEL. BY JOHN. CHAP. VIII.

REVISED VERSION.

a ‘demon; but I honor my Fa-
ther, and yr dishonor me.

50 *But I seek not "my glory:
there is one that seeketh, and
judgeth.

51 Verily, verily, I say to you,
if any one keep my word, he
shall never see death.

52 The Jews, therefore, said
to him, Now we know that thou
hast a ‘demon. Abraham died,
and the prophets: and THou
sayest, If any one keep my
>word, he shall never taste of
death.

53 Art rou greater than our
father, Abraham, who died, ‘and
the prophets died? Whom mak-
est THou thyself?

54 Jesus answered, If I
‘glorify myself, my ‘glory is
nothing: it is my Father who
‘glorifieth me, of whom YE say,
that he is your God.

55 ‘And ye have not known

* There is no emphasis on an enclitic, in any case.

The

and the prophets, all of whom died?”

This idea cannot be

emphatic word own is, therefore, an addition to the word of God,
which I would reject, as entirely uncalled for.

> There seems to be no particular saying of the Savior here
referred to, as is the case in ch. 6:60; 7:36, 40. I would
rather prefer, therefore, with W., R., Dodd., Wesl., Nary, Penn,
Kenr., to translate it word, meaning, the word of God, in general
as in vv. 31, 37, 43, and elsewhere. TT. has sayings, conveying
the idea more exactly, but needlessly using the plural for the
singular—Newe. (words).

4 Most of the Verss. have the note of interrogation before
the clause, and the prophets died, which is taken indicatively,
some rendering the καὶ of this clause, also. There are some,
however, who place it as I haye cho as De W., Lus., Trem.
The last two insert than, before the prophets. Tam satisfied
that the expression, and the prophets died, ought to be in-
cluded in the interrogation. he idea is evidently, (from the
preceding verse,) “ Art thou greater than our father Abraham

properly expressed in a literal translation, without placing the
note of interrogation where I haye placed it. If it be objected
to this, that this punctuation does violence to the rules of gram-
matical structure, I reply, that this is a case of frequent oc-
currence, in the conyersational style, (to which this passage
properly belongs); and, indeed, no sane writer of original

,|matter would think of confining himself, in relating a conyersa-

tion, to the formal, and often frigid, rules of grammar and
rhetoric. This form of questioning is, it is true, unusual in
books, but nothing could be more natural in conversation.

© The verb, δοξαζειν, is rendered, to honor, only here, and in
1 Cor. 12: 26. Once (Rom. 11: 18,) it is rendered to magnify.
The proper word for to honor, is tewaew. For the sake of uni-
formity, I would always render δοξαζειν, to glorify. For a
similar reason, I would render δοξα, glory, nearly, if not quite,
always.

τ “And ye haye not known him, but I know him.” Here is
evidently an antithesis. But the fact does not appear in the
E. V., because καὶ is rendered, yet.—W., T., G., R.

THE GOSPEL. BY JOHN. CHAP. 67
KING JAMES’ VERSION. GREEK TEXT. REVISED VERSION.
him ; but I know him: and if I eyo δὲ οἶδα αὐτόν: καὶ ἐὰν εἴπω |him; but I know him: and if I

should say, I know him not, I
shall be a liar like unto you:
but I know him, and keep his
saying.

56 Your father Abraham re-
joiced to see my day: and he
saw zt, and was glad.

57 Then said the Jews unto
him, Thou art not yet fifty years
old, and hast thou seen Abra-
ham ?

58 Jesus said unto them, Ver-

ily, verily, I say unto you, Be-|>

fore Abraham was, I am.

59 Then took they up stones
to cast at him: but Jesus hid
himself, and went out of the
temple, going through the midst
of them, and so passed by.

CHAP. IX.

Anp as Jesus passed by, he
saw a man which was blind
from his birth.

2 And his disciples asked him,
saying, Master, who did sin, this
man, or his parents, that he was
born blind?

3 Jesus answered, Neither
hath this man sinned, nor his
parents: but that the works of
God should be made manifest in
him.

4 I must work the works of
him that sent me, while it is

OTL οὐκ οἶδα αὐτὸν, ἔσομαι ὅμοιος
ὑμῶν, ψεύστης" ἀλλ᾽ οἶδα αὐτὸν,
καὶ τὸν λόγον αὐτοῦ τηρῶ.
δ0 ᾿Αβραὰμ ὁ πατὴρ ὑμῶν
ἠγαλλιάσατο ἵ ἵνα ἴδῃ τὴν ἡμέραν ἃ
τὴν ἐμήν: καὶ εἶδε καὶ ἐχάρη.

53 3 © > a
57 Εἶπον οὖν οἱ ᾿[Ϊουδαῖοι

'ς Ss ιν TI , ΕΣ
πρὸς αὐτὸν, ἐεντήκοντα ἔτη

» “ δ 9 “ es
οὔπω ἔχεις, καὶ Αβρααμ ewpa-
κας;

58 Εἶπεν αὐτοῖς ὁ ᾿Ϊ]ησοῦς,

Ν > Ν ’ὔ ΕΥ̓ κε ἂν
μὴν ἀμὴν λέγω ὑμῖν, πρὶν
» Ν A » ΄ >
ABpaap γενέσθαι, ἐγὼ εἰμι.
. ἘΠ δ ΄,
59 “Hpav οὖν λίθους ἵνα βά-
» >? ’ 7 > ~
λωσιν ἐπ αὕὑτον" Ἰησοῦς δὲ
ἐκρύβη, καὶ ἐξῆλθεν ἐ ἐκ τοῦ ἱεροῦ,
διελθὼν διὰ μέσου αὐτῶν: καὶ
παρῆγεν οὕτως.
CHAP. IX.
2 f
Kai παράγων εἶδεν ἄνθρωπον
pay
4 Ξ
τυφλὸν ἐκ γενετῆς.
Des , 3. αὶ €
2 καὶ ἠρώτησαν αὕτον οἱ pa-
col LA e
θηταὶ αὐτοῦ λέγοντες, “PaBBi,
- ΕΣ a
Tis ἥμαρτεν, οὗτος ἢ οἱ γονεῖς
a δ Ν r
αὐτοῦ, ἵνα τυφλὸς γεννηθῇ ;
rvs -

8. ᾿Απεκρίθη ὃ ᾿]ησοῦς, Οὔτε
οὗτος ἥμαρτεν οὔτε οἱ γονεῖς αὐ-
΄ » x, 7 o ee,
τοῦ: ἀλλ᾽ ἵνα φανερωθῇ τὰ ἔργα

τοῦ Θεοῦ ἐν αὐτῷ.
a Ν ΝΥΝ. φ Ν #
4 ἐμὲ δεῖ ἐργάζεσθαι τὰ ἔργα
΄- / oS «ε Αἴ,
τοῦ πέμψαντός με ἕως ἡμέρα

= There is nothing here to prevent the translation of ὅτι.

» Abraham is properly the subj. of the verb., and father is

in apposition.
i See ch. 1: 7, N. k.

(δεελϑων ...

say, ‘that I know him not, I shall
be like you, a liar: but I know
him, and keep his »word.

56 *Abraham, your father,
rejoiced, ‘that he should see my
day ; and he saw, and was glad.

57 The Jews, therefore, said
to him, Thou art not yet fifty
years old, and hast thou seen
Abraham ?

58 Jesus said to them, Verily,
verily, I say to you, Before
Abraham was, I am.

59 They took

up stones,

\|therefore, ‘that they might cast

[them] at him: but Jesus hid
himself, and went jforth out of
the temple, ‘going through the
midst of them, and so passed by.

CHAP. IX.

Anp, “passing by, he saw a
man blind from birth.

2 And his disciples asked him,
saying, "Rabbi, who sinned, ΗΕ,
or his parents, that he was born
blind ?

3 Jesus answered, Neither did
‘HE sin, nor his parents: but,
that the works of God may be
emanifested in him.

4 I must work the works of
him that sent me, while it is

in the Vulgate, and other ancient Versions, as also in several
ancient MSS. Beza considered them spurious, —‘“Additum
avtwy,) putant Erasm,, Grot., ex Lue, 4: 30,

interprementi causa, ut et quod sequitur, καρ πάρηγεν οὕτως,
ex initio Cap. sequentis:” (Mill,)

} Whenever the double preposition, (in the case of compound

verbs, followed by their own prepositions,) can be expressed
without injury to the sentence, I prefer to do so.

think, the style is improved by the insertion of forth.

k Griesb., and Tisch., omit the words, dved. ...
are put in brackets by Knapp, and Lachm. They are wanting

5. Τ translate this verse literally, omitting all the supplies of
Here, I the E. V. which are evidently unnecessary.

> See N. ρ΄, ch. 1 : 49.—See, for nr, ch. 1: 2, N. cc.

οὕτως, which

© Se N.s, ch. 1: 31.

THE GOSPEL. BY JOHN. CHAP.

IX.

KING JAMES’ VERSION.

day: the night cometh, when no
man can work.

5 As long as Iam in the world,
Tam the light of the world.

6 When he had thus spoken,
he spat on the ground, and made
clay of the spittle, and he anointed
the eyes of the blind man with the
clay,

7 And said unto him, Go, wash
in the pool of Siloam (which is
by interpretation, Sent). He went
his way therefore, and washed,
and came seeing.

8 The neighbours therefore,
and they which before had seen
him that he was blind, said, Is not
this he that sat and begged ?

GREEK TEXT.
’ / Ν᾿ Ἂν a > Ν
ἐστίν: ἔρχεται νὺξ, ὅτε οὐδεὶς
΄ 3 ,
δυναται ἐργάζεσθαι.
σ΄ ’ “ if 5 a
5 ὅταν ἐν τῷ κόσμῳ ᾧ, φώς
εἰμι τοῦ κόσμου.
΄“ Ν 7
6 Tatra εἰπὼν, ἔπτυσε χα-
Ν a
pal, καὶ ἐποίησε πηλὸν ἐκ τοῦ
’ , Ν
πτύσματος, καὶ ἐπέχρισε τὸν
AS 5 ἐς Ν > \ “
πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς τοῦ
τυφλοῦ,
7 Vie ἴα sn. τ
καὶ εἶπεν αὐτῷ, Υπαγε
\ / -
νίψαι εἰς τὴν κολυμβήθραν τοῦ
x Ar \ a e , > A
tAwmap, ὃ ἑρμηνεύεται, ἀπε
΄ xn 3 \
σταλμένος. ἀπῆλθεν οὖν καὶ
3 5 if
ἐνίψατο, καὶ ἦλθε βλέπων.
8 Οἱ οὖν γείτονες καὶ οἱ θεω-
a ᾿ “ΠΝ \ , “
ροῦντες αὐτὸν τὸ πρότερον ὅτι
Ν > wy - /
τυφλὸς ἦν, ἔλεγον, Οὐχ οὗτός
,
ἐστιν ὃ καθήμενος Kal προσαι-

REVISED VERSION.

day: night is coming, when no
one can work.

5 ¢While Iam in the world, I
am the light of the world.

6 Saying ‘these things, he spit
on the ground, and made clay of
the spittle, and ‘rubbed the clay
upon the eyes of the blind-man;

7 And said to him, Go, wash
‘thyself at the pool of Siloam
(which is "interpreted, Sent). He
went, therefore, and washed ®him-
self, and came seeing.

8 The neighbors, therefore, and
those who saw him before, that
he was ‘blind, said, Is not this he
that was sitting and begging ?

TOV;

9 Some said, This is he: others
said, He is like him: but he said,} » Ν
Tam he. STRAYS

αὐτῷ ἐστιν.

a 5 ,
Ort ἐγώ εἰμι.

4 ἩρΠ V., 1 Cor. 8 : 4.—This word is almost always rendered
when. In this, and a very few other cases, it will not bear
the ordinary translation. I prefer while to as long as, be-
cause it has the same meaning, is more literal, and is equally
elegant.

© See ch. 5:1, N. a—I would always, in such a con-
nection as this, translate tavra, these things, never so, or
thus.

£ Anointed will do very well, when the object is opFaluovs,
or any similar word, as the English Version has made it read
here, but most unwarrantably. To rub, or smear, is undoubtedly
the meaning in this verse, where πηλον is the object of the
action—T., C., G., and others (smeared) ; EK. V., marg. (spread
the clay).

® This verb is in the middle voice, and is never used in the
sense of the active, in this form. It is generally supposed that
the direction given did not require that he should wash his
entire body, since this word is used of the washing of a part
only of the body, in very many cases (see ch. 13 : 5, 6, 8, 10, 12,
14, and elsewhere), while λουὼ signifies to bathe, or wash the
whole body. Perhaps, he understood the direction to mean

ΓῚ γι} ΕΣ x - ,
9 ᾽Αλλοι ἔλεγον, ᾿ τι οὗτος
> \ “ or
ἄλλοὶ δὲ, “Ore ὕμοιος
> Lal ΕΣ
«κεῖνος ἔλεγεν,

9 Some said, This is): others,
"It is like him: he said, 1 am
he.

simply, “ wash thine eyes ;” but this is not said, for which reason
I prefer the literal translation.

h See ch. 1 : 42, N. v.

' Almost all critics, at the present day, regard σπροσαιτης
as the true reading. Bloomfield, however, defends the zugos
of the Textus Receptus, but, I think, on insufficient grounds. I
would, therefore, recommend that the former be adopted, and
rendered, a beggar; and that this note appear in the margin. :
According to some copies, blind—W., T., C., R., Vulg., Germ.,
and others.

} The English Version supplies ke. The real supply would be,
he that was sitting and begging, not only in these cases, but in
the other answer contained in this verse. I can not see that any
supply is really needed. I call the he of the English Version
a supply, though, in the first case, it is not so indicated by the
Italic character, because it is by no means implied in the words
of the Orig. It can not be the nom. understood to ἐστε», for
it stands, not as subj., but as pred—Dodd. (not correctly) (ἢ
7s he).

κ There is but little real difference between it is, and he is,
in this case. Still, I think the sense is more clearly expressed

THE GOSPEL. BY JOHN. CHAP.

IX. 69

KING JAMES’ VERSION.

10 Therefore said they unto
him, How were thine eyes open-
ed? |

11 Ηδ answered and said, ἃ
man that is called Jesus, made
clay, and anointed mine eyes, and |
said unto me, Go to the pool of |
Siloam, and wash: and I went and
washed, and 1 received sight.

12 Then said they unto him,
Where is he? He said I know
not.

13 They brought to the Phari-
sees him that aforetime was blind.

14 And it was the sabbath-day
when Jesus made the clay, and
opened his eyes.

15 Then again the Pharisees
also asked him how he had re-
ceived his sight. He said unto
them, He put clay upon mine eyes,
and I washed, and do see.

16 Therefore said some of the
Pharisees, This man is not of
God, because he keepeth not the
sabbath-day. Others said, How

can aman that is a sinner do such

GREEK TEXT.

v > a -
10 δλεγον οὖν αὐτῷ, Πῶς
» , ΄ ra ΄
ἀνεῳχθησάν cov οἱ ὀφθαλμοί;
11 ’AmexpiOn ἐκεῖνος καὶ εἶ-
/ /
πεν, AvOpwros λεγόμενος ᾿[η-
cal Ν Ε » /
σοῦς πηλὸν ἐποίησε, καὶ ἐπέ-

΄ \ > \ Ἢ
χρισέ μου τοὺς ὀφθαλμοῦς, καὶ
53 σ \
εἶπέ μοι, Ὕπαγε εἰς τὴν κολυμ-
βήθραν τοῦ Σιλωὰμ, καὶ νίψαι.
’ \ \ Ν , 2... 2
ἀπελθὼν δὲ Kai νιψάμενος, ave-
βλεψα.

12 Kirov οὖν αὐτῷ, Ποῦ

᾽ ues ΄ ᾽ 3

ἐστιν ἐκεῖνος; Δέγει, Οὐκ οἷ-
δα.

5 Ν Ν

13 “Ayovow αὐτὸν πρὸς

A ,
τοὺς Φαρισαίους, Tov ποτε τυ-
/
prov.
> ΄ AY
14 ἦν δὲ σάββατον, ὅτε τὸν
7) ’

Ν » , em 2 Ss x
πηλὸν ἐποίησεν ὃ ᾿Ϊησοῦς, καὶ
> 7s ἕ > a \ > θ ἂν ΄
ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμους.

15 , > > / 9. ΟὟ

πάλιν οὖν ηρωτων avToV
καὶ οἱ Φαρισαῖοι, πῶς ἀνέβλε-
ε ‘ 5 ie=
ψεν. ὁ δὲ εἰπεν αὐτοῖς, Π71ὴ-
Ν
λὸν ἐπέθηκεν ἐπὶ τοὺς ὀφθαλ-
Ψ Ψ
μούς μου, καὶ ἐνιψάμην, καὶ
βλέπω.
» 3 a
16 “Edeyor οὖν ἐκ τῶν Dapi-

, \ - ε +
σαίων τινές, Οὗτος ὁ ἄνθρω-
πος οὐκ ἔστι παρὰ τοῦ Θεοῦ,

Ἂς Ἂν a ow
ὅτι TO σάββατον ov τηρεῖ. ᾿Αλ-

a ’ vy
λοι ἔλεγον, Las δύναται avOpw-
ὡς “ a
πος ἁμαρτωλὸς τοιαῦτα σημεῖα

REVISED VERSION.

10 They said to him, therefore,
How were thine eyes opened ?

11 He answered, and said, A
man called Jesus made clay, and
rubbed my eyes, and said to me,
Go to the ‘pool of Siloam, and
wash ‘thyself: and, "on going
and washing ‘myself, I received
sight.

12 They said to him, therefore,
Where is he? He saith, I know
not.

13 They bring to the Pharisees
him that was "once blind.

14 Now it was the Sabbath,
when Jesus made the clay, and
opened his eyes.

15 Again, therefore, the Phari-
sees also were asking him how he
received sight. And he said to
them, He put clay on mine eyes,
and I washed ®myself, and do see.

16 Some of the Pharisees, there-
fore, said, This man is not of
God, because he keepeth not
the Sabbath. Others said, How
can a °sinful man do such signs?

by the former.—Doddridge.—There are a

several versions, that insert ovye ad? before ὅτε.
sider this reading, though it is very ancient, to be very well

sustained.

1 Griesb., Lachm., and Tisch. reject κολυμκβηϑραν του, and
This reading is sustained by good and very
ancient authorities, and I think it should be adopted. I would,

read toy for τη».

therefore, leave out pool of.

few Manuscripts and
I do not con-

neous: but it is evident that they can not be all absolutely so;
they, however, followed each other in immediate and rapid
succession, which accounts for the mode of narration adopted

by the Evangelists. I prefer the participial form to the finite,
for reasons which have been given already. See General Ob-

servations 4.

5 Rob.—This is the usual rendering of ποτε.

° Rob.—Auagrwhos is sometimes used as an adjective—W.,

Fr. S.-M.

« These participles being aorists, as also the verb, aveSlewa,

the several actions would seem to be represented as simulta-

P See ch. 2:11, N. x.

το

KING JAMES’ VERSION.

miracles? And there was a divi-
sion among them.

17 They say unto the blind
man again, What sayest thou of
him, that he hath opened thine
eyes? He said, He is a prophet.

18 But the Jews did not be-
lieve concerning him, that he had
been blind, and received his sight,
until they called the parents of
him that had received his sight.

19 And they asked them, say-
ing, Is this your son, who ye say
was born blind? How then doth
he now see?

20 His parents answered them
and said, We know that this is
our son, and that he was born
blind :

21 But by what means he now
seeth, we know not; or who hath
opened his eyes, we know not:
he is of age; ask him: he shall
speak for himself.

22 These words spake his pa-
rents, because they feared the
Jews: for the Jews had agreed
already, that if any man did

THE GOSPEL. BY JOHN. CHAP.

IX.

GREEK TEXT.
σι gue , 5 > >
ποιεῖν; Καὶ σχίσμα nv ἐν av-
τοῖς.
U4 a fal ,
17 Λέγουσι τῷ τυφλῴ πά-
\ ve ΄
λιν, Σὺυ τί λέγεις περὶ αὐτοῦ,
a ΒΩ a \ > ,
ὅτι ἤνοιξέ σου τοὺς ὀφθαλμούς;
ε \ 5 a ΄
Ο δὲ εἶπεν, “Ore προφήτης
ἐστίν.
18 Οὐκ ἐπίστευσαν οὖν οἱ
’ a > A “ Ν
Τουδαῖοι περὶ αὐτοῦ, ὅτι τυφλὸς
"5. “ ᾽ ΄
nv καὶ ἀνέβλεψεν, ἕως ὅτου ἐφώ-
Ν “ ᾿ a a
νησαν τοὺς γονεῖς αὐτοῦ τοῦ
be
ἀναβλέψαντος,
19 Ν > / > ‘\ ,
καὶ npwTnoay αὑτοὺς Xe-
- / XN cal
yovres, Οὗτος ἐστιν ὁ υἱὸς ὑμῶν,
a e a , “ Ν »
ὃν ὑμεῖς λέγετε ὅτι τυφλὸς ἐγεν-
i “ 5 yx ,
vnOn; πῶς οὖν ἄρτι βλέπει;
9 ΄σ ©
20 ᾿Απεκρίθησαν αὐτοῖς οἱ
a a 53 ”
γονεῖς αὐτοῦ καὶ εἶπον, Οἴδαμεν
ao - ,ὔ es ε cr
OTL οὗτος ἐστιν ὃ υἱὸς ἡμῶν, καὶ
σ Ν Ψ, 4
ὅτι τυφλὸς ἐγεννήθη"
΄ \ a “ »
21 πῶς δὲ νῦν βλέπει, οὐκ
” x , », > a
οἴδαμεν: ἢ Tis ἤνοιξεν αὐτοῦ
K > Ν Εἰ tal > a
τοὺς ὀφθαλμους, ἡμεῖς οὐκ οἵδα-
Ν ε y rx XN
μεν: αὐτὸς ἡλικίαν ἔχει: αὐτὸν
΄ a NX c ΄-
ἐρωτήσατε, αὐτὸς περὶ αὑτοῦ
,
λαλήσει.

22 Tatra εἶπον οἱ γονεῖς αὐ-
~ “ > a \ >
Tov, ὅτι ἐφοβοῦντο τοὺς ᾿Ϊου-

ΝΜ \ /
datovs: ἤδη yap συνετέθειντο οἱ
» - “ δ ΣΝ ε
Lovdaior, ἵνα ἐάν τις αὐτὸν ὁμο-

REVISED VERSION.

And there was division among
them.

17 They say to the blind man
again, What sayest THov of him,
sseeing that he opened thine eyes?
rAnd he said, ‘That he is a
prophet.

18 The Jews, therefore, did not
believe concerning him, that he
was blind, and received sicht, till
they called the parents of him
that received sight,

19 And asked them, saying, Is
this your son, tof whom YE say,
‘That he was born bind? How,
then, doth he now see?

20 His parents answered them,
and said, We know that this is
our son, and that he was born
blind :

21 But how he now seeth, we
know not; or who opened his
eyes, WE know not: he is, "him-
self, of age; ask him: he, *him-
self, shall speak vconcerning him-
self.

22 These things “said his pa-
rents, because they *were afraid
of the Jews: for the Jews had
agreed already, that if any one

4 Ὅτε frequently has this sense-—Some suppose that there |

are two questions, viz.: “ What sayest thou of him? that he
hath opened thine eyes?”—but this is evidently wrong: for the
blind man takes no notice whatever of this second question,
which would, in that case, be the principal one. TI take the
meaning to be, What hast thou to say, as to the character of
this man, since thou art fully convinced that he opened thine
eyes, and that, too, on the Sabbath? This view is confirmed by
the use of the emphatic pronoun ov, 4. d., We say, that this man
is an impostor, because he did this thing on Sabbath: others say,
No, this is not the work of an impostor; now what sayest
thou?—T., C., G. (because) ; Newe., Dodd. (since) ; Wesl. (for
that).—Since is ambiguous.

r See Gen. Obs. 6.

* There is no reason why ὅτε should not be translated here, as,

from the context, the reader will readily perceive that I say is
to be supplied.

t The version I have given of this clause is perfectly literal,
and, I think, much more elegant than the E. V.

« Avros, in the nom. is = zpse. Perhaps, the frequent use of
this pronoun here may be accounted for by the extreme anxiety
of the parents to avoid a collision with the rulers of the Syna-
gogue, by throwing the responsibility entirely on their son—
See ch. 2:12, Ν. Ζ.

Y Doddridge, Wesley, Penn, Vulgate, Schott, Erasmus, Beza.
—English Version, v. 18, above—For himself is, in this case,
ambiguous.

w E. V. generally.—See ch. 1 : 15, N. g.

x English Version, ch. 6:19, 20; 19 : 8, and elsewhere
frequently.

THE GOSPEL. BY JOHN. CHAP. IX.

KING JAMES’ VERSION.

confess that he was Christ, he
should be put out of the syna-
gogue.

23 Therefore said his parents, |

He is of age; ask him.

24 Then again called they the
man that was blind, and said
unto him, Give God the praise:
we know that this man is a
sinner.

25 He answered and said,
Whether he be a sinner or no,
I know not: one thing I know,
that, whereas I was blind, now
I see.

26 Then said they to him
again, What did he to thee?
how opened he thine eyes?

27 He answered them, I have
told you already, and ye did not
hear: wherefore would ye hear
wz again? will ye also be his
disciples ?

28 Then they reviled him, and
said, Thou art his disciple ; but
we are Moses’ disciples.

29 We know that God spake

GREEK TEXT.

La. , NX, Ν 2 ,
|Aoynon 4 piorov, ἀποσυνάγωγος
| YEvynTat.

ἈΝ “ “ -
23 διὰ τοῦτο οἱ γονεῖς αὐτοῦ
" & σ « ΄ ΕΣ » Ἦν
εἶπον, Ore ἡλικίαν ἔχει, αὐτὸν
,
ἐρωτήσατε.
» 4
24 ’Edévnoav οὖν ἐκ δευτέ-
‘ " A δέ Ν
ρου τὸν ἄνθρωπον ὃς ἦν τυφλὸς,
Ν 5 3... ὡς ὃν \ , a
καὶ εἶπον αὐτῴ, Aos δόξαν τῷ
a ε cr “
Θεῷ: ἡμεῖς οἴδαμεν ὅτι ὁ ἄνθρω-
= /
πος οὗτος ἁμαρτωλὸς ἐστιν.
» 3 ΄
25 ᾿Απεκρίθη οὖν ἐκεῖνος καὶ
5 te we ys ’ >
εἶπεν, Lui ἁμαρτωλὸς ἐστιν, οὐκ
5 aA 5 σ΄ Ν Δ
οἶδα: ev οἶδα, ὅτι τυφλὸς ὧν,
A /
ἄρτι βλέπω.
> 3 cal ,
26 Himoy δὲ αὐτῷ πάλιν, Ti
> / a “ ,
ἐποίησέ σοι; πῶς ἤνοιξέ σου
ἊΝ > 7,
τοὺς ὀφθαλμοὺς ;
27 ᾿Απεκρίθη αὐτοῖς, Εἶπον

΄ 7} Ν
πάλιν θέλετε ἀκούειν ; μὴ καὶ
ὑμεῖς θέλετε αὐτοῦ μαθηταὶ γε-

/
νέσθαι ;

/ 3 ws

28 ᾿λοιδόρησαν οὖν αὐτὸν,

Nie Ro \ » ΄
καὶ εἶπον, Σὺ εἰ μαθητὴς ἐκείνου"
ε - \ a ᾿ / > \
ἡμεῖς δὲ τοῦ Maoews ἐσμὲν μα-
θηταί.

“ yt a ia

29 ἡμεῖς οἴδαμεν ὅτι Moon

εκ ", \ > » , ,]
ὑμῖν ἤδη, καὶ οὐκ ἠκούσατε" τί

REVISED VERSION.

should confess him [to be]
Christ, he should be put out of
the synagogue.

23 «Because of this his parents
said, He is of age; ask him.

24 They called, therefore, "ἃ
second time, the man who was
blind, and said to him, Give
‘glory to God: we know that
this man is a sinner.

25 He answered, therefore,
and said, «If he is a sinner, I
know not: one thing I do know,
that, shaving been blind, now I
see.

26 ‘And they said to him
again, What did he do to thee?
how did he open thine eyes?

27 He answered them, I told
you just now, and ye did not
vhear: *why ‘do ye wish to hear
again? are yE also ‘willing to
‘become his disciples ?

28 They reviled him, ‘there-
fore, and said, ruov art his dis-
ciple; but we are disciples of
Moses.

29 We know that God hath

+ Some supply eae, to be.

I apprehend that there is noth-

© The pres. part. will not here admit of being rendered by

ing omitted in the Greek, for the form of the sentence is not
the usual form of the acc. with the infinitive; but the Engl.
idiom will not admit of a perfectly literal translation. Indeed,
Iam well satisfied that ὁμκολογεω, like vouSw, ἥγεομαε, &e.,
verbs of similar meaning, governs two accusatives, as, in this
case, avtoyv and Χριστον.

= See Gen. Obs. 6.

» Newc., Dodd., Wesl., Penn.—I suppose ex δευτερου is
equivalent to devregor, ch. 3: 4.

© I translate literally. “The words,” says Blo., “are a
form of expression often employed in the O. T. in order to
seriously admonish any one to speak the truth, (see Josh.
7:18, 19. 1 Sam. 6:5. Jer. 13:16.)”—W., G., R., and others.

4 Dodd., Nary, Kenr., Fr. S.—M., and others.—This is the
most literal translation I could find, and, as far as I can see,
quite elegant.

the present tense. Still, I prefer to retain the participial form.
T., C., and G. have, “that I was blind, and now I see,” (ὅτε
τυφλος nuny, καὶ agte Bhexw,) for which there is ancient
authority. (Cant., Colb. 8., and Aethiop. See Mill., in loco.)

f See Gen. Obs, 6.

® Ηδη frequently means, just now, (see Rob.) I prefer this
rendering here, because the reference is to what had been said
only a moment before.

bE. V., ch. 1:25; 7:19; 18:21, and very often else-
where.

i See N. y, ch. 1: 43.

) Vulg., Dodd., Kenr., R., Germ., De W.

k Almost all the editors reject this ovr. I would leave out

therefore.

72

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

unto Moses; as for this fellow,
we know not from whence he is.

30 The man answered and
said unto them, Why, herein is a
marvellous thing, that ye know
not from whence he is, and yet
he hath opened mine eyes.

31 Now we know that God
heareth not sinners: but if any
man be a worshipper of God, and
doeth his will, him he heareth.

32 Since the world began was
it not heard that any man opened
the eyes of one that was born
blind.

33 If this man were not of
God, he could do nothing.

34 They answered and said
unto him, Thou wast altogether
born in sins, and dost thou teach
us? And they cast him out.

35 Jesus heard that they had
cast him out: and when he had
found him, he said unto him,
Dost thou believe on the Son of
God?

36 He answered and said,
Who is he, Lord, that I might
believe on him?

37 And Jesus said unto him,
Thou hast both seen him, and
it is he that talketh with thee.

38 And he said, Lord, I be-
lieve. And he worshipped him.

39 And Jesus said, For judg-
ment I am come into this world ;

ΙΧ.

GREEK TEXT.

, i} - \
λελάληκεν ὁ Θεὸς: τοῦτον δὲ οὐκ
v / -
οἴδαμεν πόθεν ἐστίν.
> la
30 ᾿ΑἋπεκρίθη ὁ ἄνθρωπος καὶ
3 » cod > \ /
εἶπεν αὑτοῖς, Lv yap τούτῳ θαυ-
/ 5 -
μαστὸν ἐστιν, ὅτι ὑμεῖς οὐκ οἵ-
ἊΝ > , ,
date πόθεν ἐστὶ, καὶ ἀνέῳξέ μου
\ > ΄ e
Tous οφθαλμούς.
/ \o a
31 οἴδαμεν Se ὅτι ἁμαρτωλῶν
«ε N > 35 / > > +7
ὁ Θεὸς οὐκ ἀκούει: ἀλλ᾽ ἐάν τις
Ν a Ν ΄ὔ a
θεοσεβὴς ἢ; καὶ TO θέλημα αὐτοῦ
tal 4 "2
ποιῇ. τούτου ἀκούει.
᾽ a A y
32 ἐκ τοῦ αἰῶνος οὐκ ἠκούσθη,
“ 7 la Ν 5
ὅτι ἤνοιξέ τις ὀφθαλμοὺς τυφλοῦ
,ὔ
γεγεννημένου.
99 > Ν 46. τ Ν a
33 εἰ μὴ ἢν οὗτος παρὰ Θεοῦ,
ΓΑ lal /
οὐκ ἠδύνατο ποιεῖν οὐδέν.
:
94 ᾿Απεκρίθησαν καὶ εἶπον
2 “ "i € Λ δὰ» ΄
αὐτῷ, Lv ἁμαρτίαις σὺ ἐγεννή-
σ con
Ons ὅλος, Kai σὺ διδάσκεις ἡμᾶς;
/ Ν Ε
Καὶ ἐξέβαλον αὐτὸν ἔξω.
Ἑ 7 5 - “
35 ᾿Πκουσεν ὁ ᾿Ϊησοῦς ὅτι
3 / Ν 4 \
ἐξέβαλον αὐτὸν ἔξω: καὶ εὑρὼν
2 IN 53 ban \ /
αὐτὸν, εἶπεν αὐτῳ, Σὺ πιστεύεις
» Ν ἃ a an
εἰς τὸν υἱον τοῦ Θεοῦ;
A 3
80 ᾿Απεκρίθη ἐκεῖνος καὶ εἶπε,
»» δ /
Tis ἐστι, κύριε, ἵνα πιστεύσω εἰς
2 2
> /
αὐτὸν ;
> \ ° > “
37 Eire δὲ αὐτῷ ὁ ᾿Ϊ]ησοῦς,
ς- τ ἡ 3. ἃ Loe 5
Kai ἑώρακας αὐτὸν, καὶ ὁ λαλῶν
Ν fal 3 -~ ft 3
μετὰ σοῦ, ἐκεῖνὸς ἐστιν.
ε ‘ ,ὔ ’ ,
38 Ὁ δὲ ἔφη, Πιστεύω, κύ-
/ ν᾿} n
ple? καὶ προσεκύνησεν αὐτῷ.
S > Lal >
39 καὶ εἶπεν ὁ ᾿]ησοῦς, Lis
A Ν / ΄σ
κρίμα ἐγὼ εἰς τὸν κόσμον τοῦτον

REVISED VERSION.

spoken to Moses; but 111m—we
know not whence he is.

30 The man answered, and
said to them, Why in this is a
=wonder, that ye know ποῦ
whence he is, and yet he opened
my eyes!

31 Now we know that God
heareth not sinners; but if any
one be a worshiper of God, and
do his will, ur he heareth.

32 "From the beginning of the
world it was not heard, that any
one opened the eyes of one who
had been born blind.

33 If ΗΕ were not of God, he
could do nothing.

34 They answered, and said
to him, THou wast altogether
born in sins, and dost τοῦ teach
us? And they cast him out.

35 Jesus heard that they cast
him out: and finding him, he
said to him, Dost ruovu believe
on the Son of God?

36 He answered, and _ said,
°Who is he, PSir, that I may be-
lieve on him ?

37 And Jesus said to him,
Thou hast both seen him, and
she that is talking with rer is
he.

38 And he said, I believe,
Lord. And he worshiped him.

39 And Jesus said, For judg-
ment came 1 into this world;

1 See ch. 1: 2; N. c.

nN Newe., W., R.—E. V. often.—This
herein.

™ 1 see no reason why ϑαυμαστον may not be treated as a
noun, as neuter adjectives often are. See Τῇ. V., 2 Cor. 11:14,
where I would render it wonder, instead of marvel.

> Blo., Newc., Dodd., Nary, Kenr.—This expression, and
ax αἰωνος, (ato των αἰωνω»,} seem to be synonymous. The
latter, which is used frequently, (this is used only here,) is

Eph. 3: 9.

is more literal than
began.

Sir, &e.

rendered from the beginning of the world, in Acts 15: 18.
I consider this more literal than since the world

° “YT have,” says Blo. “with almost all editors, from Wets.
to Scholtz, inserted zac from yery many of the best MSS.,
Versions, Fathers, and early Edd.” I would, therefore, re-
commend that this question begin thus: And who is he,

P See N. r, ch. 6: 34.
4 T have rendered this clause as literally as possible.

THE

GOSPEL. BY JOHN. CHAP. X

73

KING JAMES’ VERSION.

that they which see not might
see, and that they which see,
might be made blind.

40 And some of the Pharisees
which were with him heard
these words, and said unto him,
Are we blind also?

41 Jesus said unto them, If
ye were blind, ye should have
no sin: but now ye say, We see;
therefore your sin remaineth.

CHAP. X.

Verity, verily, I say unto
you, He that entereth not by
the door into the sheepfold, but
climbeth up some other way, the
same is a thief and a robber.

2 But he that entereth in by
the door, is the shepherd of the
sheep.

3 To him the porter openeth ;
and the sheep hear his voice:
and he calleth his own sheep by| 5
name, and leadeth them out.

4 And when he putteth forth
his own sheep, he goeth before
them, and the sheep follow him :
for they know his voice.

GREEK TEXT.
ἦλθον, iva ot μὴ βλέποντες βλέ-
πωσι, καὶ οἱ βλέποντες τυφλοὶ
γένωνται.

40 Kal ἤκουσαν ἐκ τῶν Φαρι-
σαίων ταῦτα οἱ ὄντες μετ᾽ αὐτοῦ,
καὶ εἶπον αὐτῷ, Mn καὶ ἡμεῖς
τυφλοί ἐσμεν ;

41 Μἶπεν αὐτοῖς ὁ ᾿[Γησοῦς,
Εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε
ἁμαρτίαν: νῦν δὲ λέγετε, “Ore
βλέπομεν: ἡ οὖν ἁμαρτία ὑμῶν
μένει.

CHAP.

‘AMHN ἀμὴν λέγω ὑμῖν, ὁ
μὴ εἰσερχόμενος διὰ τῆς θύρας
εἰς τὴν αὐλὴν τῶν προβάτων,
ἀλλὰ ἀναβαίνων ἀλλαχόθεν, ἐκεῖ-
νος κλέπτης ἐστὶ καὶ λῃστής"

2 ὃ δὲ εἰσερχόμενος διὰ τῆς
θύρας, ποιμήν ἐστι τῶν προβά-
των.

xX.

3 τούτῳ ὁ θυρωρὸς ἀνοίγει,
καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ
ἀκούει, καὶ τὰ ἴδια πρόβατα; καλεῖ
κατ᾽ ὄνομα, καὶ ἐξάγει αὐτά.

4 καὶ ὅταν τὰ ἴδια πρόβατα
9 tA yy 6 > ΄σ
ἐκβάλῃ, ἔμπροσθεν αὐτῶν πο-

,ὔ > Lal
ρεύεται: καὶ τὰ πρόβατα αὐτῷ

ἀκολουθεῖ, ὅ ὅτι οἴδασι τὴν φωνὴν
αὐτοῦ.

τ Be made is a stronger expression
convey the idea of the Orig.

* ‘Ox οντες, those who were, not some which were.

no partitive here.
t See ch. 1: 33, N. z.
= W., R.—Pr.

S.-M., (la bergerie des brebis.)—This is

REVISED VERSION.

80 that those not seeing might
866, and those seeing might rhe-
|come blind.

40 And ‘those of the Phari-
sees who were with him heard
these things, and said to him,
Are we blind also ?

41 Jesus said to them, If ye
were blind, ye would not have
sin; but now ye say, We see;
therefore, your sin tabideth.

CHAP. X.

VeRILy, Verily, I say to you,
He that entereth not by the door
into the fold sof the sheep, but
*goeth up canother way, ¢he is
a thief and a robber.

2 But he that *cometh in by
the door, is the shepherd of the
sheep.

3 To umm the ‘door-keeper
openeth, and the sheep hear his
voice, and he calleth his own
sheep by name, and leadeth them
out.

4 And when he putteth forth
his own ‘sheep, he goeth before
them, and the sheep follow him:
because they know his voice.

than is necessary to

There is
phrase.—Dodd.

© T., G., (goeth in.
late ecaeozeoIac, to come in, (as, for example, in y. 1, above,)
but whenever it is practicable, I vastly prefer the Anglo-Saxon

)—It is not always practicable, to trans-

* Door-keeper is quite as literal as porter, and has this ad-

literal. If it be objected, that it is tautological, I reply, so is
the expression below, τ. 2, “the shepherd of the sheep.”
Such familiar examples of tautology, in the easy, conyersa-
tional style of this Gospel, are by no means unpleasant.

» Only here. and in Luke 19: 4, is ava@amecy rendered, to
climb up, in the Εἰ. V._ I prefer, for the sake of uniformity, to
render it here, as elsewhere, to go up.

© R., Nary, Kenr.

@ See N. x, ch. 1: 33,

vantage, that its meaning cannot be mistaken, even by a child,
while the word, porter, in this sense is seldom used, at least
in this country.—Dodd., Wesl.

* Lachm. and Tisch., with several of the best MSS. and
Verss. have zavra, instead of προβατα. I think this reading
is most probably the true one, and would, therefore, recommend
that the Revision read, all his own, instead of his own sheep ;
and that this note appear in the margin: According to some
copies, his own sheep ; all being omitted.

Re SeerNaw ΟΠ 2/15.

74

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

5 And a stranger will they
not follow, but will flee from
him: for they know not the
voice of strangers.

6 This parable spake Jesus
unto them: but they understood
not what things they were which
he spake unto them.

7 Then said Jesus unto them
again, Verily, verily, I say unto
you, I am the door of the sheep.

GREEK TEXT.
» / \ 2 iY ’
ἀλλοτρίῳ δὲ ov ἀκολου-
(i δ ρ ὡς Ἂν Τρ > >
θήσωσιν, ἀλλὰ φεύξονται ar
> - “ > 32) fod >
αὐτοῦ: OTL οὐκ οἴδασι τῶν ἀλλο-
, ἣν /
τρίων τὴν φωνὴν.
, \ , 53
6 7αύτην τὴν παροιμίαν εἶπεν
ral « > - na AY >
αὐτοῖς ὁ Incovs: ἐκεῖνοι δὲ οὐκ
” Ἢ 5 ΟΣ ΄ > a
ἔγνωσαν τίνα ny ἃ ἐλάλει αὑτοῖς.
icy 5 » > ΄σ΄
Εἶπεν οὖν πάλιν αὐτοῖς ὃ
Fe a "A Ν » Ν λ ΄ὔ en
noobs, Apny ἀμὴν λέγω ὑμῖν,
[χὰ > 7: « “ἢ
ὅτι ἐγώ εἰμι ἡ θύρα τῶν προβά-

REVISED VERSION.

5 But astranger they will not
follow, but will flee from him;
because they know not the voice
of strangers.

6 This parable spoke Jesus to
them : but they ‘knew not what
things they were which he was
Jsaying to them.

7 Jesus, therefore, said to
them again, Verily, verily, I say
to you, I am the door of the

TOV.
8 All that ever came before

me are thieves and robbers: but

the sheep did not hear them.

Bara.

9 I am the door: by me if
any man enter in, he shall be

/ /
ἐάν τις εἰσέλθῃ,

2 σ Ν 5) nL ss
8 πάντες ὅσοι πρὸ ἐμοῦ ἠλ-
ἐξ UN "ἃ
θον, κλέπται εἰσὶ καὶ λῃσταί:
> > > ᾿΄ > “ \ /
ἀλλ᾽ οὐκ ἡκουσαν αὐτῶν τὰ προ-

9. ἐγώ εἰμι ἡ θύρα: Ov ἐμοῦ

sheep.

8 All who ‘came before mE
are thieves and robbers: but the
sheep did not hear them.

9 I am the door: by me if
any one ‘come in, he shall be

la \
σωθήσεται, καὶ

i See N. ¢, ch. 8: 27.

i EV. very often. I prefer this rendering of λαλεω, when
the connection will bear it—Dodd. (said.)

κ᾿ Most interpreters have found a serious difficulty in this
verse, of which various solutions have been given. Moses,
and the prophets, say they, are uniformly spoken of by the
Savior, elsewhere, in terms of the highest reverence; but these
came before him: how, then, does he here say, All who came
before me are thieves and robbers? This is the difficulty.
“Many ancient and modern commentators,” says Blo., “take
zoo for αντε, and suppose an ellip. of ev τω ovowate του Ha-
toos μου; understanding it of false Christs, as Theudas and
Judas of Galilee. This is also maintained by others, who take
zoo in the usual sense before.” “The best solution of this
difficulty is supposed to be that of Beng., Rosenm., Camp., and
Kuin., who think that Ao» is to be taken of time recently
past, and up to the present; ἡ. 6. “haye come ;” and that by
the term is meant, ‘have lately come in the character of teachers
of God’s people.’” Blo. himself says, “it is evident that the
expression in question, οὗ σρο ἐμοῦ ἡλϑον», may very well mean
those who before Christ had sustained the office of temporary
mediators between God and man, (the high priests,) but who
were now disannulled by the disannulling of the old covenant,
and the coming of a new and better Mediator, the Lord of the
Temple himself.” But to sustain this view, the learned critic
is obliged to take σαντες in the sense of πολλοει,---ἃ very con-
venient way of getting rid of a difficulty, and, for that reason,
perhaps, “admitted by alm ost eyery commentator.” Penn has
an interpretation more ingenious than plausible, if I am not
mistaken, He translates thus: “all who come before me,

the door ;” and explains in the marg.: “come before, 7. 6.

keep without, enter not.”—See the authors referred to aboye,
in loco, for a more full account of the views of commentators,
on this point. For myself, I cannot see that there is the
slightest difficulty in the premises. The phrase, “I am the
door of the sheep,” means simply, in plain English, “I am the
way to heayen, and happiness.” This claim is set up, sub-
stantially, by all the founders of false religions, as well as by
very many professed teachers of the true religion, and it is
against such founders and teachers, that the language of the
eighth verse is aimed.—“All who came (at any time) before
me, (as doors of the sheep,) are thieyes and robbers.”—This
denunciation did not, and could not, apply to Moses, or the
prophets of the Old Dispensation, who “ wrote” of Christ, and
were proud to call him their leader, nor to John the Baptist,
who uniformly told the people, “that they should believe on
him that should come after him, that is, on Christ Jesus :”
but it did apply to all those who pretended to have the keys
of the kingdom of heaven,—the power to save, or damn their
fellow-creatures, at their will. It was especially applicable to
the Scribes and Pharisees of that very day, who “shut up the
kingdom of heayen against men,” who would neither go in
themselves, nor suffer those who were entering to go in. (Matt.
23: 13.)—There is another interpretation, suggested by the
present, ecoe, which I consider worthy of consideration, and,
perhaps, free from any serious difficulty—“All who, (at any
time,) come before me, (thrust themselves in before me, the
Door, so as to conceal me, and take my place,) are thieves and
robbers.” There can be no doubt that προ will bear this ren-
dering.—Upon the whole, however, I prefer the former inter-
pretation.

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

saved, and shall go in and out,
and find pasture.

i0 The thief cometh not, but
for to steal, and to kill, and to
destroy: I am come that they
might have life, and that they
might have it more abundantly.

11 I am the good shepherd :
the good shepherd giveth his life
for the sheep.

12 But he that is an hireling,
and not the shepherd, whose
own the sheep are not, seeth
the wolf coming, and leaveth the
sheep, and fleeth ; and the wolf
catcheth them, and scattereth the
sheep.

13 The hireling
cause he is an_hireling,
careth not for the sheep.

fleeth, be-
and

14 I am the good shepherd,
and know my sheep, and am
known of mine.

GREEK TEXT.

> & \ 2 / Ν
εἰσελεύσεται καὶ ἐξελεύσεται, καὶ
‘\ ,
νομὴν εὑρήσει.
, > ~
10 ὁ κλέπτης οὐκ ἔρχεται εἰ
Now ,΄ Ν / NGS
μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπο-
Aeon’ ἐγὼ ἦλθον ἵ ἵνα ζωὴν ἔχωσι,
καὶ περισσὸν ἔχωσιν.
ἣν
11 "Bye εἰμι ὁ ποιμὴν ὃ κα-
/ « \ « Ν A as
Aos* ὁ ποιμὴν ὃ καλὸς THY ψυχὴν
a \ fol ’ὔ
αὑτοῦ τίθησιν ὑπὲρ τῶν προβά-
των.
Ἂς \ x
12 ὁ μισθωτὸς δὲ, καὶ οὐκ ὧν
‘\ «e > Ν /
ποιμὴν, οὗ οὐκ εἰσὶ Ta πρόβατα
» - Ν / > /
ἰδια, θεωρεῖ τὸν λύκον ἐρχόμενον,
καὶ ἀφίησι τὰ πρόβατα, καὶ φεύ-
ve καὶ ὁ λύκος ἁρπάζει αὐτὰ,
καὶ σκορπίζει τὰ προβατα.
ε Ν, 4 cA
13 ὁ δὲ μισθωτὸς φεύγει, ὅτι
/ / > rad
μισθωτὸς ἐστι, Kal ov μέλει αὐτῷ
cal ΄
περὶ τῶν προβάτων.
» ΄ > « Ν ε /
14 ἐγὼ εἰμι ὃ ποιμὴν ὃ Kaos
ἊΝ \ /
καὶ γινώσκω τὰ ἐμὰ, καὶ γινώ-
Ν lod a
σκομαι ὑπὸ τῶν ἐμῶν,

75

REVISED VERSION.

saved, and shall "come in, and
™go out, and find pasture.

10 The thief cometh not, »un-
less ethat he may steal, and kill,
and destroy: I came, that they
might have life, »yea, might have
it abundantly.

11 I am the good shepherd:
the good shepherd “layeth down
his life for the sheep.

12 But he that is a hireling,
and not a shepherd, whose own
the sheep are not, seeth the wolf
coming, and leaveth the sheep,
and fleeth; and the wolf catcheth
them, and scattereth ‘the sheep.

13 ‘Now the hireling fleeth,
because he is a hireling, and he
careth not for the sheep.

14 I am the good shepherd:
and I know “mine own, and ‘am
known of mine own.

™ T adopt this rendering for the purpose of giving a literal | adoption of the other.

This would render a slight change of

translation.—Fr. 8. (entrera et sortira) ; Nary, Kenr. (go i and | collocation necessary, thus: and the wolf catcheth and scatter-

go out).

» Whenever it is practicable, I prefer to render ec uy literally,

eth them. I would put this note in’ the margin: According
to some copies, catcheth them, and scattereth the sheep.

if not. Otherwise, I prefer wnless to but, or save, as being more
elegant, and often more precise.
° See ch. 1 : 7, N. k.

Ρ See ch. 1: 20, N.u. I think, the clause “ yea, might have
abundantly,” is a reiteration of what precedes, expressed in
stronger, and, at the same time, more general language. That
they, and it more, are left out, as unnecessary supplies. Have is
sometimes used intransitively. See James 4:2. Perhaps, the
real object would be, every object of lawful desire.

iB. V., vv. 15, 17, 18, and elsewhere.—Newcome, Doddridge,
Wesley, Penn—Though eyen a good shepherd does not often
actually Jose his life in defending his sheep, yet he does very often
risk it; and he who risks his life, does, in a certain sense, lay it
down.

* Tisch., with MSS. BDL, omits ta πρόβατα, which Lachm.
puts in brackets.
the received

reading, and would, therefore, recommend the

I think the internal evidences are against |

| to ὃ δὲ weodwros φευγει, of y. 13.

t The first part of the above remark, (N. s,) applies equally
I would also reject the En-
glish corresponding to these words, and insert this note in the
margin: According to some espies, Vow the hireling fleeth,
tecause, &e.

« Mine own conveys a good sense, without any supply.—
Nary, Penn.

’ Instead of ywwoxouae isto τῶν euwy, three ancient MSS.
(BDL) have γενωσκουσε μὲ τὰ cua. This reading is adopted
by Lachm., Tisch., Penn, and others. It is also the reading of
the Vulg. and most other ancient Verss., and of some Fathers.
The internal evidence in favor of this reading amounts almost
to demonstration. The first clause of the next verse, unless
it be taken in immediate connection with this, can hardly be
said to have any bearing whateyer upon the subject in hand ;
neither can it be taken thus in connection with this verse, if
we retain the received reading; but by adopting the proposed
reading, we obtain the following beautiful sense: “As the Fa-
ther knoweth me, so I know mine own; and as I know the
Father, so mine own know me.”

76

THE GOSPEL. BY JOHN. CHAP. X.

KING JAMES’ VERSION.

15 Asthe Father knoweth me,
even so know I the Father: and
I lay down my life for the sheep.

16 And other sheep I have,
which are not of this fold: them
also I must bring, and they shall
hear my voice; and there shall
be one fold, and one shepherd.

17 Therefore doth my Father
love me, because I lay down my
life, that I might take it again.

18 No man taketh it from me,
but I lay it down of myself. I
have power to lay it down, and
I have power to take it again.
This commandment have I re-
ceived of my Father.

19 There was a division there-
fore again among the Jews for
these sayings.

20 And many of them said,
He hath a devil, and is mad;
why hear ye him?

21 Others said, These are not
the words of him that hath a

devil. Can a devil open the eyes
of the blind?

22 And it was at Jerusalem
the feast of the dedication, and
it was winter.

23 And Jesus walked in the
temple in Solomon’s porch.

24 Then came the Jews round
about him, and said unto him,

GREEK TEXT.

iz Ν ΄ὔ «
15 καθὼς γινώσκει με ὁ πα-
\ \ ΄ ὮΝ ’
TP, κἀγὼ γινώσκω τὸν πατέρα"
Ni , \
καὶ τὴν ψυχὴν μου τίθημι ὑπὲρ
Ὰ Ἴ
τῶν προβάτων.
“ Υ 7 a
16 καὶ ἄλλα πρόβατα ἔχω, ἃ
y+ 3 ΄σ cad lal
οὐκ ἔστιν ἐκ τῆς αὐλῆς ταῦτης"
΄σ vA col a -
κἀκεῖνά με δεῖ ἀγαγεῖν, Kal τῆς
a ,
φωνῆς μου ἀκούσουσι: καὶ γενή-
- ,
σεται μία ποίμνη, εἷς ποιμήν.
\ fal /
17 διὰ τοῦτο ὁ πατὴρ με aya-
Led σ 3. ὧἷἣΟ / Ν UA
πᾷ, OTL ἐγὼ τίθημι τὴν ψυχὴν
CA ΄ ΄ 2 /
μου, ἵνα πάλιν λάβω αὐτὴν.
3 Ν 5) 3... ΔΝ 3s Dp, -
18 οὐδεὶς αἴρει αὐτὴν ἀπ᾿ ἐμοῦ,
» 9 “.. ἃ ΄ Ii IN Sus, ..5
ἀλλ᾽ ἐγὼ τίθημι αὐτὴν ἀπ᾽ ἐμαυ-
fol » 7 cot ‘
Tov. ἐξουσίαν ἔχω θεῖναι αὐτὴν,
N 3 / + 7 ΄
καὶ ἐξουσίαν exo πάλιν λαβεῖν
᾽ / 7 Ἂν 5 Ν wy.
αὐτὴν. TavTny THY ἐντολὴν ἐλα-
Ν a id
Bov παρὰ τοῦ πατρὸς μου.
0 > ΄ ,
19 Σχίσμα οὖν πάλιν ἐγένετο
» mn? / \ \ /
ev τοῖς Lovdaious διὰ τοὺς λόγους
/
τούτους.
57. Ν “
20 ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν,
΄
Ζαιμόνιον -ἔχει καὶ μαίνεται: τί
- /
αὐτοῦ ἀκούετε;
x ». “ \
21 ᾿Αλλλοι ἔλεγον, Ταῦτα τὰ
/ y /
ῥήματα οὐκ ἔστι δαιμονιζομένου"
Ν / 4 “
μὴ δαιμόνιον δύναται τυφλῶν ὀφ-
Ν ,
θαλμοὺς ἀνοίγειν ;
22 ᾽ΕΓΕΜΔΕΤΟ δὲ τὰ ἐγκαί-
5 lol «ε /
via ev τοῖς “]εροσολύμοις, καὶ
2g
χειμὼν ἣν"
92 Ν 4 « 3 a
23 καὶ περιεπάτει ὁ ᾿Ϊ]ησοῦς
2 ἂν tal > o Lal a
ἐν τῷ ἱερῷ ἐν TH στοᾷ τοῦ Nodo-
η L t ἐ
μῶντος.
, Ss Ν «
24 ἐκύκλωσαν οὖν αὐτὸν οἱ
΄- Μ nw
᾿Τουδαῖοι, καὶ ἔλεγον αὐτῷ, “ως

REVISED VERSION.

15 As the Father knoweth
me, and I know the Father: and
I lay down my life for the sheep.

16 And other sheep I have,
which are not of this fold: them
also I must bring, and they will
hear my voice; and there will
be one flock, one shepherd.

17 *On account of this doth
the Father love me, because I
lay down my life, that 1 may
take it again.

18 No one taketh it from ΜῈ;
but I lay it down of myself. I
have power to lay it down, and
I have power to take it again.
This commandment | received
«from my Father.

19 There was, therefore, a di-
vision again among the Jews
*because of these sayings.

20 And many of them said,
He hath ἃ 7demon, and is mad,
why hear ye him?

21 Others said, These are not
‘the words of one that hath a

ydemon. Can a ’demon open
the eyes of the blind?

22 Now it was the Feast of
Dedication in Jerusalem ; and it
was winter.

23 And Jesus was walking in
the temple, in Solomon’s porch.

24 The Jews, therefore, came
round about him, and said to

~ Tt is strange that King James’ revisors did not retain
Tyndale’s rendering of this word, which is so evidently proper,
and free from ambiguity; for, though fold has always had
the meaning, //ock, it is seldom used in this sense, at the pre-
sent day. Fold is, in this connection, ambiguous.

* See Gen. Obs. 6.—As to the change from of to from, v. 18,
it is sufficient to say, that, at the present day, the latter much

more frequently follows the verb, receive, than the former, and
is, therefore, much more elegant.

y See N. g, ch. 7: 20.

: Though the literal reading of this clause would be, These
words are not [those] of one that hath a demon, yet, as no

change would be effected in the meaning by remodelling it, I

version unchanged.

haye, upon the whole, judged it best to leave the common

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

How long dost thou make us to
doubt? If thou be the Christ,
tell us plainly.

25 Jesus answered them, I
told you, and ye believed not:
the works that I do in my Fa-
ther’s name, they bear witness
of me.

26 But ye believe not, because
ye are not of my sheep, as I said
unto you.

27 My sheep hear my voice,
and I know them, and they fol-
low me:

28 And I give unto them eter-
nal life; and they shall never
perish, neither shall any pluck
them out of my hand.

29 My Father, which gave
them me, is greater than all; and
none is able to pluck them out of
my Father’s hand.

30 I and my Father are one.

31 Then the Jews took up
stones again to stone him.

32 Jesus answered them, Many
good works have I shewed you

77

GREEK TEXT.
, N Npuice τὶ " τῶ ἐν
πότε τὴν ψυχὴν ἡμῶν αἴρεις ; εἰ
Ν be atest >a Ν » weed la >
σὺ εἰ ὁ Χριστὸς, εἶπε ἡμίν παρ-
Ω /
ῥησίᾳ.
> 2 cal >
25 ᾿Απεκρίθη αὐτοῖς ὁ “Iy-
΄σ 3 ΄σ /
cous, Εἶπον ὑμῖν, καὶ ov πιστεύ-
δ» CORON ~ 3 al
. τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ
> “ -
ὀνόματι τοῦ πατρὸς μου, ταῦτα
a 3 o
μαρτυρεῖ περὶ ἐμοῦ"
a /
26 ἀλλ᾽ ὑμεῖς οὐ πιστεύετε"
’ > » lal 4
οὐ yap ἐστε ἐκ τῶν προβάτων
fal ᾽ fal \ 5 εἶς
τῶν ἐμῶν, καθὼς εἶπον ὑμῖν.
9 Ν / \ ’ \ ~
27 τὰ πρόβατα Ta ἐμὰ τῆς
lal / > Ν ΄
φωνῆς μου ἀκούει, KAYO γινώσκω
΄’ fal /
αὐτά: καὶ ἀκολουθοῦσι μοι,
Ν Ἂν we ,
28 κἀγὼ ζωὴν αἰώνιον δίδωμι
cr \ /
αὐτοῖς: Kal ov μὴ ἀπόλωνται εἰς
x cal > ΄,
τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις
\ ’ lal /
αὐτὰ ἐκ τῆς χειρὸς μου.
9 © \ a , “

29 ὁ πατὴρ μου ὃς δεδωκε μοι,
΄ ΄’΄ 3 ᾿ XN > Ἂν
μείζων πάντων ἐστί: καὶ οὐδεὶς
΄ ΄ὔ > col ὯΝ
δύναται ἁρπάζειν ἐκ τῆς χειρὸς

a J
τοῦ πατρὸς μου.
“ἊΝ Ne Ni o ’
30 ἐγὼ Kal ὁ πατὴρ ἐν ἐσμεν.
> ΄ icy id y
31 “EBactacay οὖν πάλιν λι-
Cr) “ a 7
θους οἱ “Lovdator, ἵνα λιθασωσιν
᾽ ,
αὐτόν.
» an ee? fol
32 ἀπεκρίθη αὐτοῖς ὁ Incovs,
Ν X Ψ yw eon »
Πολλὰ καλὰ ἔργα ἔδειξα ὑμῖν ἐκ

€TE.

REVISED VERSION.

him, How long dost thou shold
our soul in suspense? If rHov
art the Christ, tell us plainly.

25 Jesus answered them, 1
told you, and ye believe not:
the works which I do in my Fa-
ther’s name, *rHeEy ‘testify of mx.

26 But γε believe not, “for ye
are not of my sheep.

27 ‘As I said to you, my
sheep hear my voice and I know
them, and they follow me.

28 And I give to them eternal
life, and they shall never perish ;
and £no one shall pluck them
out of my hand.

29 My Father, who hath given
to me, is greater than all, ‘and
no one can pluck out of my Fa-
ther’s hand.

30 I and the Father are one.

31 The Jews, therefore, took
up stones again, "that they might
stone him.

32 Jesus answered them,
Many good works did I show
you from my Father: ‘because

« —. V. marg., Dodd., (hold us in suspense) ; Newc., Wesl.,
(keep us in suspense); Penn (keepest our soul in suspense) ;
Nary, Kenr., (keep our minds in suspense).—I have given as
literal a transiation as I possibly could, in good English.

> See Gen. Obs. ὃ.

© See N. ἢ, ch. 1:7.

4 See N. i, ch. 1: 15.

© Commentators are divided, as to the proper connection of |

the words, zatws εἰπὸν ὕμιν. Those who, with the Τῇ. V.,
refer them back to the preceding declaration, “ because ye are
not of my sheep,” suppose that the substance only, and not
the precise words of some former remark, is cited, since no
such remark, in so many words, is recorded. I greatly prefer,
however, to punctuate the passage differently, with Blo., Pearce,
Camp., Vat., Tittm., and Dodd. referring these words to the
following declaration, “ My sheep hear my voice, &e.” (see v. 3,

above). Several ancient, and some modern Versions leave these
words out altogether; but they are found in a large majority of
Manuscripts. Griesbach, Knapp, and Theile have zac, instead
of καϑως, and connect with the following verse.

δ Ovy . . . τις, literally, not any one. I have given the most
literal rendering that the circumstances will warrant. This
expression, I take it, is not quite so strong and positive, as the
ovdees of the next verse; but it is difficult, sometimes, to express
shades of meaning so nice as this.

4 See ch. 1 : ἢ, N. k.

i I make it a rule, for the sake of clearness, to render dca,
where it is = on account of, either by this expression, or because
of, or for the sake of, as euphony may require. It can hardly
ever be rendered for, without ambiguity.

78
KING JAMES’ VERSION.

from my Father; for which of
those works do ye stone me?

33 The Jews answered him,
saying, For a good work we
stone thee not; but for blas-
phemy, and because that thou,
being a man, makest thyself
God.

34 Jesus answered them, Is it
not written in your law, I said,
Ye are gods?

35 If he called them gods,
unto whom the word of God

came, and the scripture cannot
be broken ;

36 Say ye of him whom the
Father hath sanctified, and sent
into the world, Thou blasphe-

mest; because I said, I am the)

Son of God?
37 If I do not the works of
my Father, believe me not.

38 But if I do, though ye be-
lieve not me, believe the works:
that ye may know and believe
that the Father is in me, and I
in him.

39 Therefore, they sought
again to take him; but he es-
caped out of their hand,

40 And went away again
beyond Jordan, into the place
where John at first baptized ;
and there he abode.

41 And many resorted unto

THE GOSPEL. BY JOHN. CHAP.

GREEK TEXT.

a / \ “ “
τοῦ πατρὸς μου: διὰ ποῖον αὐτῶν
"» ΄ /
ἔργον λιθάζετέ με;

3 cal ©?

33 ᾿Απεκρίθησαν αὐτῷ ot’ Lov-

rn ἢ Ν ΄ Ψ.
δαῖοι λέγοντες, Περὶ καλοῦ ἔρ-

΄ / Ν
γου οὐ λιθάζομέν σε, ἀλλὰ περὶ
/ ἈΝ o¢ AN a
βλασφημίας, Kat ort ov avOpo-
Ἂ ΄σ Ν /
πος ὧν ποιεῖς σεαυτὸν Θεὸν.
᾽ ΄ cal >

34 ᾿Απεκρίθη αὐτοῖς ὁ ᾿7η-

a ΕΣ ,
σοῦς, Οὐκ ἔστι γεγραμμένον ἐν

“ , © a ayy \ 5 6 /
τῷ νόμῳ ὑμῶν, ᾿γὼ εἶπα, θεοί
ἐστε;

5 3 Ν

35 Hi ἐκείνους εἶπε θεοὺς,

Ν aA « / a Berd:
πρὸς ovs ὁ λόγος τοῦ Θεοῦ ἐγε-

\ > / fol ©

νετο, καὶ ov δύναται λυθῆναι ἡ
14
γραφη"

Ω ΟΣ > \ Cen Wh Ν

80 ὃν ὁ πατὴρ ἡγίασε καὶ

if Ν / ral
ἀπέστειλεν εἰς τὸν κόσμον, ὑμεῖς

, “ = “ 3
λέγετε, τι βλασφημεῖς, ὅτι εἰ-

oN fol a ,
mov, Υἱὸς τοῦ Θεοῦ εἰμι;
fal Ν yy n
37 εἰ ov ποιώ τὰ ἔργα τοῦ
/ Ν ΄ “
πατρὸς μου, μὴ πιστεύετε μοι’
> \ ° x 2 Ν Ν
38 εἰ δὲ ποιώ, Kay ἐμοὶ μὴ
4 cr la 4
πιστεύητε, τοῖς ἔργοις ALOTEV-
a /
care: iva γνῶτε Kal πιστεύσητε,
Ν Ν >
ὅτι ἐν ἐμοὶ ὁ πατὴρ, κἀγὼ ἐν
αὐτῷ.
ἢ - ΄ aN

39 ’EG@jrovy οὖν πάλιν αὐτὸν

/ Ν 3 “ > “
πιάσαι: καὶ ἐξῆλθεν ἐκ τῆς χει-

Ν a
pos αὐτών.

a 7 /

40 KAT ἀπῆλθε πάλιν repay

n vA > \ # vA
τοῦ ᾿]ορδάνου, εἰς τὸν τόπον ὅπου
a ΄ Ν A ,
ἣν ᾿]Ιωάννης τὸ πρῶτον βαπτίζων:
καὶ ἔμεινεν ἐκεῖ.

3 Ἂν >

41 καὶ πολλοὶ ἦλθον πρὸς av-

JW. (T. and C. with work omitted.)—I give the literal
translation of the Orig. words.—Vulg., Trem., Germ.

Κ Lachm. and Tisch. reject λέγοντες, on the authority of
ancient MSS. Griesb. considers this word as very probably
spurious. Saying is inclosed in brackets by Newc., and omitted
by the Vulg., Trem., Wesl., Nary, Kenr., Penn, and others.—
I would recommend that it be in this revision omitted.

1 This is the literal translation of κἀν = καὶ ear.
reason why it should be departed from in this case.—Fr. M.,

Vulg. Erasm.,

Kenr., and others.

I see no

™ Lachm. and Tisch. have τῷ args, for avr.
also favors this reading.
the Father.—W., R., Vulg., Trem., Schott., Lus., Penn, Nary

REVISED VERSION.

of which /work of them do ye
stone me?

33 The Jews answered him,
‘saying, For a good work we
stone thee not, but for blas-
phemy ; and because ruov, being
aman, makest thyself God.

34 Jesus answered them, Hath
it not been written in your law,
I said, Ye are gods?

35 If he called them gods, to
whom the word of God came
(and the Scripture cannot be
broken) ;

36 Of him whom the Father
sanctified, and sent into the
world, do ye say, Thou blas-

phemest; because I said, 1 am
the Son of God?

37 If I do not the works of
my Father, believe me not.

38 But if I do, ‘and if ye be-
lieve not ΜῈ, believe the works;
so that ye may know, and be-
lieve, that the Father [is] in me,
and 1 in him.

39 They were seeking, there-
fore, again to take him: and he
swent forth out of their hand.

40 And he went away again
beyond the Jordan, into the place,
where John was at first *immers-
ing: and he abode there.

41 And many *came to him,

Griesb
I would adopt it, and translate, in

» E. V. elsewhere frequently. This is, I believe, the only
case in which it has rendered this verb, to escape.

° See ch. 1 : 25, N. a.

P &. V. generally.—Dodd., Wesl., Penn.

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

him, and said, John did no mir-
acle; but all things that John
spake of this man were true.

42 And many believed on him
there.

CHAP. XI.

Now a certain man was sick,
named Lazarus, of Bethany, the
town of Mary and her sister
Martha.

2 (It was that Mary which
anointed the Lord with oint-
ment, and wiped his feet with
her hair, whose brother Lazarus
was sick.)

8 Therefore his sisters sent
unto him, saying, Lord, behold,
he whom thou lovest is sick.

4 When Jesus heard that, he
said, This sickness is not unto
death, but for the glory of God,
that the son of God might be
glorified thereby.

5 Now Jesus loved Martha,
and her sister, and Lazarus.

6 When he had heard there-
fore that he was sick, he abode
two days still in the same place
where he was.

7 Then after that saith he to

|

GREEK TEXT.
Ἂν) wy. σ > ΄
τὸν, καὶ ἔλεγον, Ore ᾿]ωάννης
\ lal > /
μὲν σημεῖον ἐποίησεν οὐδέν"
΄ ν ὦ 3 > ΄ \
πάντα δὲ ὅσα εἶπεν ᾿]ωάννης περὶ
, ΚΥΡΊΩΝ
τούτου, ἀληθῆ ἦν.
42 Καὶ ἐπίστευσαν πολλοὶ
’ - /
ἐκεῖ εἰς αὐτόν.

CHAP. XI.

> > a ΄
"HN δέ τις ἀσθενῶν “άζαρος
ων > a
ἀπὸ BnOavias, ἐκ τῆς κώμης Ma-
’ ~~ > col
plas καὶ Mapas τῆς ἀδελφῆς
αὐτῆς.
‘ 2 ἣν δὲ Μαρία ἡ ἀλείψασα
wa Ne ,
τὸν Κύριον μύρῳ, καὶ ἐκμάξασα
,ὔ -“ cad
τοὺς πόδας αὐτοῦ ταῖς θριξὶν
CL @ ε N
αὑτῆς, ἧς ὁ ἀδελφὸς Aa apos
ἠσθένει.
3 ἀπέστειλαν οὖν αἱ ἀδελφαὶ
κ 9 ΄ σ᾿, "
πρὺς αὐτὸν λέγουσαι, Κύριε, ἴδε
ὃν φιλεῖς ἀσθενεῖ.
4 ᾿Ακούσας δὲ ὁ “Inaois εἷ-
πεν, Αὕτη ἡ ἀσθένεια οὐκ ἔστι
Ν ἡ ᾽ ’ ec A “ Ν
πρὸς θάνατον, ἀλλ᾽ ὑπὲρ τῆς δὸ-
“- ~ oo ne eX
Ens τοῦ Θεοῦ, iva δοξασθῇ ὁ υἱὸς
τοῦ Θεοῦ δὲ αὐτῆς.
c A ΩΣ
5 ᾿Πγάπα δὲ ὁ ᾿]ησοῦς τὴν
ἊΝ > δ co
MapOav καὶ τὴν ἀδελφὴν αὐτῆς
‘\ Ἂς Ἃ
καὶ τὸν Λάζαρον.
6 ὡς οὖν ἤκουσεν ὅτι ἀσθενεῖ,
, \ ΕΣ » > ΄
τότε μὲν ἔμεινεν ἐν ᾧ ἣν τόπῳ
δύο ἡμέρας.

” x a ,
7 Μἔπειτα μετὰ τοῦτο λέγει

ΧΙ. 79

REVISED VERSION.

and said, John, «indeed, did no
‘sign: but all things that John
*said of Him were true.

42 And many believed on hin
there.

CHAP. XI.

Now «there was a certain sick
man, Lazarus of Bethany, ‘of the
‘village of Mary,and Martha, her
sister.

2 And it was Mary who an-
ointed the Lord with ointment,
and wiped his feet with her hair,
whose brother Lazarus was sick.

3 The sisters, therefore, sent
to him, saying, Lord, Behold, he
whom thou lovest is sick.

4 And Jesus, hearing, said,
This sickness is not to death, but
for the glory of God, that by it
the Son of God may be glorified.

5 Now Jesus loved Martha,
and her sister, and Lazarus.

6 When, therefore, he heard
that he was sick, «then, indeed,
he abode in the place where he
was two days.

7 Then, after “this, he saith

a R., Vulg., De W., Dodd., Nary, Penn, Kenr.—Indeed seems
necessary, to convey the force of the particle wey.

ree ch. 2 11, N. x.
* See ch. 1: 15, N. g.

« W., R., Meyer, Germ., De W., Beza, Schott.—The revisors
of the E. V. and many others, take yy... aodevmy as an imperf.
= was being sick ; (as nv βαπτίζων, was immersing. Ch.1: 28.)
Though this coustruction is, perhaps, sustained by analogy,
yet, as it i@by no means frequent, especially with neuter verbs,
I prefer the more obvious translation, “there was a certain sick
man,” ασϑενων being viewed as nom. after 7v, and Aafagos in
upposition,

> W., R.—Although ex may be considered redundant, yet I
do not see that it does any injury to the sentence to trans-
late it.

¢ Village is the more usual rendering of xwu7y. See ch,

7: 42, N. 0.

ce As wey is here not merely a particle of continuation, I
prefer not to leave it untranslated. Tore yew is, literally, chen,
indeed. For the rendering, abode, see ch. 7 : 9, N.1.

4 ¥. V. gencrally. I think it well to keep up the distinction
between rovro and exewwro.

80 THE GOSPEL. BY

JOHN. CHAP. XI.

KING JAMES’ VERSION. GREEK

his disciples, Let us go into Ju-

dea again. ᾿Τουδαίαν πάλιν.

8 His disciples say unto him,
Master, the Jews of late sought
to dane thee; and goest thou 5 δ ἢ
thither again? ne relia καὶ
€KEL ;

9 Jesus answered, Are there
not twelve hours in the day? If
any man walk in the day, he
stumbleth not, because he seeth
the light of this world.

ἐάν τις “περιπατῇ

10 But if a man walk in the 10 ἐὰν δέ τις
night, he stumbleth, because

there is no light in him.

11 These things said he: and) 11
after that he saith unto them, |\éye
Our friend Lazarus sleepeth ; but | « ae
I go that I may awake him out 7
of ε sleep.

12 Then said his disciples,
Lord, if he sleep, he shall do

ell.
pe σεται.

13 Howbeit Jesus spake of
his death: but they thought
that he had spoken of taking of | 79, ἕαν ὅτι περὶ
rest in sleep. pa 2

τοῦ ὕπνου λέγει.

: et
14 rote οὖν

14 Then said Jesus unto

n 5 3 > Ν
τοῖς μαθηταῖς, ἄγωμεν εἰς τὴν

8 A€yovow αὐτῷ οἱ μαθηταὶ,
a > ,ὔ ’ὔ’
‘PaBBi, νῦν ἐζήτουν σε λιθάσαι

9 ᾿Απεκρίθη ὁ ὁ ᾿]ησοῦς, Οὐχὶ
δώδεκά εἰσιν ὦραι τῆς ἡμέρας ;

προσκόπτει, ὅτι τὸ φῶς τοῦ κόσ-
td a
μου τούτου βλέπει"

‘ / “ Ν a
νυκτὶ, προσκόπτει; OTL TO Has
y cal
οὐκ ἔστιν ἐν αὐτῷ.
a 3 Ν \ a
Ταῦτα εἶπε, καὶ μετὰ τοῦτο
> cal / c
αὐτοῖς, Λάζαρος ὁ φίλος
κεκοίμηται:
“ » ἤ » /
μαι iva ἐξυπνίσω avrov.
12 Μἶπον οὖν ot μαθηταὶ av-
a / > if /
τοῦ, Κύριε, εἰ κεκοίμηται, σωθη-

/ \ A
13 Δἰρήκει δὲ ὁ ᾿]ησοῦς περὶ
τοῦ θανάτου αὐτοῦ"

TEXT. REVISED VERSION.

to the disciples, Let us go into
Judea again.

8 The disciples say to him,
‘Rabbi, the Jews were ‘just now
ἌΜΦΩ ὦ seeking to stone thee; and art
TaAw vTaYES) thou going thither again?

9 Jesus answered, Are there
not twelve hours ‘of the day?
If any one walk in the day, he
stumbleth not, because he seeth
the light of this world.

ἐν ™ ἡμέρᾳ, οὐ

περιπατῇ ἐν τῇῪ 10 But if any one walk in
the night, he stumbleth, because

the light is not in him.

11 These things he said; and
after “this he said to them, Laza-
rus, ‘our friend, is ‘fallen asleep ;
but Iam going, that I may awake
him.

12 His disciples, therefore,
said, Lord, if he is /fallen asleep,
he will be ‘safe.

» Ν
ἀλλὰ πορεύο-

13 But Jesus had spoken of
his death; but they thought
that he was speaking of the
‘repose of sleep.

΄ Ν

ἐκεῖνοι δὲ
a ,

τῆς κοιμήσεως

53 “Δ ὃς ε
εἶπεν αὐτοῖς o| 14 "Then, therefore, Jesus

© See N. g, ch. 1 : 49.

τ Rob.—This is a little more precise than lately, or of late.
—Newe., Dodd., Wesl., Penn, Kenr., (but now.)

8 The idea is not, “are there not twelve hours in the day ?”
for there might be twelve hours, and much more ; but, “is not
the day made up of twelve hours ?”—-That is, “are there not
twelve hours of day-light ?”—As there is nothing in the Orig.
corresponding to in, I prefer to render literally.

h The art. indicates that this light is that spoken of in the
preceding verse: “because the light of this world, (day-light, )
so necessary to direct a man’s footsteps, is not in him.”

i Lazarus is nom. to the verb, while friend is in apposition.
These words are transposed, in the E. V.

} T have made this change, in order to be able to translate
κεκοίμηται by the perfect.—See Gen. Obs. 4.

k Many commentators suppose that σωϑήσεται is here spoken
of arecovery to health; q.d. “he shall recover.” (Dodd., Wesl.,
Kenr., Newe.) This would be a very plausible interpretation,

had we any evidence that the disciples, at that time, knew
that Lazarus was sick. But this does not appear from the
narrative ; and I am inclined to think, that the Savior had, for
wise reasons, concealed this fact from them. This verb signi-
fies, literally, in the pass., to be saved, though it does some-
times mean, simply, to be safe, or to be in a condition of salva-
tion.— See ch. 10:9, and the Note there.—Erasm., Vulg.,
(salvus erit.)

1 Latin. Verss. (de dormitione somni); Newe. (rest in
sleep.) — Others translate, (natural rest); (common rest) 5
(bodily rest); (natural rest of sleep); (genwine sleep) ; (dormir
du sonmeil), &e.—W. and R. (sleeping of sleep.)—This is
literal, but not allowable in modern Engl. Upon the whole,
I prefer the rendering in the version of Kenr. (repose of sleep,)
which I have adopted.

m [ see no reason why τότε should not be tramslated, in
addition to ovv, which, I suppose, answers to the then of the
E. V. as usual.—Fr. S.-M., Dodd., Kenr., Vulg., Erasm.,
Beza, &e.

THE GOSPEL. BY JOHN. CHAP. XI.

KING JAMES’ VERSION.

them Lazarus. ~ is

dead.

15 And I am glad for your)
sakes that I was not there, to!
the intent ye may believe; ney-
ertheless, let us go unto him.

16 Then said Thomas, which
is called Didymus, unto his fel-
low-disciples, Let us also go, that
we may die with him.

plainly,

17 Then when Jesus came, he
found that he had Jain in the
grave four days already.

18 (Now Bethany was nigh
unto Jerusalem, about fifteen
furlongs off :)

19 And many of the Jews
came to Martha and Mary, to
comfort them concerning their
brother.

20 Then Martha, as soon as
she heard that Jesus was com-
ing, went and met him: but
Mary sat sti// in the house.

21 Then said Martha unto

81

GREEK TEXT.

, ~ se , , δι /
| ]ησοῦς παῤῥησίᾳ, “άζαρος ἀπέ-
| Cave:

_ ΄σ ie
15 καὶ χαίρω Ov ὑμᾶς, ἵνα πι-
/ σ ΕΣ Ε > - > »
OTEVONTE, OTL οὐκ ἡμὴν ἐκεῖ: ἀλλ
\ ’ ,
ἄγωμεν πρὸς αὐτόν.
10 Hirev οὖν Θωμᾶς, ὁ λε-
, ΄σ
γόμενος Aidvpos, τοῖς συμμαθη-
a of a
ταῖς, ἄγωμεν καὶ ἡμεῖς, ἵνα
> > ΄
ἀποθάνωμεν μετ᾽ αὐτοῦ.
> \ 5 » a e
17 ᾿λθὼν οὖν ὁ ᾿]ησοῦς εὗ-
Ν / e / la
pev αὐτὸν τέσσαρας ἡμέρας ἤδη
ΓΝ “
ἔχοντα ἐν τῷ μνημείῳ.
> \ Ἂν an
18 ἦν δὲ ἡ Βηθανία ἐγγὺς τῶν
C / ε δὶ - (δ. ΄
“εροσολύμων, ὡς ἀπὸ σταδίων
δεκαπέντε"
19 καὶ πολλοὶ ἐκ τῶν *Tov-
/ > / ‘\ Ν ΙΝ
δαίων ἐληλύθεισαν πρὸς τὰς περὶ
Map0av καὶ Μαρίαν, ἵνα παρα-
΄ > Ν Ν σὰ >
μυθήσωνται αὐτὰς περὶ τοῦ ἀδελ-
φοῦ αὐτῶν.
5 ΄ /
20 ἡ οὖν Map0a ὡς ἤκουσεν
E x ©
ore ὁ Incovs ἔρχεται, ὑπήντησεν
> “ i \ >» fal ” >
αὐτῷ: Mapia δὲ ἐν τῷ οἴκῳ ἐκα-

θέζετο.

Jesus, Lord, if thou hadst been
here, my brother had not died.

3 > / XN
21 εἶπεν οὖν ἡ Μάρθα πρὸς

\ > a , > > - «ε

τὸν ]ησοῦν, Κύριε, εἰ ἧς ὧδε, ὃ

» Δ
ἀδελφός μου οὐκ ἂν ἐτεθνήκει.

REVISED VERSION.

said to them plainly, Lazarus "is
dead:

15 And I am glad, for your
sake, that I was not there, so
that ye may believe. But let
us go to him.

16 Thomas, therefore, "the one
called Didymus, said to [his]
fellow-disciples, Let us also go,
that we may die with him.

17 Jesus, therefore, coming,
found that he had ebeen already
four days in the Ptomb.

18 Now Bethany was ‘near
Jerusalem, about fifteen furlongs
off.

19 And many of the Jews
had come to those about Martha
and Mary, ‘that they they might
comfort them concerning their
brother.

20 Martha, therefore, twhen
she heard that Jesus was coming,
went ‘to meet him: but Mary
‘continued sitting in the house.

21 Martha, therefore, said to
Jesus, Lord, if thou hadst been
here, my brother had not died.

» Anetave is literally, died, without reference to the pre-
cise time of death; but our idiom will not admit of the
strict aorist rendering here.—For the one, see ch. 1: 45, N. 6.

nn W., G., R.—E. V. very generally, when used in this sense.

° To be is a frequent signification of eyo. See E. V., Acts
7:1; 24:9. 2 Cor. 12:14, &—See N.1, ch. 5: δὲ

P See N. p, ch. 5: 28.
q@ See N.e, ch. 2 : 18.

τ The KE. V. of this phrase, though it is supposed by many
to convey the idea of the Orig. quite well, nevertheless lacks
entire fidelity. Tas περὲ αρϑαν καὶ Mageay does not mean,
only, to Mary and Martha, but to those about them, as well as
themselves, ἡ. 6. to them and their relations. Comp. Acts
13:13. Or, as the ras would seem, from its gender, to be
confined to persons of the female sex, tas wege may mean
those more intimate and near neighboring women who came

at first to condole with them, to whose number these Jews,

who probably came from a greater distance, were afterwards
added. At all events, unless the context actually require that
such significant phrases as tas zrege be left out, I feel impera-
tively bound to translate them.—Beza (to Mar. and M. and
those who were with them.)

* See N. kj ch. 1: 7.

t When is more commonly used to translate ὡς, than ag
soon as.—R., Wesl.

« I think the idea intended to be conyeyed is, that she
quietly left the house, and the company of mourners, and went
out with the view of meeting the Lord on the way. True, she
actually did meet him; but this verb, I apprehend, as here
used, does not say so, but only that she went with that design.
This, according to the Lexicons, is the radical idea of the verb.
—Dodd., Nary, Kenr.—Erasm., Beza, Vulg., (occurrit.)

* Rob.—Sat still is not only not quite so clear a rendering of
this imperfect as continued sitting, but it is, in this connection,
ambiguous, and, therefore, requires a change.

89

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

22 But I know that even now,
whatsoever thou wilt ask of
God, God will give zz thee.

23 Jesus saith unto her, Thy
brother shall rise again.

24 Martha saith unto him, 1
know that he shall rise again in} ¢
the resurrection at the last day.

25 Jesus saith unto her, I am
the resurrection, and the life: he
that believeth in me, though he
were dead, yet shall he live:

26 And whosoever liveth, and
believeth in me, shall never die.
Believest thou this?

27 She saith unto him, Yea,
Lord: I believe that thou art the
Christ, the Son of God, which
should come into the world.

28 And when she had so said,
she went her way, and eal’
Mary her sister secretly, saying,
The Master is come, and ealleth
for thee.

29 As soon as she heard that,
she arose quickly, and came unto
him.

30 Now Jesus was not yet
come into the town, but was in
that place where Martha met
him.

31 The Jews then which were
with her in the house, and com-

GREEK TEXT.

22 ἀλλὰ καὶ viv οἶδα ὅτι ὅσα
ἂν αἰτῆσῃ τὸν Θεὸν, δώσει σοι
ὁ Θεός.

28 Δέγει αὐτῇ ὁ ᾿[]ησοῦς,
᾿Αναστήσεται ὁ ἀδελφός σου.

24 Aeyet αὐτῷ “Μάρθα, Οἶδα
ὅτι ἀναστήσεται, ἐν τῇ ἀναστά-
σει ἐν τῇ ἐσχάτῃ ἡμέρᾳ.

«ε > cal
25 Hirev αὐτῇ ὁ ᾿Ϊ]ησοῦς,

> (FOr) © Si 7. NR ge 7
γώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή.

e , > 9. ΨᾺ Ὰ » fa) ΄
ὃ πιστεύων εἰς ἐμε, κἂν ἀποθάνῃ,
ζήσεται:

Ἂν a « κι X\ ,

26 καὶ πᾶς ὁ ζῶν Kal πιστεύων
> UN > \ 2 ΄ 5 XN
εἰς ἐμε, οὐ μὴ ἀποθάνῃ εἰς τὸν

ἐπα A
αἰῶνα. πιστεύεις τοῦτο ;
ἘΞ ΄ Δι On Ν ,

27 Aeye αὐτῷ, Nat, κυριε"
aN / a \ peg
ἐγὼ πεπίστευκα, OTL σὺ εἰ ὁ Χρι-

Ν rN fol ~ > AN
στὸς, ὁ υἱὸς τοῦ Θεοῦ, ὃ εἰς τὸν
κόσμον ἐρχόμενος.

28 Καὶ ravra εἰποῦσα ἀπῆλ-
θε, καὶ ἐφώνησε, Mapiav τὴν
» Ν cee ’ “
ἀδελφὴν αὑτῆς λάθρα, εἰποῦσα,
€ , 7 x
O διδάσκαλος πάρεστι καὶ φω-
νεῖ σε.

lj 2 ,

29 ’Exeivn ws ἤκουσεν, ἐγεί-

αὐ ΒΕ Ν
ρέται ταχὺ καὶ ἔρχεται πρὸς
/
αὐτον.
\ , «ε. .-19

30 οὔπω δὲ ἐληλύθει ὁ ᾿7η-

“ > \ ΄ 5 2 eS >
σοὺς εἰς τὴν κώμην, αλλ ἣν ἐν

a“ / ον... ε / > va ae
τῷ TOMH ὕπου ὑπήντησεν αὐτῷ ἡ
“αρθα.

> -“ 4
31 ot οὖν “Lovdator ot ὄντες
΄ lal Ν
μετ᾽ αὐτῆς ἐν τῇ οἰκίᾳ καὶ παρα-

vy This change is made to distinguish the number of ὅσα.

w This is the most literal rendering that xa@» will bear, in
The E. V. though he were dead, seems to
imply, that the Sayior’s language only applied to spiritual
“though he were dead spiritually at the time
of exercising faith in me, yet, notwithstanding this, he shall
live spiritually, in consequence of his faith.”
that this is the idea intended to be conveyed. The context
shows that he referred to the life of the body, and in this
particular phrase, to the future life of the body in the day of
the resurrection.—“ Even if he die, as other men do, he shall

this connection.

death and life:

REVISED VERSION.

22 But even now I know, that
whatever v’things thou wilt ask
of God, God will give thee.

23 Jesus said to her, Thy
brother will rise again.

24 Martha said to him, I know
that he will rise again, in the
resurrection, in the last day.

25 Jesus said to her, 1 am the
resurrection, and the life: he
that believeth on mE, Yeven if
he die, he shall live.

26 And “πο one that liveth
and believeth on ME shall never
die. Believest thou this?

27 She saith to him, YYes,
Lord; I have believed that rHou
art the Christ, the Son of God,
*who was into the world coming.

28 And saying ‘these things,
she went, and called Mary, her
sister, secretly, saying, The
@Teacher is come, and is calling
for thee.

29 She, *when she _ heard,
riseth up quickly, and cometh to
him.

30 Now Jesus had not yet
come into the cvillage, but was
in the place where Martha met
him.

31 The Jews, therefore, who
were with her in the house, and

not be like those who have no hope in their death ; for he shall

live again, and in his flesh he shall see God.”

x In this case, for
render was...

for retaining it.
I do not think

ov μη, no one, instead of every one...

y Yea = yes, is very nearly obsolete.

z See ch. 7: 32, N.
® See ch. 1 : 38, N. m.
> See vy. 20, above, N. t.
© See ch. 7: 42, N.o.

the sake of euphony and perspicuity, I
not.

I see no good reason

XX.

THE GOSPEL. BY JOHN. CHAP.

mT, 83

KING JAMES’ VERSION.

forted her, when they saw Mary
that she rose up hastily, and
went out, followed her, saying,
She goeth unto the grave to
weep there.

32 Then when Mary was come
where Jesus was, and saw him,
she fell down at his feet, saying
unto him, Lord, if thou hadst
been here, my brother had not
died.

33 When Jesus therefore saw
her weeping, and the Jews also
weeping which came with her,
he groaned in the spirit, and was
troubled,

34 And said, Where have ye
laid him? They say unto him,
Lord, come and see.

35 Jesus wept.
36 Then said the Jews, Be-
hold how he loved him!

37 And some of them said,
Could not this man, which
opened the eyes of the blind,
have caused that even this man
should not have died?

38 Jesus therefore again groan-
ing in himself, cometh to the
grave. It wasa cave, and a stone
lay upon it.

39 Jesus said, take ye away
the stone. Martha, the sister

GREEK TEXT.
, See Ν »α 7 ἣν
μυθούμενοι αὐτὴν, ἰδόντες τὴν
΄ /
Mapiav ὅτι ταχέως ἀνέστη καὶ
΄ a > ral ‘
ἐξῆλθεν, ἠκολοῦθησαν αὐτῇ, λε-
“ ε ΄ Ν
γοντες, Ore ὑπαγει εἰς τὸ μνη-
΄σ » , ΄“
μεῖον, ἵνα κλαύσῃ ἐκεῖ.
᾿ is Η
32 Ἢ οὖν Μαρία ὡς ἦλθεν
“ 3 oem fod > - ὦ
ὅπου nv ὁ ᾿]ησοῦς, ἰδοῦσα αὐτὸν,
A > Ν , “ν
ἔπεσεν εἰς τοὺς πόδας αὐτοῦ, λε-
x ἧκε σι cs πὶ
γουσα αὐτῷ, Κυύυριε, εἰ ἧς ὧδε,
» x ue V4 / τε ,
οὐκ ἂν ἀπέθανε μου ὁ ἀδελῴος.
Ω > fo 5 « 5 2. Δ
33 ᾿]ησοῦς οὖν ὡς εἰδεν αὐτὴν
/ Ἂς \ ,
κλαίουσαν, καὶ τοὺς συνελθοντας
᾿ oi / “ 5
αὐτῇ ᾿Ιουδαίους κλαίοντας, ἐνε-
΄, “ t /
βριμήσατο τῷ πνεύματι, καὶ ἐτά-
Ν
ραξεν ἑαυτὸν,

84 καὶ εἶπε, Ποῦ τεθείκατε
δι ἢ 3 Ae 2 A Ko
αὐτὸν; Aeyovow αὐτῷ, Κυύυριε,

" ”
ἔρχου καὶ ἴδε.
> 4 > cal
35 ᾿Πδάκρυσεν ὁ ᾿Ϊησοῦς.
3). > > ΄σ
36 ἔλεγον οὖν οἱ Lovdator,

"[8e πῶς ἐφίλει αὐτόν.

37 Τινὲς δὲ ἐξ αὐτῶν εἶπον,
Οὐκ ἠδύνατο οὗτος ὁ ἀνοίξας
τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ,
ποιῆσαι ἵνα καὶ οὗτος μὴ ἀπο-
θάνῃ;

38 ᾿]ησοῦς οὖν πάλιν ἐμβρι-
μώμενος ἐν ἑαυτῷ, ἔρχεται εἰς τὸ
μνημεῖον, ἦν δὲ σπήλαιον, καὶ
λίθος ἐπέκειτο ἐπ᾽ αὐτῷ.

39 λέγει ὁ * Inaois, "A pare
τὸν λίθον. Λέγει αὐτῷ ἡ ἀδελφὴ

REVISED VERSION.

were comforting her, seeing
Mary, that she rose up ¢quickly,
and went out, followed her, say-
ing, She is going to the ‘tomb,
‘that she may weep there.

32 Mary, therefore, when she
came where Jesus was, seeing
him, fell at his feet, saying to
him, Lord, if thou hadst been
here, my brother had not died.

33 Jesus, therefore, when he
saw her weeping, and the Jews
who came with her, weeping,
groaned in ‘the spirit, and
was troubled :

34 And he said, Where have
ye laid him? They say to him,
Lord, come, and see.

35 Jesus wept.

36 The Jews, therefore, said,
Behold, how he loved him!

37 But some of them said,
Could not HE, who opened the
eyes of the blind “*man, cause
that even He should not die?

38 Jesus, therefore, again
groaning in himself, cometh to
the tomb. Now it was a cave,
and a stone was lying upon it.

39 Jesus saith, Take away the
stone. "The sister of him that

4 Tuyews and ταχὺ are, I believe, considered synonyms.

For

®& J have made this change, because the E. V., the blind, does

this reason I prefer rendering the former as the latter is ren-
dered in v. 29, above, where the idea is, doubtless, precisely the

same.
© See ch. 5 : 28, N. p.
f See ch. 1 : 7, N. k.

® Midd., Blo., Mayer, and others render, in his spirit, regard-
ing the art. as a substitute for the possessive pronoun. It is, I
believe, almost universally conceded that this refers to the human

spirit of our Lord.

not point out clearly the number of the adjective, and because it
would be more natural to understand it of more than one, as if it
were the translation of τῶν io Me —Newe., Camp.—Vulg.
Kenr., Van Ess, All.,

generally understand tov tupiov as te to the person whose

(cect natz) ; Nary, as Vulg.—The versions

history is recorded in ch. 9, which is, no doubt, the correct view
of the subject.

» T have made this slight transposition for the sake of literal
accuracy.

84

KING JAMES’ VERSION.

of him that was dead, saith unto
him, Lord, by this time he
stinketh: for he hath been dead
four days.

40 ρῶς saith unto her, Said
I not unto thee, that if thou
wouldest believe, thou shouldest
see the glory of God?

41 Then they took away the
stone from the place where the
dead was laid. And Jesus lifted |>
up his eyes, and said, Father, I
thank thee that thou hast heard
me :

42 And I knew that thou
hearest me always: but because
of the people which stand by, I
said zt. that they may believe
that thou hast sent me.

43 And when he thus had
spoken, he cried with a loud
voice, Lazarus, come forth.

44 And he that was dead came
forth, bound hand and foot with
grave-clothes: and his face was
bound about with a napkin. Je-
sus saith unto them, Loose him,
and let him go.

45 Then many of the Jews
which came to Mary, and had
seen the things which Jesus did,
believed on him.

46 But some of them went
their ways to the Pharisees, and
told them what things Jesus
had done.

THE GOSPEL. BY JOHN. CHAP. XT.

GREEK TEXT.

τοῦ τεθνηκότος “Μάρθα, Κύριε,
ἤδη ὄζει: τεταρταῖος γάρ ἐστι.

40 Aeyet αὐτῇ ὃ Ἰησοῦς,
Οὐκ εἶπόν σοι, ὅτι ἐὰν πιστεύ-
ons, ὄψει τὴν δόξαν τοῦ Θεοῦ ;

41 °Hpav οὖν τὸν λίθον, οὗ
ἦν ὁ τεθνηκὼς κείμενος. “O δὲ
᾿]ησοῦς ἦρε τοὺς ὀφθαλμοὺς ἄνω,
καὶ εἶπε, Πάτερ, εὐχαριστῶ σοι
ὅτι ἠκουσάς μου.

42 ἐγὼ δὲ ἤδειν ὅτι πάντοτέ
μου ἀκούεις: ἀλλὰ διὰ τὸν ὄχλον
τὸν περιεστῶτα εἶπον, ἵνα πιστευ-
σωσιν ὅτι σύ με ἀπέστειλας.

48 Καὶ ταῦτα εἰπὼν, φωνῇ
μεγάλῃ ἐκραύγασε, Λάζαρε, δεῦ-
ρο ἔξω.

44 Καὶ ἐξῆλθεν ὁ τεθνηκὼς,
δεδεμένος τοὺς πόδας καὶ τὰς χεῖ-
ρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ
σουδαρίῳ περιεδέδετο. λέγει αὖ-
τοῖς ὃ ᾿]ησοῦς, “ύσατε αὐτὸν,
καὶ ἄφετε ὑπάγειν.

45 Πολλοὶ οὖν ἐκ τῶν ᾿7]ου-
δαίων οἱ ἐλθόντες πρὸς τὴν Ma-
ρίαν, καὶ θεασάμενοι ἃ ἐποίησεν
ὁ ᾿]ησοῦς, ἐπίστευσαν εἰς αὐτόν.

40 τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον
mpos τοὺς Φαρισαίους, καὶ εἶπον
αὐτοῖς ἃ ἐποίησεν ὁ ᾿Ϊ]ησους.

REVISED VERSION.

had died, Martha, saith to him,
Lord, he stinketh inow; for he
hath been dead four days.

40 Jesus saith to her, Did I
not say to thee, that, if thou
wilt believe, thou shalt see the
glory of God.

41 They took away the stone,
therefore, ‘‘where he that had
died was lying. And Jesus lifted
up [his] eyes, and said, Father,
I thank thee that thou didst hear
me.

42 iBut I knew that thou
hearest me always: but, because
of the ‘multitude that was stand-
ing by, I spoke, so that they may

balieye that rHovu didst send me.

43 And, saying 'these things,
he cried with a loud voice, La-
zarus, come forth.

44 And he that had died came
forth, having been bound hand

~|and foot with grave clothes;

and his face was bound about
with a napkin. Jesus saith to
them, Loose him, and let him

go.

45 Many, therefore, of the
Jews, who came to Mary, and
saw "what things ‘Jesus did,
believed on him.

46 But some of them went to
the Pharisees, and told them
what things Jesus did.

i This is the common translation of av».

departing from it here.

‘i Griesbach, Scholz, Lachmann, Tischendorf, Theile [Knapp,
Hahn], with Manuscripts (BDCL) reject οὗ...

is, most likely, a gloss.

English corresponding be left out, and that this note be put in
the margin: Some copies add here, where he that had died wus

lying.

) “ Father, I thank thee, that thou didst hear me: but why do
1 make this public expression of my thanks? I know, at all

I would, therefore, recommend that the

I see no reason for

times, that thou hearest me always; but it was for the sake of

those who were standing by, that I spoke in this manner, that

they might know, by my humble acknowledgments, that I am the

It

+ χείμενος.

1 See ch.

° Most editors leave out 6 7ησους, here.

an italic insertion.
did, ete.

ΠΝ:

ambassador, whom thou hast sent.”

k See ch. 6 : 5, N. g.

XX.

» See ch. 3 : 6, Ν. k.

It is probably

I would leave out Jesus, and translate, he

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

47 Then gathered the chief
priests and the Pharisees a coun-
cil, and said, What do we? for
this man doeth many miracles.

48 If we let him thus alone,
all men will believe on him: and
the Romans shall come, and take
away both our place and nation.

49 And one of them, named
Caiaphas, being the high priest
that same year, said unto them,
Ye know nothing at all,

50 Nor consider that it is ex-
pedient for us, that one man
should die for the people, and
that the whole nation perish
not.

51 And this spake he not of
himself: but being high priest
that year, he prophesied that
Jesus should die for that nation ;

52 And not for that nation
only, but that also he should
gather together in one the chil-
dren of God that were scattered
abroad.

53 Then from that day forth
they took counsel together for to
put him to death.

54 Jesus therefore walked no
more openly among the Jews;
but went thence unto a country
near to the wilderness, into a
city called Ephraim, and there
continued with his disciples.

55 And the Jews’ passover
was nigh at hand: and many
went out of the country up to

P Jig is left untranslated in the E. V.

reason for this omission, I have restored it.

τ See N. e, ch. 4: 47.
s The expression, evs ἕν, certainly implies, after such a verb

1 See N. g, ch. 1: 15.

85

GREEK TEXT.
/ 3 ε
47 συνήγαγον οὖν οἱ ἀρχιε-
a ε “- /
pets Kat οἱ Φαρισαῖοι συνεδριον,
\ + , a “ -
καὶ ἔλεγον, Tt ποιοῦμεν ; ὅτι ov-
«ε« ~~ ΄σ
Tos 0 ἄνθρωπος πολλὰ σημεῖα
ποιεῖ.
Ν ᾽ “ Ν
48 ἐὰν ἀφῶμεν αὐτὸν οὕτω,
΄ ͵ > /
πάντες πιστεύσουσιν εἰς αὐτὸν"
Ν » / « δ rn \
καὶ ἐλεύσονται οἱ Papatior Kai
> ΄ - ΄ ‘\ /
ἀροῦσιν ἡμῶν Kal τὸν τόπον καὶ
\ y,
τὸ €Ovos.
ec , fal 7
49 His δέ τις ἐξ αὐτῶν Kaia-
Ν » “ 3 fel
bas, ἀρχιερεὺς wy τοῦ ἐνιαυτοῦ
ἐκείνου, εἶπεν αὐτοῖς, ᾿ Ὑμεῖς οὐκ
” /
οἴδατε οὐδέν"
\ ἡ “
50 οὐδὲ διαλογίζεσθε, ὅτι
4 ἘΠ Ἐν « - +
συμφέρει ἡμῖν, ἵνα εἷς ἄνθρωπος
i ΄ ε \ 7 > Ν Ν
ἀποθάνῃ ὑπὲρ τοῦ λαοῦ, καὶ μὴ
“ -" yy, > 2
ὅλον τὸ ἔθνος ἀποληται.
a \ > “
51 Τοῦτο δὲ ἀφ᾽ ἑαυτοῦ οὐκ
3 2 \ > \ x a
εἶπεν, adda ἀρχιερεὺς wy Tov
- > ,
ἐνιαυτοῦ ἐκείνου, προεφήτευσεν
a ᾿, « » fod > /
ὅτι ἔμελλεν ὁ ]ησοῦς ἀποθνὴη-
ε \ a
σκειν ὑπὲρ τοῦ ἔθνους,
9 Ν » ε \ - ἔθ
52 καὶ οὐχ ὑπὲρ τοῦ ἐθνους
, > » ο΄ Ἀν ΄ a
μόνον, ἀλλ ἵνα καὶ τὰ τέκνα TOU
“- \ ,
Θεοῦ τὰ διεσκορπισμένα συνα-
’ A
yayn εἰς ἕν.
Set Sy See 3 ane ee
53 ἀπ᾿ εκείνὴης οὖν τῆς ἡμέρας
΄ Ὁ“
συνεβουλεύσαντο ἵνα ἀποκτείνω-
> /
σιν αὐτον.
> a 5 > ” ase
54 ᾿]ησοῦς οὖν οὐκ ert Tappy-
, rn »
ola περιεπάτει ἐν τοῖς Lovdaios,
\ “ cad ΑΝ
ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν
΄ Ν = Crt
χώραν ἐγγὺς τῆς ἐρήμου, εἰς
> Δ. la / ΄“
Exppaip λεγομένην πόλιν, κἀκεῖ
/ Ν “ fad c ΄
διέτριβε μετὰ τῶν μαθητῶν αὑτοῦ.
oy Ἂς 9 Ν Ν A r
55 ἦν δὲ ἐγγὺς To πάσχα τῶν
> /
Tovdaiwv: καὶ ἀνέβησαν πολλοὶ
ε / “ ,
εἰς “Ιεροσόλυμα ἐκ τῆς χώρας

REVISED VERSION.

47 The chief priests, therefore,
and the Pharisees, gathered a
2 aed T
council, and said, What are we
doing? because HE is doing
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 Anda vcertain one of them,
Caiaphas, being high priest that
year, said to them, Ye know
nothing,

50 Nor consider, that it is
expedient for us, that one man
die for the people, and all the
nation perish not.

51 But this he ssaid not of
himself; but, being high priest
that year, he prophesied, that
Jesus "was about to die for the
nation 5

52 And not for the nation only,
but that he should also gather
together ‘into one the children
of God, who have been scattered
abroad.

53 From that day, therefore,
they took counsel together, ‘that
they might kill him.

54 Jesus, therefore, was walk-
ing no more ‘publicly among the
Jews, but went away thence into
the country near the wilderness,
into a city called Ephraim; and
there he was ‘tarrying with his
disciples.

55 And the Passover of the
Jews was near: and many went
up out of the country to Jerusa-

As I can see no good | as συνάγω, the collection of various parts, and so putting them

together as to make of them one whole.
the proper rendering of ess.—Dodd., Wesl., Nary, Penn.
t See ch. 7: 5, N. f, and E. V., ch. 3: 22. Acts 25: 6.

If this be so, into is

86

KING JAMES’ VERSION.

Jerusalem before the passover, |
to purify themselves.

56 Then sought they for Je-
sus, and spake among them-
selves, as they stood in the tem-|.
ple, What think ye, that he will
not come to the feast?

57 Now both the chief priests
and the Pharisees had given a
commandment, that, if any man
knew were he were, he should
shew 2, that they might take
him.

CHAP. XII.

Tuen Jesus, six days before
the passover, came to Bethany,
where Lazarus was which had
been dead, whom he raised from
the dead.

2 There they made him a sup-
per; and Martha served: but
Lazarus was one of them that
sat at the table with him.

3 Then took Mary a pound οἵ

ointment of spikenard, very cost-
ly, and anointed the feet of Je-
sus, and wiped his feet with her
hair: and the house was filled|
with the odour of the ointment.

4 Then saith one of his dis-
ciples, Judas Iscariot, Simon’s

THE GOSPEL. BY JOHN. CHAP.

GREEK TEXT.

“πρὸ τοῦ πάσχα, ἵνα ἁγνίσωσιν
ἑαυτούς.

δ0 ἐζήτουν οὖν τὸν ᾿Ἰησοῦν,
καὶ ἔλεγον per ἀλλήλων ἐν TO
ἱερῷ ἑστηκότες, Ti δοκεῖ ὑμῖν,
ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν ;

57 “εδώκεισαν δὲ καὶ οἱ apy-
ιερεῖς καὶ οἱ Φαρισαῖοι ἐντολὴν,
ἵνα ἐάν τις γνῷ ποῦ ἐστι; μηνύ-
σῃ; ὅπως πιάσωσιν αὐτόν.

CHAP.

Ὅ OYN ᾿Ιησοῦς πρὸ ἐξ ἡμε-
ρῶν τοῦ πάσχα ἦλθεν εἰς Βηθα-
νίαν, ὅπου ἣν “Λάζαρος 6 ὁ τεθνη-

XII.

KOS, ὃν ἤγειρεν ἐκ νεκρῶν.
, 53 > ΄σ ΄
2 ἐποίησαν οὖν αὐτῷ δεῖπνον

ἐκεῖ, καὶ ἡ Μάρθα διηκόνει: ὁ δὲ
“άζαρος εἷς ἦν τῶν συνανακει-
μένων αὐτῷ.

3 ‘H οὖν Μαρία λαβοῦσα Xi-
τραν μύρου νάρδου πιστικῆς πο-
λυτίμου, ἤλειψε τοὺς πόδας τοῦ
| ᾿]ησοῦ, καὶ ἐξέμαξε ταῖς θριξὶν
αὑτῆς τοὺς πόδας αὐτοῦ: ἡ δὲ οἱ-
κία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ
μύρου.

4 λέγει οὖν εἷς ἐκ τῶν μα-
᾿Ιούδας Σίμωνος

o > ΄σ
θητῶν αὐτοῦ,

ΧΙ.

REVISED VERSION.

lem, before the Passover, ‘that
they might purify themselves.

56 They were seeking Jesus,
therefore, and said, one to an-
other, standing in the temple,
What think ye, that he will not
come to the feast ?

57 Now both the chief priests
and the Pharisees had given a
commandment, that, if any one
knew where he was, he should
show [it], so that they might
take him.

CHAP. XII.

Jesus, therefore, six days
before the Passover, came to
Bethany, where was Lazarus
who had «died, whom he raised
from the dead.

2 They made him, "therefore,
a supper there, and Martha was
»oministering ; but Lazarus was
one of those sitting at table
with him.

3 Mary, therefore, taking a
pound of ointment of ‘pure
spikenard, very costly, anoint-
ed the feet of Jesus, and wip-
ed his feet with her hair: and
the house was filled with the
odor of the ointment.

4 Therefore saith one of his
disciples, Judas Iscariot, [son] of

« See ch. 6 : 43, N. b.

* It must be apparent to every one, that the active form
of this verb is the most literal rendering of the orig. word;
and though the difference between the two is, perhaps, but slight,
yet the act. rendering certainly presents the idea in a stronger
light than the other, and, being more literal, is, therefore, to be

preferred.

> There is certainly nothing to prevent the translation of

ουν.

bb See ch. 2 : δ, N.c.

© Rob.—There is a difference of opinion among commentators,

as to the meaning of zzarexns. Some suppose that it is put
for σπικατης (for which, I confess, I see no authority better
than conjecture), referring to the particular part of the fragrant
shrub, used in preparing the ointment. According to this view,
vaodos morizn Would be sprke-nard simply. Others, with, I
think, more reason, regard this word as used in this place and
the parallel passage in Mark, in the sense of genuzne, or pure,
a tropical meaning very easily deduced from its literal import,
faithful, thrust-worthy, reliable.
agreed as to whether πολυτέμου refers to uvgov (Meyer, Dodd.,
and some others), or to vagdov (Eras., Schott, Nary, and many
others). I think the Original is ambiguous, for which reason
I prefer an ambiguous translation.—T., C. (perfect) ; W. (true) ;
R. (rghit).

Again, commentators are not

THE GOSPEL. BY JOHN. CHAP.

ΧΙ.

KING JAMES’ VERSION.

son, which © should

him,

betray

5 Why was not this ointment
sold for three hundred pence,
and given to the poor?

6 This he said, not that he
cared for the poor; but because
he was a thief, and had the bag,
and bare what was put therein.

7 Then said Jesus, Let her
alone: against the day of my
burying hath she kept this.

8 For the poor always ye
have with you; but me ye have
not always.

9 Much people of the Jews
therefore knew that he was
there: and they came, not for
Jesus’ sake only, but that they
might see Lazarus also, whom
he had raised from the dead.

10 But the chief priests con-
sulted that they might put La-
zarus also to death,

11 Because that by reason of

him many of the Jews went
away, and believed on Jesus.

ἃ See N. 6; ch. 4 : 47.
© See N.1, ch. 6:7

‘ T., C., G., R., E. V., take ὅτε in its other sense = that.
The ambiguous quia (quod) of
the Latin Verss. probably gave rise to this.—Dodd., Wesl.,

This is, 1 think, a mistake.

GREEK TEXT.
> ΄ / UTES
Ἰσκαριώτης, 6 μέλλων αὐτὸν πα-
/
ραδιδόναι,
- Ν ,ὔ »
Ζιατί τοῦτο τὸ μύρον οὐκ
΄
ἐπράθη τριακοσίων δηναρίων, καὶ

/ ΄
ἐδοθη πτωχοῖς ;

5 \ “ » “ Ν

6 Hie δὲ τοῦτο, οὐχ ore περὶ

a a " A ’ >
τῶν πτωχῶν ἐμελεν αὑτῷ, ἀλλ
“ ΄, 53 κ᾿ N ,
ὅτι κλέπτης ἣν, καὶ τὸ γλωσσο-

7 Ν \ a
κομον εἶχε, Kal τὰ βαλλόμενα

,
ἐβάσταζεν.

a 3 > a +
7 εἶπεν οὖν ὁ ‘Inaovs, Ades
, ’ A € ’,ὔ ~ ?
αὐτήν: εἰς THY ἡμέραν τοῦ ἐντα-
φιασμοῦ μου τετήρηκεν αὐτό.

8 τοὺς πτωχοὺς γὰρ πάντοτε
ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάν-
τοτε ἔχετε.

W > 53 cA Ν

9 βγνω οὖν ὄχλος πολὺς ἐκ

a » / a » σῦν 55. Ν
τῶν ᾿]ουδαίων ὅτι ἐκεῖ ἐστι καὶ
> \ \ > m /
ἦλθον ov διὰ τὸν ᾿Ϊησοὺν μόνον,

δ Ν , /
ἀλλ᾽ ἵνα καὶ τὸν Aaapov ἴδωσιν,
ὃν ἤγειρεν ἐκ νεκρῶν.
4 Ν ©

10 ἐβουλεύσαντο δὲ οἱ ἀρχιε-

-“ oe eae / > ,
pets, ἵνα καὶ Tov A. ἀζαρον ἀποκτεί-
νωσιν"

σ » Dh ON: “

11 ὅτι πολλοὶ δι αὐτὸν ὑπῆ-
γον τῶν ᾿]ουδαίων, καὶ ἐπίστευον

> ΄
εἰς τὸν ᾿]ησοῦν.

REVISED VERSION.

Simon, who ‘was about to be-
tray him,

5 Why was not this oint-
ment sold for three hundred
‘denaria, and given to the poor?

6 Now he said this, not ‘be-
cause he cared for the poor,
but because he was ἃ thief,
and had the bag, and ‘carried
off what things were put in.

7 Jesus, therefore, said, Let
her alone: “for the day of my
tembalming she hath kept it.

8 For the poor ye have al-
ways with ‘yourselves ; but ΜῈ
ye have not always.

9 A igreat multitude, there-
fore, of the Jews knew that he
was there, and they came, not
kon account of Jesus only, but
that they might see Lazarus also,
whom he raised from the dead.

10 But the chief priests
itook counsel, that they might
kill Lazarus also;

11 Because, ‘on account of him,
many of the Jews were going

away, and believing on Jesus.

dern) fiir den Tag meiner Einbalsamirung es auf bewahre !”
—Against the day, is not exactly in accordance with the

think, the best word
this place.

modern usages of our language.

See ch. 6: 9,

For (R. and others,) is, I
that could be selected, to render ees, in
N. m.—4vro is not this, (τουτο,) but

Penn., Kenr.

® Parkh.—It is generally conceded, I believe, that βασταζειν
does not here mean simply, to bear, but “to carry off by stealth,”
(Blo.) as is, indeed, evident from the immediate context. Comp.
ch. 20:15. Comp. also, the similar use of the French, en-
lever.—Camp. (carried.)

» Lachm., Tisch., Meyer, and others, with six, MSS. including
Band D have ἕνα evs .... uov tyenan αὐτο. LTwould recom-
mend that this reading be adopted, and that the rendering be
that she may keep it for the day of my embalming.—Nary, Kenr.,
Penn, Vulg., Lus., and others.—Says Meyer, “Nach der auf-
zunehmenden Lesart von Lachm. aber: “Lass sie gewahren,
damit sie (dieses Oel, woyon sie eben einen Theil zur Salbung
meiner Fiisse gebraucht hat, nicht fir die Armen hergebe, son-

simply 7f, as in almost every other similar case in the E. V.i—
For the change from burying to embalming, see ch. 19 : 40,
and the note there on this same word.

i This pronoun is emphatic = vobis ipsis.

} Tadopt the common rendering of both πολὺς and οχλος,
simply because a great multitude is far more elegant and ac-
curate than much people, and because I wish, as far as possible,
to restore uniformity to the translation.

k See N. i, ch. 10: 32.

1E. V. Acts 5:33. Although consult is sometimes used
in a neuter sense = fo take counsel, yet there is a certain harsh-
ness in this use of the word, in most cases.

™ Newe., Dodd., Wesl., Nary, Kenr.

88

KING JAMES’ VERSION.

12 On the next day, much
people that were come to the
feast, when they heard that Je-
sus was coming to Jerusalem,

13 Took branches of palm-
trees, and went forth to meet
him, and cried, Hosanna; Bless-
ed is the King of Israel that
cometh in the name of the
Lord.

14 And Jesus, when he had
found a young ass, sat thereon;
as 1ὖ 15 written,

15 Fear not, daughter of Sion:
behold, thy King cometh, sitting
on an ass’s colt.

16 These things understood
not his disciples at the first: but
when Jesus was glorified, then
remembered they that these
things were written of him, and
that they had done these things
unto him.

17 The people therefore that
was with him when he called
Lazarus out of his grave, and
raised him from the dead, bare
record.

18 For this cause the people
also met him, for that they heard
that he had done this miracle.

19 The Pharisees therefore

said among themselves, Perceive |
ye how ye preyail nothing? be-

GREEK TEXT.

“ / Ν
12 Ty ἐπαύριον ὄχλος πολὺς
ἘΠ \ > \ ε A > ,

ὃ ἐλθὼν εἰς τὴν ἑορτὴν, ἀκούσαν-
σ΄ yy «59 a > ε
τες ὅτι ἐρχεται ὃ ᾿]ησοῦς εἰς ᾿1ε-

/
ροσολυμα,
+ Ν of “
13 ἐλαβον τὰ Baia τῶν φοινί-
Ν > a 5" ς 7
κων, καὶ ἐξῆλθον εἰς ὑπάντησιν
» tal Ww oy Q 4 >
αὐτῷ, Kal ἔκραζον, ‘Qoavva: εὐ-
/ / /
λογημένος ὁ ἐρχόμενος ἐν ὀνόματι
Ν ~~ > ,
Κυρίου, ὁ βασιλεὺς τοῦ ᾿]σραήλ.
ε \ \ > fal 4
14 Μύρων δὲ ὁ ᾿]ησοῦς éva-
5 »)} 3,» 9 IN ΄
ριον, ἐκάθισεν ἐπ᾽ αὐτὸ, καθώς
ἐστι γεγραμμένον,
Ν a / /
15 Mn φοβοῦ, θύγατερ Σιών:
id Ν ε x / y
ἰδου, ὁ βασιλεὺς σου ἔρχεται,
Lp > “ Ψ
καθήμενος ἐπὶ πῶλον ὄνου.
΄ \ 3, .
10 ταῦτα δὲ οὐκ ἔγνωσαν οἱ
Ν » - Ν cad > “J
μαθηταὶ αὐτοῦ τὸ πρῶτον: ἀλλ
σ 5 ΓΑ « ᾽ a /
ore ἐδοξάσθη ὁ ᾿ΪΠησοῦς, τότε
΄ “ “- >
ἐμνήσθησαν ὅτι ταῦτα ἦν ἐπ’
» Lal LA Ν col
αὐτῷ γεγραμμένα, καὶ ταῦτα
ἐποιησαν αὐτῷ.
iad > / 3 ε ΕΖ ©
17 ἐμαρτύρει οὖν ὁ ὄχλος ὃ
Ἀ

> > > lal “ ΝΝ Ψ
|@V μέτ QUTOV, OTE TOV Aa apov

> / ’ a if Ν
ἐφώνησεν ἐκ τοῦ μνημείου, καὶ
yy > Ἂν » na
ἤγειρεν αὐτὸν ἐκ νεκρῶν"
% a QA ε ,
18 διὰ τοῦτο καὶ ὑπήντησεν
3 na c ΕΣ a la nm
αὐτῷ ὁ ὄχλος, OTL ἤκουσε τοῦτο
» Ν f ἊΣ ΄
αὐτὸν πεποιηκέναι τὸ σημεῖον.
19 οἱ οὖν Φαρισαῖοι εἶπον
ἊΝ ε Ν cal ΕΣ >
πρὸς ἑαυτοὺς, Θεωρεῖτε ὅτι οὐκ

THE GOSPEL. BY JOHN. CHAP. XII.

REVISED VERSION.

12 The next day, a ‘great
multitude, that came {70 the
feast, hearing that Jess was
coming to Jerusalem,

13 Took the branches of palm-
trees, and went out to meet
him, and were crying, Hosan-
na: Blessed [be] he that com-
eth in the name of the Lord,
[even] the King of Israel!

14 And Jesus, finding a
young ass, sat upon it, as it
hath been written,

15 Fear not, daughter of
Sion: behold, thy King is com-
ing, sitting upon an ass’s colt.

16 Now these things his
disciples *knew not at first:
but when Jesus was glorified,
then they remembered that
these things had been written
eeabout him, and [that] they
did these things to him.

17 The multitude, therefore,
who were with him, ¢when he
called Lazarus out of the "tomb,
and raised him from the dead,
testified.

18 «Because ot this also the
multitude went to meet him,
because they heard that he had
done this ‘sign.

19 The Pharisees, therefore,
said, among themselves, Do ye
i*ssee, ‘that ye are “gaining

" Tinsert the supply, even, to prevent the ambiguity re-
sulting from the want of a distinction of cases, in English, by
the termination. I think that the imperative form I have
adopted will commend itself to every one conyersant with
similar exclamations in the Scriptures. No one, perhaps, will
doubt, that ὁ βασιλεὺς is grammatically in apposition with

ὃ ecoxousvos.
° See ch. 8 : 27, N.c.

°° This use of exe, with the dat. is very rare. I translate exe,
about, to distinguish it from the translation of zege, when used in
the same sense.

4 Most editors, with many of the best MSS. read ὅτε, for ὅτε
of the Text. Recept. I doubt not this is the primitive reading,

since the internal evidence is strongly in its favor; and
would, therefore, recommend that the revision be made to read
that, instead of when.

τ See ch. 5: 28, N. p.

tr See N. u, ch. 11 : 20.

* See N. x, ch. 2: 11.

se Seeichy Ag 19; Nix.

t See N. a, ch. 4: 1.

« The usual rendering of this verb is, to profit=to gain.
The latter is, I think, preferable in this place. Prevail does
not precisely convey the idea. Dodd. (gain advantage.)—
Latin Verss. (proficere.)—Some translate the clause without in-
terrogation. This is, perhaps, even preferable to the more
common interpretation,

THE GOSPEL.

BY JOHN. CHAP.

XI. 89

KING JAMES’ VERSION.

hold, the world is gone after,

him.

20 And there were certain
Greeks among them, that came
up to worship at the feast.

21 The same came therefore
to Philip, which was of Beth-
saida of Galilee, and desired
him, saying, Sir, we would see
Jesus.

22 Philip cometh and telleth
Andrew : and again, Andrew and
Philip tell Jesus.

23 And Jesus answered them,
saying, The hour is come, that
the Son of man should be glori-
fied.

24 Verily, verily, I say unto
you, Except a corn of wheat fall
into the ground and die, it abid-
eth alone ; but if it die, it bring-
eth forth much fruit.

25 He that loveth his life shall

lose it; and he that hateth his |

life in this world, shall keep it
unto life eternal.

26 If any man serve me, let
him follow me; and where I am,
there shall also my servant be:

if any man serve me, him will |

my Father honour.

27 Now is my soul troubled ;

and what shall I say? Father, | ἘΞ

ἐκ τῶν ἀναβαινόντων, ἵ ἵνα προσ-

GREEK TEXT.
᾽ - » », yf © ΄
ὠφελεῖτε οὐδέν ; ἴδε ὁ κόσμος,
> ΄ > “ » col

ὀπίσω αὐτοῦ ἀπῆλθεν.

20 ἾΗσαν δέ τινες "Eddnves:

κυνήσωσιν ἐν TH ἑορτῇ"
21 οὗτοι οὖν προσῆλθον Φι-
, - ον “ΩΝ ΄
λίππῳ τῷ ἀπὸ Μηθσαϊδὰ τῆς
-“ Ἂν
Τ αλιλαίας, καὶ ἠρῶτων αὐτὸν
/ / ‘
λέγοντες, Κύριε, θέλομεν τὸν
’ 5 ΄
7ησοῦν ἰδεῖν.
" ‘
ὮΝ at Φίλιππος καὶ λέ-
22 ᾿Έρχεται Φίλιππ. λ
“,» / ΄ >
yee τῷ Αἰνδρέᾳ: καὶ πάλιν ᾿Αν-
δρέας καὶ Φίλιππος λέγουσι τῷ
».1 fol
τ
28 ὁ δὲ ᾿Ιησοῦς ἀπεκρίνατο
αὐτοῖς λέγων, ᾿Ελήλυθεν ἡ ὥρα
a Ae τὶ aes ΄
ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου.
ΣΝ 5 ,ςν aye” eon aN
24 ἀμὴν ἀμὴν A€yo ὑμῖν, ἐὰν
Ν / “-“ Ν
μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς
A col , ἣν /
τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος
, A \ ’ 4 Ν
μένει: ἐὰν δὲ ἀποθάνῃ, πολὺν
\ ΄ ᾿
καρπὸν φέρει:
rn A ἣν lal
25 ὁ φιλῶν τὴν ψυχὴν αὑτοῦ
/ / δι “ \
ἀπολέσει αὐτήν: καὶ ὁ μισῶν THY
Ν fol tal U ΄
ψυχὴν αὑτοῦ ἐν τῷ κόσμῳ τούτῳ,
> ΝΣ »7 ΄ » ,ὔ
εἰς ζωὴν αἰώνιον φυλάξει αὐτήν.
Ν a
26 ἐὰν ἐμοὶ διακονῇ Tis, ἐμοὶ
Ἢ ᾽
> tal Ne of, » \* > \
ἀκολουθείτω: Kai ὅπου εἰμὶ ἐγὼ,
ἶφ 7 ΄ \ "
ἐκεῖ καὶ ὁ διάκονος ὃ ἐμὸς ἔσται:
΄ὔ fal /
καὶ ἐάν τις ἐμοὶ διακονῇ, τιμήσει
Ν /
αὐτὸν ὃ πατήρ.
27 Nov ἡ ψυχή μου τετάρακ-
καὶ τί εἴπω; πάτερ, σῶσόν

Y This is the usual rendering of ἐκ, when used in this sense.

W., R.—E. V., ch. 3: 1, and elsewhere.

w See N. k, ch. 1: 7, and N. q, ch. 2
= See N.c, ch. 1: 2

@ See ch. 1 : 43, N.

REVISED VERSION.

nothing? Behold, the world is
gone away afier him.

20 And there were certain
Greeks, ‘of those who came
up, “that they might worship,
“during the feast.

21 *These, therefore, came
to Philip, ’the one of Bethsai-
da of Galilee, and were ‘ask-
ing him, saying, Sir, we «wish
to see Jesus.

22 Philip cometh, and tell-
eth Andrew: and again Andrew
and Philip tell Jesus.

23 And Jesus answered them,
saying, The hour has come, that
the Son of man may be glori-
fied.

24 Verily, verily, I say to
you, “If the *grain of the wheat,
falling into the ground, die not,
it abideth itself alone ; but, if
it die, it ‘beareth much ae

25 He that loveth his life
shall lose it ; and he that hateth
his life in this world, shall keep
it to eternal life.

26 If any one serve ME, let
him follow me; and where I
am, there shall also my _ ser-
vant be: and if any one serve
ΜῈ, the Father will honor him.

27 Now is my soul trou-
bled; and what shall I say?

y:

κα See ch. 3:3, Ν. g.

: 23.
> BE. V. uniformly elsewhere.

It is needless to say that corn,

in this sense, is obsolete.

y There were several Philips, in all probability, all equally

well known to the primitive disciples.

Hence, to prevent mis-

bb See ch. 2:12,

understanding, the qualifying expression, τὸν α. Β. τ. I. is Kenr.

added by the Evang. See N. ¢, ch. 1: 4%.

* See N. ἃ, ch. £: 31.

E. V.,.che15 τῶν 4, 8.

N. z—Vulgate, Erasmus, Beza, Trem.,

¢ I would always so translate gegw, in this connection—

90

KING JAMES’ VERSION.

save me from this hour: but for
this cause came I unto this hour.

28 Father, glorify thy name.
Then came there a voice from
heaven, saying, I have both glori-
fied ct, and will glorify τὲ again.

29 The people therefore that
stood by, and heard it, said that
it thundered. Others said, An
angel spake to him.

30 Jesus answered and said,
This voice came not because of
me, but for your sakes.

31 Now is the judgment of
this world : now shall the prince
of this world be cast out.

32 And I, if I be lifted up from
the earth, will draw all men
unto me.

33 (This he said, signifying
what death he should die.)

34 The people answered him,
We have heard out of the law
that Christ abideth for ever Ὁ]
and how sayest thou, The Son |
of man must be lifted up? Who}
is this Son of man?

85 Then Jesus said unto them,

THE GOSPEL. BY JOHN. CHAP.

GREEK TEXT.
5 a “ (4 > A
με ἐκ τῆς wpas ταύτης. ἀλλὰ
\ a 5 ᾽ Ἁ “
διὰ τοῦτο ἦλθον εἰς τὴν wpav
4
ταύτην.
΄ , / X
28 πάτερ, Soéacov σου τὸ
y 3 > A cal
ὄνομα. ᾿Ηλθεν οὖν φωνὴ ἐκ τοῦ
3 a PLAN 55 " x “4
οὐρανοῦ, Καὶ ἐδόξασα, καὶ πά-
4
Aw δοξάσω.
6 c 3 4 Ν
29 Ὁ οὖν ὄχλος 6 ἑστὼς καὶ
> μὲ yx. \ vA
akovaoas edeye βροντὴν yeyove-
7 “2 Ya
vat. ἄλλοι ἔλεγον, “Ayyedos
> ΄“ ’
αὐτῷ λελάληκεν.
> > fal
30 ᾿ΑἋπεκρίθη ὁ ᾿Ϊ]ησοῦς καὶ
oS > > ERAN -“ ε Ἄ
εἶπεν, Ov Ov ἐμὲ αὕτη ἡ φωνὴ
/ > \ KS 5
γέγονεν, ἀλλὰ Ou ὑμᾶς.
fal an /
31 νῦν κρίσις ἐστὶ τοῦ κόσμου
Ψ fal » “ /
τούτου" νῦν ὁ ἄρχων τοῦ κόσμου
/
τούτου ἐκβληθήσεται ἔξω:
Ν Ν fol ΄
82 κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς
loa γι ΄,ὔ Ἂν
γῆς» πάντας ἑλκύσω πρὸς ἐμαυ-
͵
τόν.
“ ἌΡ ΜΛ
33 Tovro δὲ ἔλεγε, σημαίνων
ποίῳ θανάτῳ ἤμελλεν ἀποθνή-
; Ὁ ἤμ ή
σκειν.
/ a 5,
84 ἀπεκρίθη αὐτῷ ὁ ὄχλος,
ε - » “ 3᾽ a / al
“μεῖς ἠκούσαμεν ἐκ τοῦ νομοῦ,
» c At / Ν >
ὅτι ὁ Χριστὸς μένει εἰς τὸν ai-
a \ a ‘ , σ
ova’ καὶ πῶς σὺ λέγεις, Ort
a “ \ Cos fal
δεῖ ὑψωθῆναι Tov υἱὸν Tod ἀν-
᾽ὔ - “Ν
θρώπου ; τίς ἐστιν οὗτος ὁ υἱὸς
a VA
τοῦ ἀνθρώπου ;
> > cr ’
35 Eirev οὖν αὐτοῖς ὁ “In-

XII.

REVISED VERSION.

Father, save me from this “hour?
But cbecause of this came 1 to
this hour.

28 Father, glorify thy name
There came, therefore, a voice
from Heaven: I both glorified,
and will glorify again.

29 The ‘multitude, therefore,
that was standing and hearing,
said that there had been thun-
der: others said, An angel hath
spoken to him.

30 Jesus answered, and said,
This voice hath not come be-
cause of ME, but “because of you.

31 Now is the judgment of
this world: now shall the ‘rul-
er of this world be cast out.

32 And I, if I be lifted up
from the earth, will draw all
to Jmyself.

33 Now this he said, signi-
fying *by what death he «was
about to die.

34 The ‘multitude answered
him, We heard out of the
law, that the Christ abideth
forever; and how sayest THov,
That the Son of man must be
lifted up? Who is this Son of
man?

385 Jesus, therefore, said to

¢ Many excellent commentators, and others, (Grotius, Blo.,
Chrys., Theoph., Tholuck, Kling, Schweitzer, Maier, Kuin.,
Camp., Sharpe, Newce., Dodd., Wesl., Murd.,) make this clause,
mateo... ταυτης, a question, 4. d. “Shall I say, Father, §£c.”
This is, to say the least, free from all reasonable objection, and
gives a beautiful sense.

* See Gen. Obs. 6.
Γ See N. g, ch. 6: 5.

® The version I have given is the most literal possible, and,
for aught I can see, it is not to be objected to, on the score of
elegance.—Sharpe (it was thunder) ; Schott (tonuisse) ; other
Latin Verss, substantially the same.

h KE. V., former part of this same verse, and elsewhere often.

I prefer not to translate dca in two different ways, in the same
sense, in immediate connection, especially when, as in this case,
there is no necessity for so doing.

' Ruler and prince are, in their N. T. usage, synonymous.
Therefore but one of them is needed to translate agywr. I
have selected ruler, as the more appropriate, judging from the
etymology of the word.

J W., R., Vulg., Evas., Beza, Kenr.—This pronoun, ewavror,
is essentially reflexive, and is never used for ewe.

* Dodd., Penn.—The KE. V. would be perfectly literal, if we
read ποίον Pavutoy; but as this is the dative of the manner,
or means, by seems to be required.—For the rendering, was
about to, see ch. 4: 47, N.e.

THE GOSPEL. BY JOUN.

CHAP. XIL 91

KING JAMES’ VERSION.

Yet a little while is the light
with you. Walk while ye have
the light, lest darkness come
upon you: for he that walketh
in darkness knoweth not whith-
er he goeth.

36 While ye have light, be-
lieve in the light, that ye may
be the children of light. These
things spake Jesus, and depart-
ed, and did hide himself from
them.

37 But though he had done
so many miracles before them,
yet they believed not on him:

38 That the saying of Esaias
the prophet might be fulfilled,
which he spake, Lord, who hath
believed our report? and to
whom hath the arm of the
Lord been revealed ἢ

39 Therefore they could not
believe, because that Esaias
said again,

40 He hath blinded their eyes,
and hardened their hearts; that
they should not see with ¢heir
eyes, nor understand with ἐλεεῖν

1 E. V. generally elsewhere.—I translate «cxgov, without a
substantive, in similar cases, a little while ; but I see no neces-
sity for varying here from the common rendering of χρονος.---

Newe.

™ Most editors read ev ter, instead of ue? iuor.
most probably, the true reading.—I would, therefore, recom-
mend that it be adopted, and that the revision read, among
you.—R., Sharpe, Newe., Nary, Vulg., and most other versions.

niiSee Ν. κα ἢ. 1s 7.

° I see no necessity for rendering καὶ, here, fur.—R.. Vulg.,

Erasm., Trem., Kenr., Fr. S.

°° See ch. 14: 1, N. a.

P This is a frequent rendering of this verb. It is peculiarly
Says Meyer, “yeveoFe) nicht: seid,
sondern: werdet.”—Wesl., Penn, Beza, De. W., Fr. S.

apposite in this place.

PP See ch. 4: 3, N. ἃ.
4 See N. x ch. 2:11.

GREEK TEXT. REVISED VERSION.

cous, "Ere μικρὸν χρόνον τὸ φῶς them, Yet a little time the

aS ~ 9 | light is “with you. Walk while
€6 υμῶν ἐστι. περιπατεῖτε ἕως “8 ae

is ia “ Ρ , « ~ ye have the light, "50 that dark-
ἴ9 φῶς EXETEs WE μηςσκοτέω VEGAS ness may not come upon you:
καταλάβῃ: καὶ ὃ περιπατῶν ἐν τῇ cand he that walketh in the
σκοτίᾳ οὐκ οἶδε ποῦ ὑπάγει. darkness knoweth not whither
2 ingot he is going.
36 ἕως τὸ φῶς ἔχετε, πι- 36 While ye have the light,
OTEVETE εἰς TO φῶς, iva υἱοὶ φω- believe econ the light, *that ye

\ - ΄ ] Ρ tts i
τὸς γένησθε. Ταῦτα ἐλάλησεν MAY become “sons of light.

SOT a rene Veneer These things spoke Jesus, and,
ΡΥ ae cme er anne ἐκρύβη rrgoing away, he hid himself
ἀπ αὑτῶν.

from them.
87 Τοσαῦτα δὲ αὐτοῦ σημεῖα 37 But though he had done
πεποιηκότος ἔμπροσθεν αὐτῶν, 8° many ‘signs before them,

> Si ἃ eg " Τ6 Ὁ]
δὐκμἐπ σπεθον exteerey sad were not believing on
m:

38 That the saying of Isaiah,
the prophet, might be fulfilled,
which he 'said: Lord, who be-
lieved our report? and ‘the

ε / € a fol
38 ἵνα ὁ λόγος ᾿Πσαΐου τοῦ
, nf 3
προφήτου πληρωθῇ, ov εἶπε, Κύ-
ple, τίς ἐπίστευσε τῇ ἀκοῃ ἡμῶν ;
Ἂν ε / , 4 ’
και a βραχίων Κυρίου τινι GTE- arm of the Lord, to whom was
Kadup@n ; ‘it revealed?
39 dia τοῦτο οὐκ ἠδύναν- 39 ‘On account of this they
, 5 | Ϊ Ξ
TO πιστεύειν, ὅτι πάλιν εἶπεν Could not believe, because Isa
‘Hoai, liah said again,
σαΐας,
A “ . .
40 7ετύφλωκεν αὐτῶν τοὺ 40 He hath blinded their

ὀφθαλμοὺς, καὶ πεπώρωκεν αὐ- eyes, and hardened their «heart,
πα he Repay tae δ 80 that they might not see
? ΑΝ ΠΝ ἐλ ρων the eyes, vand under-

Aid ὦ a δ ᾿ * with
τοῖς ὀφθαλμοῖς, καὶ νοήσωσι TH

τ᾿ See N. g, ch. 1: 15.

* I have rendered this clause literally, according to the
order of the Orig., without, as I apprehend. doing any violence
to the Eng. idiom, and with, at least, a slight increase of power

This is, | in the translation.

t See Gen. Obs. 6.—ttSee ch. 4: 12, N. Καὶ Κ᾿

* The Orig. xagdcay, is singular. As the Eng. idiom ad-
mits very well of a literal translation, I see no reason why we
should not adopt it, as is so often done in similar cases, and
even in the next clause of this same verse.—See ch. 14 : 1, 27 ;
16 : 6, 22. Matt. 6: 21; 15:8, and elsewhere.—Indeed, though
the A. B. Society’s Edition, (8vo.) which is used in this revision,
has the plural here, yet I presume the original reading of the
E. V. was heart, as it is in Bagster’s Hexapla.

Y I see no reason why καὶ should be rendered here, nor, and
before excoreapmwar, and. I have, therefore, endeavored to re-
store uniformity by translating it ard, in both cases.—Dodd.

| Wesl., Nary, Beza, Trem

92

THE GOSPEL. BY JOHN. CHAP. XII.

KING JAMES’ VERSION.

heart, and be converted, and I

should heal them.

41 These things said Esaias,
when he saw his glory, and
spake of him.

42 Nevertheless, among the
chief rulers also many believed

on him; but because of the)

Pharisees they did not confess,
him, lest they should be put out
of the synagogue:

43 For they loved the praise
of men more than the praise of

God.

44 Jesus cried, and said, He
that believeth on me, believeth
not on me, but on him that sent
me:

45 And he thatseeth me, seeth
him that sent me.

46 Iam come a light into the
world, that whosoever believeth
on me should not abide in dark-
ness.

47 And if any man hear my
words, and believe not, I judge
him not: for I came not to

judge the world, but to save the | "

world.

48 He that rejecteth me, and
receiveth not my words, hath
one that judgeth him: the word
that I have spoken, the same
shall judge him in the last day.

49 For I have not spoken of

GREEK TEXT.

καρδίᾳ καὶ ἐπιστραφῶσι, καὶ ἰά-
es

σωμαι αὐτούς.

41 Taira εἶπεν ᾿Ησαΐας, ὅτε
εἶδε τὴν δόξαν αὐτοῦ, καὶ ἐλά-
λησε περὶ αὐτοῦ"

42 ὅμως μέντοι καὶ ἐκ τῶν
ἀρχόντων πολλοὶ ἐπίστευσαν εἰς
αὐτόν" ἀλλὰ διὰ τοὺς Φαρισαίους
οὐχ ὡμολόγουν, i ἵνα μὴ ἀποσυνά-
γωγοι γένωνται.

48 ἠγάπησαν γὰρ τὴν δόξαν
τῶν ἀνθρῶπων μᾶλλον ἤπερ τὴν
'δόξαν τοῦ Θεοῦ.

44 ᾿]ησοῦς δὲ ἔκραξε καὶ εἶ-
πεν, O πιστεύων εἰς ἐμὲ, οὐ
πιστεύει εἰς ἐμὲ, ἀλλ᾽ εἰς τὸν
'πέμψαντά με’

N 4 7
Tov πέλψαντα με.
ON a ᾽ N ,
40 ἐγὼ φῶς εἰς τὸν κῦσμον
3 ἢ “ “- ε , >
ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς
San “- Ν
ἐμὲ, ἐν τῇ σκοτίᾳ μὴ μείνῃ.
Ως, ἈΝ , ᾽ , fod
AT καὶ ἐὰν Tis μου ἀκούσῃ τῶν
« ΄ ἊΝ ΄ ΟΥ̓
ῥημάτων καὶ μὴ πιστεύσῃ, ἐγὼ
> > / \ 5
οὐ κρίνω αὐτόν: οὐ γὰρ ἦλθον
, ,ὔ AS / >
ἵνα κρίνω τὸν κόσμον, ἀλλ᾽ iva
΄΄ Ν /
σώσω τὸν κόσμον.
a py N . Ν
48 ὁ ἀθετῶν ἐμὲ καὶ μὴ λαμ-
4 ‘\ , / aA Ν
βάνων τὰ ῥήματά μου, ἔχει τὸν
/ > / « / a > ,
'κρίνοντα avtov: ὃ λογος ov ἐλα-
- ΄ SN Ὁ
λησα, ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ
> ic ᾽ὔ
COYOTE BERS:
v \ “- »
49 Ore ἐγὼ ἐξ ἐμαυτοῦ οὐκ

45 καὶ ὁ θεωρῶν ἐμὲ, θεωρεῖ

REVISED VERSION.

stand with the heart, and “re-
turn, and I might heal them.

41 These things said Isaiah,
when he saw his glory, and
spoke of him.

42 Nevertheless, many vof the
«rulers also believed on him, but
because of the Pharisees they
did not confess him, so that they
might not be put out of the
synagogue.

43 For they loved the 7glory

of men more than the »glory
of God.

44 Now Jesus cried, and

> |said, He that believeth on ΜῈ;

believeth not on ΜῈ, but on
him that sent me.

45 And he that seeth μὲ,
seeth him that sent me.

46 I am come a [ght into
the world, so that 7no one that
believeth on mE may abide in
the darkness.

47 And if any one shear my
words, and believe not, I do
not judge him; for I came not,
that I might judge the world,
but *that I might save the
world.

48 He that rejecteth mz, and
receiveth not my words, hath
‘that which judgeth him: the
word which I spoke, ‘that
will judge him in the last
day.

49 «Because 1 did not speak

w Ἐς Y., 1 Peter 2: 25.—It is doubtful, I think, whether to
be converted expresses here, or elsewhere, the exact idea of this
verb, in the middle voice. At all events, in all passages parallel
with this, I think turn, turn back, or return, would express
the meaning of the Spirit better than be converted.

Ἢ See N. vy, v. 20, above.

“ See N. i, v. 31, above.

Υ See N. 6, ch. 8: 54.

* See N. x, ch. 11 : 26.

* Lachm. and Tisch. have φυλαξῃ, for πιστεύσῃ. Two ancient
MSS. (4 D) and many of the ancient Verss., including the

Vulg., favor this reading. I would recommend its adoption,
and translate thus: And if any one hear, and keep not my
words, &c.; with this note in the margin: According to many
copies, hear my words, and believe not, §c.

> See ΝΟ k, ch. 1: 7.
© One that judgeth, is properly spoken of a person, but not
of a word spoken.—Sharpe, Newe.

4 See N. c, ch. 1 : 2.—This word is correlative to ovros, and
I doubt whether it is ever desirable to translate it the same.

© See N. i, ch. 1: 15, and N. a, ch. 7: 17.

THE GOSPEL. BY JOHN. CHAP. ΧΗ].

93

KING JAMES’ VERSION.

myself; but the Father which
sent me, he gave me a com-
mandment, what I should say,
and what I should speak.

50 And I know that his
commandment is life everlast-
ing: whatsoever I speak there-
fore, even as the Father said
unto me, so I speak.

CHAP. XIII.

Now before the feast of the
passover, when Jesus knew
that his hour was come that he
should depart out of this world
unto the Father, having loved
his own which were in fie world,
he loved them unto the end.

2 And supper being ended,
(the devil having now “put into
the heart of J udas Iscariot, Si-
mon’s son, to betray him,)

3 Jesus knowing that the
Father had given all things in-
to his hands, and that he was
come from God, and went to
God;

4 He riseth from supper, and
laid aside his garments; and
took a towel, and girded himself.

5 After that, he poureth water
into a bason, and began to wash
the disciples’ feet, and to wipe
them with the towel wherewith
he was girded.

6 Then cometh he to Simon

GREEK TEXT.
4 > ΄
ἐλάλησα: ἀλλ᾽ ὁ πέμψας με πα-
\ > / Ν ΕΖ
τὴρ; αὐτός μοι ἐντολὴν ἔδωκε, τί
» uA
εἴπω καὶ Ti λαλήσω:
3 “ ε Ν
50 καὶ οἶδα ὅτι ἡ ἐντολὴ αὐ-
“ Ν »>7 / Γι aA 5
Tod ζωὴ αἰώνιός ἐστιν. ἃ οὖν
΄σ 9 aN Ν 5» / €
λαλῶ ἐγὼ, καθὼς εἴρηκέ μοι ὁ
᾿ Ξ
πατὴρ; οὕτω λαλώ.

CHAP. XUI.

ΠΡΟ δὲ τῆς ἑορτῆς τοῦ
πάσχα, εἰδὼς ὁ ᾿Ιησοῦς 6 ὅτι ἐλή-
λυθεν αὐτοῦ ἡ ὥρα, ἵνα μεταβῇ
ἐκ τοῦ κόσμου τούτου πρὸς τὸν
πατέρα, ἀγαπήσας τοὺς ἰδίους
τούς ἐν τῷ κόσμῳ, εἰς τέλος ἠγά-
πησεν αὐτούς.

2 καὶ δείπνου γενομένου, τοῦ
διαβόλου ἤδη βεβληκότος εἰς τὴν
καρδίαν ᾿]ούδα Σίμωνος ᾿ἴσκα-
ριώτου, ἵνα αὐτὸν παραδῷ,

3 εἰδὼς ὁ ᾿]ησοῦς, ὅτι πάντα
δέδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς
χεῖρας, καὶ ὅτι ἀπὸ Θεοῦ ἐξῆλθε
καὶ πρὸς τὸν Θεὸν ὑ ὑπάγει,

4 ἐγείρεται ἐκ τοῦ δείπνου, καὶ
τίθησι τὰ ἱμάτια, καὶ λαβὼν λέν-
τιον διέζωσεν ἑαυτόν:

5 εἶτα βάλλει ὕδωρ εἰς τὸν
νιπτῆρα, καὶ ἤρξατο νίπτειν τοὺς
πόδας τῶν μαθητῶν, καὶ ἐκμάσ-
σειν τῷ λεντίῳ ᾧ ἦν διεζωσμένος.

6 ἔρχεται οὖν πρὸς Σίμωνα

τ See ch. 2: 12, Ν. Ζ.

ff See ch. 3: 16, Ν. 6.

® The word, things, is here inserted to indicate the plural
This I have often done elsewhere.

form of the relative.
h See N. j, ch. 10: 6.

* See N. q, ch. 4: 18.
= See N. k, ch. 1: 7.

+ Lachm. places ὃ ἤησους in brackets.
BDLH, and others, and some ancient Verss.) rejects it.

4 W—E. V.,

Tisch. (with MSS.
“ Es

REVISED VERSION.

‘from myself; but the Father
who sent me ‘himself gave me
a commandment, what I should
say, and what I should speak.

50 And I know that his corn-
mandment is ‘feternal life : what
‘things I say, therefore, as the
Father hath ‘spoken to me, so
I speak.

CHAP. XIII.

Now before the feast of the
Passover, Jesus, knowing that his
hour was come, that he should
depart out of this world to the
Father, having loved his own
that were in the world, he loved
them to the end.

2 And, supper being ended,
the Devil having now put into
the heart of Judas Iscariot, [son]}
of Simon, *that he should betr ay
him,

3 Jesus, knowing that the
Father had given chim all things,
into [his] hands, and that he came
out from God, and was going to
God,

4 Riseth up from the supper,
and layeth aside [his] garments,
and taking a towel, girded him-
self.

5 4Afterward he «putteth wa-
ter into the basin, and began to
wash the feet of the disciples,
and to wipe with the towel with
which he had been girded.

6 He cometh, therefore, to Si-

werde mechanisch aus y. 1 wiederholt.” (Meyer.)—I would
leave it out, and translate, He, knowing, &c.

© It is evident that αὐτῷ is dependent on δεδωκε, and is not
to be construed with zecgas, as the dative of possession. I
have, therefore, given a more literal translation of the clause,
without, as I trust, impairing its force, or beauty.
Mark 4: 17.—I think eere will bear this ren-
dering in all cases, except in Heb. 12: 9.
rendering to then, which is common in the E. V.

e W., R., Kenr.—Vulg. (mittit.)—This is the usual render-
ing of βαλλω, and I see no reason for departing from it.

I greatly prefer this

94 THE GOSPEL. BY JOHN. CHAP. XIII.
KING JAMES’ VERSION. GREEK TEXT. REVISED VERSION.
Peter: and Peter said unto Πέτρον. καὶ λέγει αὐτῷ ἐκεῖνος, mon Peter; and ‘he saith to him,

him, Lord, dost thou wash my
feet?

7 Jesus answered and said un-
to him, What I do thou knowest
not now; but thou shalt know
hereafter.

8 Peter saith unto him, Thou
shalt never wash my feet. Je-
sus answered him, if I wash

thee not, thou hast no part with |,

me.

9 Simon Peter saith unto him,
Lord, not my feet only, but also
my hands and my head.

10 Jesus saith to him, He that
is washed needeth not save to
wash his feet, but is clean
every whit: and ye are clean,
but not all.

11 For he knew who should
betray him: therefore said he,
Ye are not all clean.

12 So after he had washed
their feet, and had taken his
garments, and was set down
again, he said unto them, Know
ye what I have done to you?

13 Ye call me Master, and
Lord: and ye say well; for so
I am.

14 If I then, your Lord and
Master, have washed your feet ;

f I suppose the only reason for inserting Peter, in this clause,
in most of the English Versions was, that the subject of the
verb might be certainly known to the reader; but clearly no
such device is needed. Indeed, it may be doubted whether the
emphatie «xecvos is genuine, as it is cancelled by Lachmann and
Tischendorf on the authority of ancient MSS. Still, I would

retain it.

! All agree, that Aovecy means to wash the whole body, or to
bathe, while xzvecy means to wash (a part of the body).

Κύριε, σύ μου νίπτεις τοὺς πό-
δας;

i ᾿Απεκρίθη ᾿Ἰησοῦς καὶ εἶπεν
αὐτῷ, "Οἱ ἐγὼ ποιῶ, σὺ οὐκ οἶδας
ἄρτι, γνώσῃ δὲ μετὰ ταῦτα.

,ὔ 2 ‘e / > Ν

, 8 4 ἐγει αὐτῷ “Πέτρος, Οὐ μὴ
> ta

νίψῃης Tous πόδας μου εἰς τὸν αἰῶ-
> / > - e > Lad

«πεκρίθη αὐτῷ ὁ ᾿Ϊ]ησοῦς,

Ν Ν
Hay μὴ νίψω σε, οὐκ ἔχεις μέρος

> ΄σ
μετ᾽ ἐμοῦ.

9 Aeye αὐτῷ Σίμων Πέ ἐτρος,
Κύριε, μὴ τοὺς a μου μόνον,
ἀλλὰ καὶ τὰς χεῖρας καὶ τὴν κε-

΄
φαλὴν.
al - «ε

10 Δέγει αὐτῷ ὁ ‘Inaovs, 0
λελουμένος οὐ χρείαν ἔχει ἢ τοὺς
πόδας νίψασθαι, ἀλλ᾽ ἔστι καθα-
pos ὅλος" καὶ ὑμεῖς καθαροί ἐστε,
> > ΕΣ QA ΄
αλλ οὐχὶ πάντες.

” \ Ν /
11 Hoe yap τὸν παραδιδόντα
/ ἣν, cal 53 Ω
αὐτόν- διὰ τοῦτο εἶπεν, Οὐχὶ πάν-
τες καθαροί ἐστε.
“ 3 ΕΣ Ἂς /

12 Ore οὖν evupe τοὺς πόδας
> to . ». NS Ul €
αὐτῶν, καὶ ἔλαβε τὰ ἱμάτια av-

a \ (4 3
τοῦ, ἀναπεσὼν πάλιν, εἶπεν av-
τοῖς, Ζινώσκετε τί πεποίηκα
ὑμῖν;

13 ὑμεῖς φωνεῖτέ με, Ὁ δι-
δάσκαλος, καὶ ὁ κύριος" καὶ κα-
λῶς λέγετε, εἰμὶ γάρ.

᾽ 5 ᾿ς Ἂν ” δι. tek

14 εἰ οὖν ἐγὼ ἔνιψα ὑμῶν

Ν / ε , Ἂς ε
τοὺς πόδας, ὁ κυριος καὶ ὁ δι-

να.

(hath been bathing) ;
De Wette.

to be confounded in the mind of the mere Eng. reader.

Lord, dost ruov wash my feet ἢ

7 Jesus answered, and said to
him, What I am doing, τηοῦ
knowest not now, but thou shalt
know hereafter.

8 Peter saith to him, Thou
shalt never wash my feet. Je-
sus answered him, If I wash
thee not, thou hast no part with
ME.

9 Simon Peter saith to him,
Lord, not my feet only, but also
[my] hands, and [my] head.

10 Jesus saith to him, He that
hath been ‘bathed Jhath no need,
‘unless to wash the feet, but is
laltogether clean: and yE are
clean, but not all.

11 For he knew him that be-
trayed him: because of this he
said, Ye are not all clean.

12 "When, therefore, he had
washed their feet, and taken his
garments, sitting down again, he
said to them, Do ye know what
I have done to you?

13 Yr call me, The Teacher,
and, The Lord, and ye say well,
for I am.

14 If, then, I, the Lord, and the
Teacher, have washed your feet,

object, however, in making the proposed change, is, simply, to
make a distinction between the two words, which are here liable

Camp.

Sharpe (hath been cleansed) —Newe., Wesl.,

) See ch. 2 : 25, N. x.

« Save, in this sense, is obsolete—Lachm. has δὲ «an, for ἡ.

1 See ch. 7:
My

23, N. j—Every whit is obsolete.
m KE, V. commonly.—Sharpe, Dodd., Penn.

THE GOSPEL. BY JOHN.

KING JAMES’ VERSION.

ye also ought to wash one ano-
ther’s feet.

15 For I have given you an
example, that ye should do as I
have done to you.

16 Verily, verily, I say unto
you, The servant is not greater
than his lord; neither he that
is sent greater than he that
sent him.

17 If ye know these things,
happy are ye if ye do them.

18 I speak not of you all; I
know whom I have chosen ; but
that the scripture may be fulfill-
ed, He that eateth bread with
me, hath lifted up his heel
against me.

19 Now I tell you before it
come, that when it is come to
pass, ye may believe that I am
he.

20 Verily, verily, I say unto
you, He that receiveth whomso-
ever I send, receiveth me, and
he that receiveth me, receiveth
him that sent me.

21 When Jesus had thus said,
he was troubled in spirit, and
testified, and said, Verily, verily,
I say unto you, that one of you
shall betray me.

» The E. V. of this clause is by no means literal ;
most similar cases, it lacks much of the force of the Orig.—
Καὶ is often rendered so, and properly. The textual order of
words is followed by Dodd., Nary, Penn, Kenr.

° Nor is, in this case, more agreeable to modern usage than

GREEK TEXT.

, ro
δάσκαλος, καὶ ὑμεῖς ὀφείλετε
» , , 3. /
ἀλλήλων virre τοὺς πόδας.
/ ‘ sf lal
15 ὑπόδειγμα yap ἔδωκα ὑμῖν,
or” \ Jind > can
iva καθὼς ἐγὼ ἐποίησα ὑμῖν, Kai
ὑμεῖς ποιῆτε.
16 βὰν ἅν Ἀ ré En Ae ’
ἀμὴν ἀμὴν λέγω ὑμῖν, οὐκ
yw fol / ΄σ ,
ἔστι δοῦλος μείζων τοῦ κυρίου
ε a Qi raw ,
αὑτοῦ, οὐδὲ ἀπόστολος μείζων
ro /
τοῦ πέμψαντος αὐτόν.
> - » 4
17 εἰ ταῦτα οἴδατε, μακάριοί
Ν col 7.
ἐστε ἐὰν ποιῆτε αὐτά.
4 “
18 οὐ περὶ πάντων ὑμῶν λέ-
\ 3 A ’΄
yo: ἐγὼ οἶδα οὺς ἐξελεξάμην.
ἀλλ᾽ ἵνα ἡ γραφὴ “πληρωθῇ, Ὃ
τρώγων μετ᾽ ἐμοῦ τὸν ἄρτον,
ἐπῆρεν ἐπ᾽ ἐμὲ τὴν πτέρναν αὐ-
τοῦ.
/ cal Ἂν
19 ἀπ᾽ ἄρτι λέγω ὑμῖν πρὸ
“ / a “ ἐς
τοῦ γενέσθαι, ἵνα ὅταν γένηται,
/ >
πιστεύσητε OTL ἐγώ εἰμι.

20 ἀμὴν ἀμὴν λέγω ὑμῖν, ὋὋ
λαμβάνων ἐάν τινα πέμψω, ἐμὲ
λαμβάνει: ὁ δὲ ἐμὲ λαμβάνων,
λαμβάνει τὸν πέμψαντά με.

21 Tatra εἰπὼν ὁ ᾿]ησοῦς
ἐταράχθη τῷ πνεύματι, καὶ ἐμαρ-
τύρησε καὶ εἶπεν, ᾿Αμὴν ἀμὴν.
λέγω ὑμῖν, ὅτι εἷς ἐξ ὑμῶν παρα-
δώσει με.

CHAP. XIII.

and, as in

95

REVISED VERSION.

yE ought also to wash one an-
other’s feet.

15 For I have given you an
example, that, "as I have done
to you, "so YE should do.

16 Verily, verily, I say to you,
A servant is not greater than his
lord, enor an Papostle, greater
than he that sent him.

17 If ye know these things,
happy are ye, if ye do them.

18 Iam not speaking of you
all: I know whom I chose: but
that the Scripture may be ful-
filled, He that ate bread with
ME, lifted up his heel against mz.

19 Even now, I tell you be-
fore it come to pass, ‘so that,
when it cometh to pass, ye may
believe that I am.*

20 Verily, verily, I say to you,
He that receiveth, *if I send any
one, receiveth me: and he that
recelveth mx, receiveth him that
sent me.

21 Jesus, saying ‘these things,
was troubled in "the spirit, and
testified, and said, Verily, verily,
I say to you, that one of you
will betray me.

the former is strictly an ecclesiastical term, whose meaning (to
the mere English reader) may be modified, amplified, or covered
up, with little difficulty, by designing spiritual leaders.

r KE. V., next clause of this verse, and often elsewhere.—

neither.

Pp K. V. in all other places, except two, (2 Cor. 8 : 23. Phil.
2: 25,) in which it is translated messenger. While I have
retained, or rather restored, from the prevailing usage, the
word, apostle, in the text, at the same time, I confess, that I
should vastly prefer to translate this word, messenger, in all
cases. (It occurs nowhere else in John.)—1. Because the latter
is strictly a translation of the Orig. word, while the former is
merely, (like baptize, presbytery, and others,) a transfer.—
2. Because the latter is a term in use in the common business
of life, and, therefore, well understood by the people, while

Sharpe, Newe., Dodd., Nary, Penn, Kenr.
* See ch. 8 : 24, N. v.

ss The Textus Receptus reads literally, “If I send any one.”
Most probably, the more ancient reading, adopted by Lachmann
and Tischendorf, ἂν teva, whomsoever, is the true one. I would
recommend, therefore, that the E. V., whomsoever I send, be
retained.

t See ch. 9 : 6, Ν. 6.
= See ch. 11 : 33, N. g.

96

KING JAMES’ VERSION. |

22 Then the disciples looked
one on another, doubting of
whom he spake. |

23 Now there was leaning on
Jesus’ bosom, one of his disci-|
ples, whom Jesus loved. |

24 Simon Peter therefore,
beckoned to him, that he should
ask who it should be of whom
he spake.

25 He then, lying on Jesus’
breast, saith unto him, Lord who
is it?

26 Jesus answered, He it is to
whom I shall give a sop, when I
have dipped zt. And when he
had dipped the sop, he gave 7t to
Judas Iscariot the son of Simon.

27 And after the sop Satan
entered into him. Then said
Jesus unto him, That thou doest,
do quickly.

28 Now no man at the table
knew for what intent he spake
this unto him.

29 For some of them thought,
because Judas had the bag, that
Jesus had said unto him, Buy

GREEK TEXT.

3, =
22 ᾿Πβλεπον οὖν εἰς ἀλλήλους
/
οἱ μαθηταὶ, ἀπορούμενοι περὶ τί-
νος λέγει.
5). \ te “
28 nv δὲ ἀνακείμενος εἷς τῶν
cad fal “ y “ tal
μαθητῶν αὐτοῦ ἐν τῷ KOATO τοῦ
᾽ a a > f «5 a
Inood, ov nyara ὁ ᾿Ϊ]ησοῦς"
/ 5 /
24 νεύει οὖν τουτῳ Σίμων ITe-
, a @
τρος πυθέσθαι τίς av εἴη περὶ οὗ
λέγει.
» Ν dure 3. > IIR Ν
25 ἐπιπεσὼν δὲ ἐκεῖνος ἐπὶ τὸ
nO Ὁ ᾿]ησοῦ, λὲ ITO
στῆθος τοῦ Ἰησοῦ, λέγει αὐτῷ,
Κύριε, τίς ἐστιν ;
20 ᾿Αποκρίνεται ὁ ᾿Ϊ]ησοῦς,
nm ft © Ἄχ οἷ ΄ ὧν
"Exeivos ἐστιν ᾧ ἐγὼ βάψας τὸ
3 /
ψωμίον ἐπιδώσω. Kat ἐμβάψας
Ἂ ,
τὸ ψωμίον, δίδωσιν ᾿Πούδᾳ Σί-
μωνος ᾿Ϊσκαριώτῃ.
9 Ν Ν Ν / /
27 καὶ μετὰ τὸ ψωμίον, τότε
5» ray > 3 ΄σ « a
εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς.
΄ 53 ry > a a
λέγει οὖν αὐτῷ ὁ ᾿Ϊ]ησοῦς, “Ὁ
rad 4
ποιεῖς, ποίησον τάχιον"
a \ , cal
28 Tovro δὲ οὐδεὶς ἔγνω τῶν
Ν 53 lal
ἀνακειμένων πρὸς τί εἶπεν αὐτῷ.
/ Ν
29 τινὲς γὰρ ἐδόκουν, ἐπεὶ TO
,ὕἷ 5 ε > /
γλωσσόκομον εἶχεν ὁ ‘Lovdas,
σ΄ δ 4 > a {π 1 fol 7A /
ore λέγει αὐτῷ ὁ Inaods, ’Ayo-

THE GOSPEL. BY JOHN. CHAP. XIII.

REVISED VERSION.

22 The disciples, therefore,
‘kept looking one upon another
doubting of whom he was speak-
ing.

23 Now there was vreclining
on the bosom of Jesus, one of
his disciples, whom Jesus loved.

24 Simon Peter, therefore,
*noddeth to nM, *to inquire who
it was, of whom he »was speak-
ing? :

25 And he, “reclining on the
breast of Jesus, saith to him,
Lord, who is it?

26 Jesus answereth, He it is,
to whom I, after dipping, shall
give the *morsel. And dipping
the «morsel, he giveth Gt] to
Judas Iscariot, [son] of Simon.

27 And after the morsel, "then
entered Satan into him. Jesus,
therefore, saith to him, What thou
doest, do quickly.

28 Now no one ‘of those sit-
ting at table knew for what he
asaid this to him.

29 For some were thinking,
since Judas had the bag, that
Jesus was saying to him, Buy

v See N. 0, ch. 7:11.

~ Vulg. (recumbens).—It is very difficult to present those
passages descriptive of table scenes to the Eng. reader, in an
appreciable form, because the customs to which they refer,
many of them, are so imperfectly known among us. If I am
not mistaken, however, lean is not elsewhere used, in the E. V.
in deseribing the manner of sitting at table, while recline is
often so used. In y. 25, the Text. Rec. has ἐπέσεσων = fall-
ing back, (as some translate it,) but the reading of some of the
best MSS. is avaxeowy = ἀνακείμενος. This is, most probably,
the true reading. For further light on this subject, see Penn’s
Annot. on these verses, and Jahn’s Bib. Archeol., § 146.—
Newe., mar.

* Dodd. says that this word “might more exactly be ren-
dered nodded.”—Penn, Fr. S..—M., (made a sign.)—To beckon
does not convey, to modern ears, the exact idea of the Orig.,
WEVELY.

Σ Instead of zuteoFac τις αν ecm, Lachm. and Tisch. follow-
ing the most ancient MSS. have καὶ deyee avtw* Eure τις ἐστε;

I would recommend that this reading, (which is approved by
Meyer, Van Ess, All., Kist., Penn, and is also the reading of
the Vulg., and the Verss. made from it,) be adopted ; and that
the translation be, and saith to him, Say, who is it, &c.; and
that this note be put in the margin: According to some copies,
to inquire who it was, of whom, ἃς. I would also put is, for
was, in the last part of the verse.

« All agree in rejecting sop, as obsolete, and otherwise ob-
jectionable. Many adopt the marginal reading of the Εἰ V.,
as I have done, though this word is not full enough in its
meaning to convey all that is implied in the Orig. I have not
been able, however, to find a better word.

> There is certainly no difficulty in the way of rendering
TOTE.

« W., R., Sharpe, Newe.,, Nary, Van Ess, De W., and the
Latin Verss. all render these words literally, as I have done.

4 See N. g, ch. 1: 15.

© Rob.—As there is another word usually rendered because,
I would render exec uniformly since, or seeing that.

KING JAMES’ VERSION.

those things that we have need of
against the feast; or, that he
should give something to the
poor.

30 He then, having received
the sop, went immediately out :
and it was night.

31 Therefore, when he was
gone out, Jesus said, Now is
the Son of man glorified, and
God is glorified in him.

32 If God be glorified in him,
God shall also glorify him in
himself, and shall straightway
glorify him.

33 Little children, yet a little
while Iam with you. Ye shall
seek me; and, as I said unto
the Jews, Whither I go, ye
cannot come, so now I say to
you.

34 A new commandment I
give unto you, That ye love one
another; as I have loved you,
that ye also love one another.

35 By this shall all men know
that ye are my disciples, if ye
have love one to another.

36 Simon Peter said unto
him, Lord, whither goest thou ?
Jesus answered him, Whither I
go, thou canst not follow me
now; but thou shalt follow me
afterward.

THE GOSPEL. BY JOHN. CHAP. XIII.

GREEK TEXT.

e ΄“ἷ x \
pacov ὧν χρείαν ἔχομεν εἰς τὴν
ε / ΩΣ ΄- Oe ὧν “
ἑορτήν" ἢ τοῖς πτωχοῖς ἵνα τι δῷ.

Ν 3 a

30 λαβὼν οὖν τὸ ψωμίον ἐκεῖ-
νος, εὐθέως ἐξῆλθεν. ἦν δὲ νὺξ,
ὅτε οὖν ἐξῆλθε.

81 Aéyee ὁ ᾿]ησοῦς, Nov
2 Ῥ cq eX fol 2 ΄
ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου,

See Ν > ¢ > 2 fal
καὶ ὁ Θεὸς ἐδοξάσθη ἐν αὐτῷ.

32 εἰ ὁ Θεὸς ἐδοξάσθη ἐν αὐ-

a Crt: Ν , of δ >
τῷ, Kal ὁ Θεὸς δοξάσει αὐτὸν ἐν
εἴα “ Ν > ΄ LT ον,
ἑαυτῷ, καὶ εὐθὺς δοξάσει αὐτόν.

Je

, Ν
33 Texvia, ἔτι μικρὸν μεθ᾽
« ΄ 4 ,
ὑμῶν εἰμι. ζητήσετέ με, καὶ Ka-
aN 5 cat > a
θὼς εἶπον τοῖς [ουδαίοις, “Ort
[4 ε ΄ BD pg «- > » “
ὅπου ὑπάγω ἐγώ, ὑμεῖς οὐ du-
> “ τ - ἧς “΄
νασθε ἐλθεῖν, καὶ ὑμῖν λέγω ἄρτι.
Ν Ν ,ὕ a
34 ἐντολὴν καινὴν δίδωμι ὑμῖν,
a > cal > / Ν
ἵνα ἀγαπᾶτε ἀλλήλους: καθὼς
“ δ ec ΄σ
ἠγάπησα ὑμᾶς, ἵνα καὶ ὑμεῖς ἀγα-
΄ > /
πᾶτε aAAnAous.

3 / 7 ἂν
35 ἐν τούτῳ γνώσονται πάντες
“ > δ reo ΠῚ ah
ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν aya-
ΒΩ > 2 a
πὴν ἔχητε ἐν αλλὴηλοις.
, > “ ΄ 4
36 Aeye αὐτῷ Σίμων {Π|έ-
/ fol ’,
τρος, Κύριε, ποῦ ὑπάγεις ; ἀπε-
t el ε ? “ σ
κρίθη αὐτῷ ὁ ‘Inaovs, “που
4 , fol
ὑπάγω, ov δύνασαί μοι νῦν aKo-
a \ /
λουθῆσαι: ὕστερον δὲ ἀκολουθή-
σεις μοι.

97

REVISED VERSION.

what things we have need of ‘for
the feast; or, that he should
give something to the poor.

30 He, therefore, receiving
the *morsel, went immediately
out. And it was night.

31 When, therefore, he went
out, Jesus saith, “Even now was
the Son of man glorified, and God
was glorified in him.

32 If God was glorified in him,
God will also glorify him in him-
self: "yea, he will ‘immediately
glorify him.

33 Little children, yet a little
while Iam with you. Ye will
seek me, and, as I said to the
Jews, }That whither I am going
YE can not come, so I say to you
how.

34 A new commandment I
give to you, That ye love one
another: as I loved you, that vz
also love one another.

35 By this will all know that
ye are my disciples, if ye have
love one for another.

36 Simon Peter saith to him,
Lord, whither art thou gomg?
Jesus answered him, Whither I
am going thou canst not follow
me now; but thou wilt follow
me afterwards.

εἰ See N. h, ch. 12: 7.

δ Rob.—Even now, referring to a time just past—It must
have been a great relief to Jesus, (who perfectly knew the
heart of Judas,) when he went out, to return no more to the
company of the Apostles. Blo. and others, take these aorists
in a future sense. But I cannot find that the aorist is ever
used, at least in the N. T. strictly as a future. Like the pre-
sent it often describes things that occur habitually, and thus
may have a bearing upon future time; but it is not used to
convey a proper prediction of that which is only future. I
know not why the translators have so generally rendered these
aorists by the present, unless because of the qualifying vv:
but the use of this word in reference to past time is frequent:
6. δ. (with the aor.) ch. 21:10. Matt. 26:65. Rom. 5:11,

in none of which cases does the Εἰ. V. render by the present:
(with the imperf.) ch. 11 : 8. Also, Xen. Cyr. 4, 5, 48.—I sup-
pose the idea conveyed to be, That, in the entering of Satan
into Judas, and his going out, with the determined purpose of
betraying his Lord, both God and his son were glorified—not,
perhaps, in the sight of men, but in the sight of angels, and
of men redeemed, who saw in this act the beginning of that
great drama that was about to be enacted.

h See N. τι ch. 1: 20.

iE. V., ch. 21:3. Mark 1:12, 28.—I would always so render
this adverb.—Straightway is obsolete.

) There is nothing to prevent the translation of this ὅτι.

KING JAMES’ VERSION.

37 Peter said unto him, Lord,
why cannot I follow thee now?
I will lay down my life for thy
sake.

38 Jesus answered him, Wilt
thou lay down thy life for my
sake? Verily, verily, I say unto
thee, The cock shall not crow,
till thou hast denied me thrice.

CHAP. XIV.

Ler not your heart be trou-
bled: ye believe in God, believe
also in me.

2 In my Father’s house are
many mansions: if ἐξ were not so,
I would have told you. I go to
prepare a place for you.

3 And if I go and prepare a
place for you, I will come again
and receive you unto myself;
that where I am, there ye may
be also.

4 And whither I go ye know,
and the way ye know.

GREEK TEXT.
37 Λέγει αὐτῷ ὁ Πέτρος,
Κύριε, διατί οὐ δύναμαί σοι ἀκο-
’ : Mee
5 + ΄
λουθῆσαι ἄρτι; τὴν ψυχήν μου
\ “
ὑπὲρ σοῦ θήσω.
΄“ > a
38 ᾿Απεκρίθη αὐτῷ ὁ ᾿]ησοῦς,
\ / [2 \ > - ,
Thy ψυχὴν σου ὑπὲρ ἐμοῦ θη-
» Ν Ἂ »
σεις; ἀμὴν ἀμὴν λέγω σοι, οὐ
\ / 2
μὴ ἀλέκτωρ φωνήσει ἕως ob ἀπαρ-
/ /
νήσῃ με τρίς.

CHAP. XIV.

\ , cao «
My ταρασσέσθω ὑμῶν ἡ Kap-
/ / , \ Ν
δία: πιστεύετε εἰς τὸν Θεὸν, καὶ
\ ,
εἰς ἐμὲ πιστεύετε.
3 ΄ > / “ »
ἐν τῇ οἰκίᾳ τοῦ πατρὸς μου
x , Ὼ x \ \
μοναὶ πολλαί εἰσιν: εἰ δὲ μὴ;
5 Ὰ ε« κα ΄ ε ΄
εἶπον ἂν ὑμῖν: πορεύομαι ἑτοιμά-
/ c a
σαι τόπον ὑμῖν.
WN A x te
3 καὶ ἐὰν πορευθῶ καὶ ἕτοι-
, ce ἴα , ΄ »
μάσω ὑμῖν τόπον, πάλιν ἔρχομαι
XN ΄ © lal Ν >
καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυ-
/ ec “ ἀν ν ON ᾿ ΤΕ lal
TOV" ἵνα ὅπου εἰμὶ ἐγὼ, καὶ ὑμεῖς
ἦτε.
ἙΝ » Ν « / ”
4 καὶ ὅπου ἐγὼ ὑπάγω οἴδατε,
ἐν x « Ἂν Ε
καὶ τὴν ὁδὸν οἴδατε.

THE GOSPEL. BY JOHN. CHAP. XIV.

REVISED VERSION.

37 Peter saith to him, Lord,
why can not I follow thee now?
I will lay down my life“for THEE.

38 Jesus answered him, wilt
thou lay down thy life ‘for mz?
Verily, verily, I say to thee, The
cock ‘will not crow, till thou
hast denied me three times.

CHAP. XIV.

Ler not your heart be trou-
bled: «believe «on God, «and be-

lieve *on ME.

2 In my Father’s house are
many mansions: >but if not, I
would have told you. I am going
to prepare a place for you.

3 And if I go and prepare a
place for you, lam coming again,
and will receive you to myself,
so that where I am, yE may be
also.

4 And whither I am going ye
know, cand the way ye know.

« For the sake of is commonly, in Greek, dca, while ὕπερ,
with the genitive, is generally rendered for, in the E. V.—See
ch.6:51; 10: 11,15; 11: 4, 50, 51, 52; 15: 18; 18:14, and
elsewhere, often.

1 Newe., Penn.

m E. V., Acts 11 : 10.—Thrice is gone partially into disuse.

* A difficulty of frequent occurrence presents itself in this
passage, arising out of the ambiguity of the Orig. I am satis-
fied that the E. V.is wrong; for, as Camp. well remarks, “the
two clauses are so similarly expressed, and linked together by
the copulative, that it is, I suspect, unprecedented to make the
verb in one an indicative, and the same verb repeated in the
other an imperative. The simple and natural way is, to render
similarly what is similarly expressed ; nor ought this rule ever
to be departed from, unless something absurd or incongruous
should follow from the observance of it.” The simple question,
then, is, should πέστευετε be rendered in both cases indicatively,
or imperatively ? Hither will give a good and apposite sense.
The imperative rendering is adopted by Cyr., Nonnus, Theoph.,
Euth., Zig., Knapp, Paulus, Kuin., Liicke, Tholuck. De W., B.
Crus., Maier, Meyer, Camp., Blo., Newe., Dodd., Wesl., Schott,
Trem., Van Ess.—Luther is almost the only respectable au-

thority for the indicative rendering in both clauses.—I have
changed the preposition in to on, not only because this is the
usual manner of rendering evs, after πέστευω, but because the
latter is plainer, and less liable to misapprehension than the
former.—I would remark that, though, as a general rule (see
N. z, ch. 5: 39), we are to prefer the indicative to the im-
perative rendering in cases of ambiguity, yet here the latter is
plainly suggested by the undoubted imperative, ταρασσεσθϑω,
in the preceding clause.

> The supplied words of the E. V. are certainly not neces-
sary to make sense, or to conyey the idea of the original
clearly. The Version I have given is strictly literal.—R.

© Tisch. omits the second xaz, and the second odare, in this
verse. Lachm. encloses these words in brackets. They are
wanting in MSS. BCQLX, and others of later dates, as also
in several ancient Verss. I would adopt the reading of Tisch.,
and translate, ye know the way ;—1. Because this seems to be
the most ancient reading extant.—2. Because it removes the
unpleasantness arising from the apparently flat contradiction
between this clause of the Text. Rec., and the reply of Thomas,
in the next verse.—I would append this marginal note: Ac-
cording to some copies, ye know, and the way ye know.

THE GOSPEL. BY JOHN. CHAP. XIV.

KING JAMES’ VERSION.

5 Thomas saith unto him,
Lord, we know not whither thou
goest; and how can we know
the way?

6 Jesus saith unto him, Iam
the way, and the truth, and the
life: no man cometh unto the
Father, but by me.

7 If ye had known me, ye
should have known my Father
also: and from henceforth ye
know him, and have seen him.

8 Philip saith unto him, Lord,
shew us the Father, and it suf-
ficeth us.

9 Jesus saith unto him, Have
I been so long time with you,
and yet hast “thou not known
me, Philip? he that hath seen
me, hath seen the Father; and
how sayest thou tren, Shew us
the Father ?

10 Believest thou not that I
am in the Father, and the Fa-
ther in me? the words that I
speak unto you, I speak not of
myself: but the Father, that
dwelleth in me, he doeth the
works.

11 Believe me that I am in
the Father, and the Father in
me: or else believe me for the
very works’ sake.

GREEK TEXT.

5 “έγει αὐτῷ Θωμᾶς, Κύριε,
οὐκ οἴδαμεν ποῦ ὑπαγεις"
πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι ;

\
και

΄ Sy ae. 9 a > ,

6 “έγει αὐτῷ ὁ ᾿]ησοῦς, Eyo

’ ε €Qr WS See tier
εἰμι ἡ 0O0S καὶ ἡ ἀλήθεια καὶ ἡ

/ > Ν y Ν Ν
ζωή: οὐδεὶς ἔρχεται πρὸς τὸν
πατέρα, εἰ μὴ Ov ἐμοῦ.

Ἧς εἰ ἐγνώκειτέ με; καὶ τὸν πα-
τέρα μου ἐγνώκειτε, ἄν: καὶ ἀπ᾽
ἄρτι γινώσκετε αὐτὸν, καὶ ἑωρά-

΄
κατε αὐτόν.
4 > o /

8 Λέγει αὐτῷ Φίλιππος, Κυ-
ριε, δεῖξον ἡ ἡμῖν τὸν πατέρα, καὶ
ἀρκεῖ ἡμῖν.

> ΄ > -

9 Λέγει αὐτῷ ὁ ᾿]ησοῦς, To-

“ / > c tal
σοῦτον χρόνον μεθ᾽ ὑμῶν εἰμι,

Ἂς » + 4 i; «
καὶ οὐκ ἔγνωκας με Φίλιππε; ὁ

Ν \ 2 ἣν, ΄ὔ
ἑωρακὼς EME, ἑώρακε τὸν πατέρα:

Ν “ Ν / co c lod
καὶ πῶς σὺ λέγεις, AetEov ἡμῖν

Ν /
TOV πατέρα;
> ΄ ¢ ὙΜΑ͂Σ, Ὁ ta
10 ov πιστεύεις ὅτι ἐγὼ ἐν τῷ
‘\ ΄
πατρὶ, καὶ ὁ πατὴρ ἐν ἐμοί ἐστι ;
No enh tee. Nels See >
Ta ῥήματα a ἐγὼ λαλώ υμίν, ἀπ
» ~ > “ ε \ Ἂν ε
ἐμαυτοῦ οὐ λαλῶ: ὁ δὲ πατὴρ ὁ
᾽ δ, tal Ν
ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τὰ
»Μ
ἔργα.
/ , “ δεν >

11 πιστεύετε μοι ὅτι ἐγὼ ἐν

“ \ ove \ > > fe
τῷ πατρὶ, καὶ ὁ πατὴρ ἐν ἐμοί
> \ \ \ Ne IN ΄
εἰ δὲ μὴ, διὰ τὰ ἔργα αὐτὰ πιστεύ-

/

ETE μοι.

99

REVISED VERSION.

5 Thomas saith to him, We
know not whither thou art going,
and how can we know the way 7

6 Jesus saith to him, I am the
way, and the truth, and the life:
no one cometh to the Father,
except by ME.

7 If ye had known me, ye
would have known my Father
also: and henceforth ye know
him, and have seen him.

8 Philip saith to him, Lord
show us the Father, and it ‘is
enough for us.

9 Jesus saith to him, Am I so
long time with you, and thou
dost not know me, Philip? He
that hath seen ΜῈ hath seen the
Father: and how sayest tHovu,
Show us the Father ?

10 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 myself; but the Father
who "fabideth in ΜῈ, *himself
doeth the works.

11 Believe me, "because I
[am] in the Father, and the
Father in me: >but if not, ‘be-
cause of the works mGhontedlven
believe me.

f KE. V., Matt. 25 : 9—Kend., Kenr., Dubois, Dodd.

® See ch. 7:17, N. a.

5& See ch. 1 : 33, N. z.
h See ch. 2 : 12, N. z.

hh T take the meaning of this verse to be: “ Believe me for
what I am; but if not, believe me for what I do.” The
question in the preceding verse, “ Believest thou not, that I
am in the Father, and the Father in me?” is one that evidently
implies an affirmative answer, g. d., “ You can not possibly deny,
or doubt, that I am in the Father, and the Father in me.”
If this view of v. 10 be correct, how can the common inter-
pretation of v.11 be admitted? Would he solemnly exhort his

disciples to believe what he had just placed beyond the possi-
bility of being doubced by them? The version I propose also
presents a more apposite idea than the Εἰ. V. I confess, I can
see but little sense in the latter as it reads. It seems to re-
solve itself into this: “If you do not believe what I say, yet
believe me, from other considerations.”—Wesl. is the only
translator, so far as I have seen, who translates ὅτε, because,
in this place, as I have done.

Ὁ T make this change for the sake of euphony.

11 Under such circumstances as the present, αὐτὰ is com-
monly rendered, in the E. V. themselves.—Camp., Newe., Kenr.
Avra is wanting in at least one ancient MS. and in at least
two ancient Verss. Dodd., and Wesley omit it in their trans-
lations. The Vat. MS. has αὐτου, instead of it.

100

KING JAMES’ VERSION.

12 Verily, verily, I say unto
you, He that believeth on me,
the works that I do shall he do
also; and greater works than
these shall he do; because I go
unto my Father.

13 And whatsoever ye shall
ask in my name, that will I do,
that the Father may be glori-
fied in the Son.

14 If ye shall ask any thing in
my name, I will do zt.

15 If ye love me, keep my
commandments :

16 And I will pray the Fa-
ther, and he shall give you an-
other Comforter, that he may
abide with you for ever;

17 Even the Spirit of truth ;
whom the world cannot receive,
because it seeth him not, neither
knoweth him: but ye know him ;
for he dwelleth with you, and
shall be in you.

18 I will not leave you com-
fortless: I will come to you.

19 Yet a little while, and the
world seeth me no more; but
ye see me: because I live, ye
shall live also.

20 At that day ye shall know
that I am in my Father, and ye
in me, and 1 in you.

21 He that hath my command-
ments, and keepeth them, he it

} The pronoun, μου, is rejected by Lachm. and Tisch., on
what Meyer considers good authority. I would not, however,

venture to recommend its rejection.
k See ch. 4: 18, N. α.
1 See N.d, ch. 4: 31.

Nn See N. z, ch. 1: 33.—In y. 16, Lachm. and Tisch. have
7, for μένῃ, following several of the best MSS. I would adopt
this reading, and translate, may be with you, &c.—Meyer,

Penn.

= EK. V., Mar., R.—W.., ( fadirless.) ; Camp. (see his Note,

THE GOSPEL. BY JOHN. CHAP. XIV.

GREEK TEXT.

12 ’Apny ἀμὴν λέγω ὑμῖν, ὁ

/ 2 » δ Nowy. aA » ἂν
'πιστευῶὼν ELS ELLE, τὰ EPYA ἃ EYW

΄“ cod ,

ποιῶ, κἀκεῖνος ποιήσει, καὶ μεί-
΄ὔ a 7 Ν
(ova τούτων ποιήσει: OTL ἐγὼ

Ν Ν la

πρὸς τὸν πατέρα μου πορεύομαι.
“ Ὰ / “

18 καὶ ὅ τι ἀν αἰτήσητε ἐν τῷ

/ “-“ / Ὁ
ὀνόματί μου, τοῦτο ποιήσω: ἵνα

ie Ν 2 tal PWS
δοξασθῇ ὁ πατὴρ ἐν τῷ υἱῷ.

14 ἐάν τι αἰτῆσητε ἐν τῷ ὀνό-

4 ἐάν τι αἰτήσητε ἐν τῷ ovo
ματί μου, ἐγὼ ποιήσω.
» A 3 ΄- »: Ν >

15 Sav ἀγαπᾶτέ pe, Tas ἐν-

X A XN 4,
Todas Tas ἐμὰς τηρήσατε.
3 \ / Ν

16 καὶ ἐγὼ ἐρωτήσω τὸν πα-

/ yu , ΄
τέρα, καὶ ἄλλον παράκλητον δώ-

x o ΄ > = ᾽
σει ὑμῖν, ἵνα μένῃ μεθ᾽ ὑμῶν εἰς
\ a
τὸν αἰῶνα,
Ν - “ / a

17 τὸ πνεῦμα THs ἀληθείας, ὃ
« lA 2 A - “
ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι

΄- Ν A ἣν

οὐ θεωρεῖ αὐτο, οὐδὲ γινώσκει

/ « r \ »»Ἤὔ Ἂς
αὐτό: ὑμεῖς δὲ γινώσκετε αὐτὸ,
, “ ΄σ
ὅτι παρ᾽ ὑμῖν μένει, καὶ ἐν ὑμῖν
y+
ἔσται.

, al ,

18 οὐκ ἀφήσω ὑμᾶς oppavovs-
ἔρχομαι πρὸς ὑμᾶς.

19 ἔτι μικρὸν καὶ ὁ κόσμος με
οὐκ ἔτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ

σ΄ SN) ~ Ἂς « tal i
με: ὅτι ἐγὼ ζῶ, Kal ὑμεῖς ζή-
σεσθε.

20 ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώ-
σεσθε ὑμεῖς ὅτι ἐγὼ ἐν τῷ “πατρί
μου, καὶ ὑμεῖς ἐν ἐμοὶ, κἀγὼ ἐν
ὑμῖν.

Sw, \ > / Ν

21 ὁ ἐχων τᾶς ἐντολὰς pov καὶ

΄σ ἐν ash 3
τηρῶν αὐτὰς, ἐκεῖνός ἐστιν ὁ ἀγα-

others (destitute.)

» This passage is ambiguous.

in loco); Dodd., Wesl.,

REVISED VERSION.

12 Verily, verily, I say to you,
He that believeth on me, the
works which I do shall he do
also; and greater than these shall

he do, because I am going to my
Father.

13 And whatever ye may ask
In my name, ‘this will I do; so
that the Father may be glorified
in the Son.

14 If ye ask any thing in my
name, I will do [it.]

15 If ye love me, keep my
commandments.

16 And I will task the Father,
and he will give you another
Comforter, that he may ‘abide
with you forever ;

17 The Spirit of truth, whom
the world cannot receive, be-
cause it seeth him not, nor
knoweth him : but ve know him,
because he nabideth with you,
and shall be in you.

18 I will not leave you ™or-
phans: I am coming to you.

19 Yet a little while, and the
world seeth me no more; but vE

see me, because I live, "and ye
shall live.

20 In that day shall yz know,
that I [am] in my Father, and
ye in ΜῈ; and 1 in you.

21 Hethat hath my command-
ments, and keepeth them, he it

Kenr., Sharpe, Nary, (as orphans) ;

The question is, does ὅτε in-

troduce a reason for what is said in the preceding part of the
verse, or for what is said in the last clause, “ Ye shall live ?”

I do not hesitate to adopt the view of Caly. and others, that
it refers to what precedes. (Luther, De W., Vul,
E. V. not only involyes an unnecessary transposition of the

ο΄. Kenr.) The

Orig. clauses, but leaves this part of the verse quite discon-

nected from the context.

KING JAMES’ VERSION.

is that loveth me: and he that)
loveth me, shall be loved of my
Father, and [ will love him, and
will manifest myself to him.

|
22 Judas saith unto him, (not)

Iscariot) Lord, how is it that,’

thou wilt manifest thyself unto
us, and not unto the world?

23 Jesus answered and said
unto him, If a man love me, he
will keep my words: and my
Father will love him, and we
will come unto him, and make
our abode with him.

24 He that loveth me not,
keepeth not my sayings: and the
word which ye hear is not mine, | 4
but the Father’s which sent me.

25 These things have I spoken
unto you, being yet present with

ou.

26 But the Comforter, which
is the Holy Ghost, whom the
Father will send in my name,
he shall teach you all things,
and bring all things to your re-
membrance, whatsoever I have
said unto you.

27 Peace I leave with you, my
peace I give unto you: not as
the world giveth, give I unto
you. Let not your heart be

troubled, neither let it be afraid.

THE GOSPEL. BY JOHN. CHAP. XIV.

101

GREEK TEXT.

‘TOV με: ὃ δὲ ἀγαπῶν με; ἀγαπη-

θήσεται ὑ ὑπὸ τοῦ πατρός μου, καὶ

ἐγὼ ἀγαπήσω αὐτὸν, καὶ ἐμφα-
νίσω αὐτῷ ἐμαυτόν.

2 “έγει αὐτῷ ᾿]ούδας, οὐχ ὁ
ees Κύριε, τί γέγονεν
ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυ-
τὸν, καὶ οὐχὶ τῷ κόσμῳ;

23 ᾿Απεκρίθη ὁ ᾿]ησοῦς καὶ
εἶπεν αὐτῷ, ᾿άν τις ἀγαπᾷ με,
τὸν "λόγον μου τηρήσει, καὶ ὁ
πατήρ μου ἀγαπήσει αὐτὸν, καὶ
πρὸς αὐτὸν ἐλευσόμεθα, καὶ μο-
νὴν παρ᾽ αὐτῷ ποιήσομεν.

24 ὁ μὴ ἀγαπῶν με; τοὺς λό-
yous μου οὐ τηρεῖ: καὶ ὁ λόγος
ὃν ἀκούετε, οὐκ ἔστιν ἐμὸς, ἀλλὰ
τοῦ πέμψαντός με πατρός.

95 Tadra λελάληκα ὑμῖν παρ᾽
ὑμῖν μένων"

\ Ν a
26 ὁ de παράκλητος, τὸ ]νεῦ-
Δ ὦ ἃ ΄ὔ ε Ν
μα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ
3 “-“ if. > - -
ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς
/ , Ψ»
διδάξει πάντα, καὶ ὑπομνήσει
a ἫΝ Ἂ 53 -
ὑμᾶς πάντα ἃ εἶπον ὑμῖν.

27 εἰρήνην ἀφίημι ὑμῖν, εἰρή-
νὴν τὴν, ἐμὴν δίδωμι ὑμῖν" οὐ κα-
θὼς ὁ κόσμος δίδωσιν, ἐ ἐγὼ δίδωμι
ὑμῖν. μὴ ταρασσέσθω ὑμῶν ἡ
καρδία, μηδὲ δειλιάτω.

Iscariot,) Lord,

REVISED VERSION.

is that loveth me; and he that
loveth me shall be loved by my
Father; and I will love him, and

/will manifest myself to him.

22 Judas saith to him, (not
cand how is it
reome to pass, that thou tart
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 Fa-
ther will love him, and we will
come to him, and make [our]
abode with him.

24 He that loveth me not,
keepeth not my swords 5 and the
word which ye hear is not mine,
but [that] ‘of the Father who
sent me.

25 These things have I spoken
to you, "abiding with you.

26 But the Comforter, the
Holy ‘Spirit, whom the Father
will send in my name, He will
teach you all things, and »remind
you of all things which I said
to you.

27 Peace I leave «to you:
mine own peace do I give to
you: not as the world giveth, do
I give to you: let not your
heart be troubled, nor let it be
afraid.

° Most of the editors, following the best MSS. insert zac

before τε.

P The E. V. is ambiguous, while there is no ambiguity in
the Orig. The idea is not, “in what manner wilt thou manifest
thyself?” though the Τὰ. V. will readily convey this idea ;
but, “ What hath happened, that thou art about to do this ?”
or, as I have suggested, “ Tow is it come to pass, &e.”—Meyer,
(was ist geschehen?) Van Ess, De W., (wie kommt es?)
Fr. S., (comment se fait-il?)—Nary.

9 See N. e, ch. 4: 47.

τ W., R.—The Orig. is in the sing., and I can see no reason
why the E. V. is plural.

* E. V. generally. See N. b, ch. 8: 51.

Ὁ I make this change for the purpose of avoiding the harsh-
ness of the construction adopted in the E. V.

Ὁ See N. z, ch. 1 : 33.

v See N. h, ch. 7: 39.

~ The single word, remind, exactly expresses the idea of the
Orig. verb in this connection, and is in common use, so as to
be well understood. Therefore I prefer to use it instead of
the clumsy periphrasis of the E. V.—Camp., Sharpe, Dodd.—
Which, not whatsoever, is the proper meaning of «.

* Says Blo., “Apujue is employed suitably to the imag-
ery, and alludes to a dying man as bequeathing.” Not only is
there nothing in the Greek corresponding to with, but this
preposition falls far short of giving a complete idea of the
| meaning intended to be conveyed.

102

KING JAMES’ VERSION.

28 Ye have heard how I said
unto you, I go away, and come
again unto you. If ye loved me,
ye would rejoice, because I said,
I go unto the Father: for my
Father is greater than I.

29 And now I have told you
before it come to pass, that when
it is come to pass, ye might be-
lieve.

30 Hereafter I will not talk
much with you: for the prince
of this world cometh, and hath
nothing in me.

31 But that the world may
know that I love the Father;
and as the Father gave me com-
mandment, even so I do. Arise,
let us go hence.

CHAP. XV.

Τ am the true vine, and my
Father is the husbandman.

2 Every branch in me that
beareth not fruit, he taketh
away: and every branch that
beareth fruit, he purgeth it, that
it may bring forth more fruit.

3 Now ye are clean through
the word which I have spoken
unto you.

4 Abide in me, and 1 in you.
As the branch cannot bear fruit
of itself, except it abide in the

GREEK TEXT.

28 ἠκούσατε ὅτι ἐγὼ εἶπον
ὑμῖν, ᾿“Ὑπάγω καὶ ἔρχομαι πρὸς
ὑμᾶς. εἰ ἡγαπᾶτέ με, ἐχάρητε ay
ὅτι εἶπον, Πορεύομαι πρὸς τὸν
πατέρα: ὅτι ὁ πατήρ μου μείζων
μου ἐστί.

29 καὶ νῦν εἴρηκα ὑμῖν πρὶν
γενέσθαι: ἵνα ὅταν γένηται, πι-
στεύσητε.

80 Οὐκ ἔτι πολλὰ λαλήσω
μεθ᾽ ὑμῶν" ἔρχεται γὰρ ὁ τοῦ
κόσμου τούτου ἄρχων, καὶ ἐν
ἐμοὶ οὐκ ἔχει οὐδὲν. ἀλλ᾽ ἵνα
γνῷ ὁ κόσμος, ὅτι ἀγαπῶ τὸν
πατέρα, καὶ καθὼς ἐνετείλατό μοι
ὁ πατὴρ, οὕτω ποιῷ. ἐγείρεσθε,
ἄγωμεν ἐντεῦθεν.

CHAP. XV.

ἜΠΤΓΩ εἰμι 7 ἄμπελος 7 ἀλη-
θινὴ, καὶ ὁ πατήρ μου ὁ γεωργός
ἐστι.

9

cal a » 3 Ν \ ΄
2 πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον
Ν / - Ν
καρπὸν, αἴρει αὐτό" καὶ πᾶν τὸ
Ν / , 3 ἘΝ ee
καρπὸν φέρον, καθαίρει αὐτὸ, iva
XN “2
πλείονα καρπὸν φέρῃ.
3, - \
3 ἤδη ὑμεῖς καθαροί ἐστε, διὰ
Ν ‘ a » « rat
Tov Aoyov ov AcAaANKa vyLLY.
, > > ἃς 2m 3, >
4 μείνατε ἐν ἐμοὶ, Kayw ἐν
1s Wer Ν Ν “ > 4
ὑμῖν. καθὼς TO κλῆμα οὐ δυνα-

MS /, > > ε a
ται καρπὸν φέρειν ἀφ᾽ ἑαυτοῦ,

y See οἷ. 4 :1, Ν. ἃ.

3. Most editors reject eco.

that, I said, be omitted, and would render ὅτε, that.

I would recommend, therefore,

f See ch. 18:1, N.

thorities there cited.

THE GOSPEL. BY JOHN. CHAP. XV.

REVISED VERSION.

28 Ye heard sthat I said to
you, I am going away, and I am
coming to you. If ye loved me,
ye would rejoice, because I said,
I am going to the Father; *be-
cause my Father is greater than I.

29 And now have I told you,
before it come to pass, so that,
when it cometh to pass, ye may
believe.

30 Ishall *no more talk much
with you: for the “ruler of «this
world is coming, and hath noth-
ing In ME.

ἘΠ But, that the world may
know, that I love the Father,
and as the Father gave me com-
mandment, so I do. ‘Arise, let
us go hence.

CHAP. XV.

I am the true vine, and my
Father is the husbandman.

2 Every branch in ΜῈ not
bearing fruit, he taketh it away ;
and every one bearing fruit, he
«pruneth it, so that it may "bear
more fruit.

3 Now ye are clean, «because
of the word which I have spoken
to you.

4 Abide in meg, and 1 in you.
As the branch cannot bear fruit
of itself, ¢if it abide not in the

a.

® See Robinson’s Lexicon, article καϑαέρω, with the au-

I should be glad to preserve, in the

translation, the resemblance between this word and zadtagor

a See ch. 1:15, N.1.
(clean), in the next verse ; but this seems impracticable—Newe.,

> This is the only passage in which οὐκ ezz is rendered here- Ἐπ
nn.

after in the ἘΠ. V. I think we may always, or nearly so, render
» E. V., former part of the verse, and often elsewhere.—See

ch. 12 : 24, N. c—W., Newc., Wesl., Penn.
© See ch. 6 : 57, N. k,
4 See ch. 3:3, N. g.

it no more, or no longer.—De W.
ἃ See ch. 12 : 31,'N.7.

© Most editors reject τουτου. I would, therefore, recommend
that the revision read, of the world, etc.

THE GOSPEL. BY JOHN. CHAP. XV.

109

KING JAMES’ VERSION. GREEK TEXT.

vine : no more can ye, except ye

[»Ξ᾽»» \ ΄ ᾽ ΄- » a “
ἐὰν μὴ μείνῃ ἐν TH ἀμπέλῳ, οὐ-
abide in me. |

| ’ A c ΄- aN Ν 2 > Ν
‘Tos οὐδὲ ὑμεῖς, ἐὰν μὴ εν ἐμοὶ
'μείνητε.
5 I am the vine, ye are the, 5 ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς
ΞΕ" , ε ΄ > >
branches: He that abideth in| τὰ κλήματα. ὁ μένων ἐν ἐμοὶ,

me, and I in him, the same) > \ ον te cae φέ Δ ΤΩΝ,
bringeth forth much fruit: for |<2¥@ 2 Aeisgh bre PB tombe
. . | .
without me ye can do nothing. 70” πολὺν" oT’ χωρὶς ἐμοὺυ οὐ
| / ° 2 ΄,
'δύνασθε ποιεῖν οὐδέν.
- Β | ΣΝ , ΄ ’ 3 Ν
6 If a man abide not in me,| ἐαν μὴ τις μεινῇῃ EV ἐμοί,
he is cast forth asa branch, and ἐβλήθη ἔξω ὡς τὸ κλῆμα, καὶ
is withered; and men gainer ΟΣ PGE AN pe OUai: GORE
them, and cast them into the fire, <S7P¢%7)> * Tapa
and they are burned. καὶ εἰς πῦρ βαλλουσι, καὶ καίεται.
7 If ye abide in me,and ΤΥ 7 ἐὰν μείνητε ἐν ἐμοὶ, καὶ τὰ
We eh yi μ μοῖ, sda
ree I = er , ’ Ca ΄, a»
words abide in you, ye shall ask ῥήματά μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν
what ye will, and it shall be done 2: ate aed Ν ,
unto you θελητε αἰτησεσθε, καὶ γενήσεται
ὑμῖν.
. Ὁ .} ,ὔ > ,
8 Herein is my Father glori-- 8 ἐν τούτῳ ἐδοξάσθη 6 πατήρ
ar 7 Faiths | \ \
fied, that ye bear much fruit ; so μου, iva καρπὸν πολὺν φέρητε:
shall ye be my disciples. Weekes , Seis ;
Kal γενήσεσθε ἐμοὶ μαθηταί.
= \ 77 ε
9 As the Father hath loved 9 Καθὼς ἠγάπησέ με ὁ πα-
. Ν ἣν. ΄ ΄σ
me, so have I loved you: con- τὴρ, κἀγὼ ἠγάπησα ὑμᾶς" μεί-

REVISED VERSION.

vine, ‘so neither [can] YE, ex-
cept ye abide in ME.

5 I am the vine, ye the
branches. He that abideth in
meg, and I in him, ‘ue beareth
much fruit: ®because without
ME ye can do nothing.

6 If any one abide not in ME,
he is cast "out like the ‘branches,
and is withered; and they gath-
er, jand cast them into the fire,
and they are burned.

7 If ye abide in me, and my
words abide in you, ‘whatever
ye may wish, 'ye shall ask, and
it shall be done to you.

8 =In this is my Father glori-
fied, that ye bear much fruit:
"and ye shall be my disciples.

9 As the Father loved me,
cand I loved you, vabide in my

tinue ye in my love.

¢ The E. V. of this phrase is by no means literal. Οοὑτως is
usually rendered so.—-See ch. 1 : 3, N. d.—W., R., (so neither).

f See ch. 1: 2, Nuc.
= See ch. 1: 15, N. i.
h Cast out is more in the modern style than cast forth.

‘ Tam satisfied that to zAnua is here used collectively, to
designate those branches, or vine-shoots which are broken off
by the vine-dresser as useless, or injurious to the vines.—
1. Because this idea is in perfect accordance with the descrip-
tion given. These useless branches are: 1) cast out, after
being broken off—2) they are withered, —3) they are gather-
ed up out of the way,—4) they are cast into the fire) they
are burned. This would be very unlikely to be the treatment
of any single branch.—2. Because the plural, αὐτὰ, in the
latter clause of the verse, refers to this xdAnuwa, as its antece-
dent. This, I admit, of itself proves nothing ; but is important
taken in connection with other circumstances. But, as I have
not been able to find a corresponding collective noun in English,
I have, as the nearest approximation, adopted the plural form,
retaining the article.

} By this change, which does not vary the sense, nor offer

any violence to grammar, I ayoid the supply of the second
them.—See ch. 5 : 21, N. h.

x K. V. often, elsewhere.

> cal > oo Lal > nm
(VATE ἐν TH ἀγαπῇῃ TH EL).

love.

1 Lachm. and Tisch. have αἰτησασϑε, with several of the
most reliable MSS. This reading is also favored by Griesb.
I would recommend that it be adopted, and that ye shall be
left out of the revision, with this note in the margin: Accord-
ing to some copies, ye shall ask, &e.—T., C., G., Penn.

™ See ch. 4: 37, N. n.

2 | would always translate καὶ, and, when this rendering will
make good sense, and, at the same time, good English. I see
no good reason for varying here from the usual rendering.—
Lachm. and Tisch., with many MSS., have γενησϑε, for yern-
σεσϑε. I would not venture to adopt this rendering, as it is not
too well sustained. “ Die Zeugen sind sehr getheilt.” (Meyer.)

° See N. n, above-—My authorities for this rendering of
zayo, in this yerse, are, Stoltz, Maldonat., Grot., Rosenm., and
Olsh.—Stoltz gives, I think, the idea of the Orig. in a less
literal form, in the following translation: “So wie der Vater
mich lieb hat, und ich Euch lieb habe, so verharret auch Ihr in
der Liebe zu mir.”—Says Grot., “Omnino hzec ita legenda uno
spiritu. Et subauditur ante μείνατε, οὕτως, ut supra, 3. et
6. 57. Sensus est, Sicut Pater me dileait, et ego vos, sic vos
me vicissim diligite.’ I have applied here the general rule,
already brought to notice, That every word must have assigned
to it its usual or primary signification, unless the contest,
or the analogy of faith should render such signification inad-
missible. Now κάγω means simply and 1. This is the usuat

104

THE GOSPEL. BY JOHN. CHAP.

XV.

KING JAMES’ VERSION.

10 If ye keep my command-
ments, ye shall abide in my love;
even as I have kept my Father’s
commandments, and abide in his
love.

11 These things have I spo-
ken unto you, that my joy might
remain in you, and that your joy
might be full.

12 This is my commandment,
That ye love one austher, as I
have loved you.

13 Greater love hath no man
than this, that a man lay down
his life for his friends.

14 Ye are my friends, if ye do
whatsoever I command you.

15 Henceforth, I call you not
servants; for the servant know-
eth not what his lord doeth:
but I have called you friends;
for all things that I have heard
of my Father, I have made
known unto you.

16 Ye have not chosen me,
but I have chosen you, and or-
dained you, that ye should go
and bring forth fruit, and that
your fruit should remain: that
whatsoever ye shall ask of the
Father in my name, he may give
it you.

17 These things I command
you, That ye love one another.

GREEK TEXT.

10 ἐὰν τὰς ἐντολάς μου τηρή-
σητε; μενεῖτε, ἐν τῇ ἀγάπῃ μου"
καθὼς ἐγὼ τὰς ἐντολὰς τοῦ πα-
τρός μου τετήρηκα, καὶ μένω αὐ-
τοῦ ἐν τῇ ἀγάπῃ.

11 ταῦτα “λελάληκα ὑμῖν, ἵνα
ἡ χαρὰ 7 ἐμὴ ἐν ὑμῖν μείνῃ, καὶ
ἡ χαρὰ ὑμῶν πληρωθῇ.

12 αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ,
a > lol > , \
wa ἀγαπᾶτε ἀλλήλους, καθὼς
> ,ὔ ε a
ἡγάπησα ὑμᾶς.

’ / > ? >

13 μείζονα ταύτης ἀγάπην ov-
δεὶς ἔχει; ἵνα τις τὴν ψυχὴν αὑτοῦ

σε \ ἴον / ες a
On ὑπερ τῶν φίλων αὑτοῦ.
« tal 7 > \ aN

14 ὑμεῖς φίλοι μου ἐστε, ἐὰν

a ω ,ὔ ΄-
ποιῆτε ὅσα ἐγὼ ἐντέλλομαι ὑμῖν.

3. ge a /

15 οὐκέτι ὑμᾶς λέγω δούλους,
ὅτι ὁ δοῦλος οὐκ οἶδε τί ποιεῖ αὐ-
τοῦ ὁ κύριος" ὑμᾶς δὲ εἴρηκα φί-
λους, ὅτι πάντα ἃ ἤκουσα παρὰ
τοῦ πατρός μου, ἐγνώρισα ὑμῖν.

10 οὐχ ὑμεῖς με ἐξελέξασθε,
ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς, καὶ
ἔθηκα ὑμᾶς, ἵνα ὑμεῖς ὑπάγητε
καὶ καρπὸν φέρητε, καὶ ὁ καρπὸς
ὑμῶν μένῃ" ἵνα ὅ τι ay αἰτήσητε
τὸν πατέρα ἐν τῷ ὀνόματί μου,
δῴ ὑμῖν.

17 ταῦτα ἐντέλλομαι ὑμῖν, ἵνα
ἀγαπᾶτε ἀλλήλους.

REVISED VERSION.

10 If ye keep my command-
ments, ye shall abide in my love;
as I have kept my Father’s com-
mandments, and abide in his
love

11 These things have I spoken
to you, that my joy may rabide
in you, and your joy may be sful-
filled.

12 This is my commandment,
That ye love one another, as I
loved you.

13 Greater love hath no one
than this, that any one lay down
his life for his friends.

14 Ye are my friends, if ye do
what ‘things I command you.

15 I ‘no more call you ser-
vants, ‘because the servant know-
eth not what his lord doeth ; but
I have called you friends, tbe-
cause all things that I heard of
my Father, I made known to
you.

16 Yr did not choose me, but
I.chose you, and appointed you,
that yp might go, and vbear ee
and your fruit “night Wabide :
that whatever ye may ask of thie
Father in my name, he may give
you.

17 These things I command
you, that ye love one another.

aH. V.,ch. 32295 17:

this.—W.

* I add the word, things, here, to distinguish the plural

13. σου: 10:6. Phil. 2:2.
1:11.—The expression in ch, 3:29, is exactly parallel with

2 Thess.

* See ch. 14:30, N. b.
wSee'ch. I: 15, N. i.

ἃ See Robinson’s Lex., art. tuIye.—R., Newc., Wesl., Nary,

number. | leave out soever,—1. Because this addition to what
is not really necessary, in translating 6¢a.—2. Because there
are strong doubts as to the genuineness of the reading ὅσα.
Lachm. and Tisch. haye «, instead of it, and this is, probably,
the true reading.

and primary signification of this compound.
lated, the sentence is good, and the meaning apposite, espe-
cially if ev τῇ αγαπῃ τῇ ex) be understood to mean, in the love
of me, or in love for me, as explained by some of the best
commentators. The absence of the correlative οὕτως, before

Murd., Sharpe.—Vulg., Trem., (poswi) ; Erasm., Schott, Beza,
(constitui) ; Cast. (destinavi) ; De W., Van Ess, (bestimmt) ;
Germ., All., (gesetzt) ; Meyer (eing peaetat. )

τ See'ch. 12.2 24, N. c.

w See ch. 1: 33, N. z.

When so trans- | wecvere, offers no valid objection to this translation, since this

correlative is often understood, as well in Greek as in English.
P See ch. 1 : 33, N. z.—Instead of ween, Lachm. and Tisch.
haye 7, in v. 11. I would adopt this reading, and put be, for

| abide.—See ch. 14: 16, N. 1l—Meyer, Penn.

THE GOSPEL. BY JOHN.

CHAP.

XV. 105

KING JAMES’ VERSION.

18 If the world hate you, ye
know that it hated me before zz
hated you.

19 If ye were of the world, the
world would love his own; but
because ye are not of the world,
but [have chosen you out of the
world, therefore the world ha-
teth you.

20 Remember the word that
I said unto you, The servant is
not greater ‘than his lord. If
they Wee persecuted me, they
will also persecute you: if they
have kept my saying, they will
keep yours also.

21 But all these things will
they do unto you for my name’s
sake, because they know not him
that sent me.

22 If I had not come and
spoken unto them, they had not
had sin: but now they have no
cloak for their sin.

23 He that hateth me, hateth
my Father also.

24 If I had not done among
them the works which none
other man did, they had not had
sin: but now have they both
seen, and hated both me and my
Father.

25 But this cometh to pass, that
the word might be fulfilled that
is written in their law, They
hated me without a cause.

26 But when the comforter is
come, whom I will send unto
you from the Father, even the
Spirit of truth, which proceed-

GREEK TEXT.
» c / ε cod c
18 Ei ὃ κοσμος ὑμᾶς μισεῖ,
΄ a > Ἂν lal [2 ol
γινώσκετε OTL ἐμὲ πρῶτον ὑμῶν
,
HELLO NKEV.
> 3 a ΄ = ς
19 εἰ ἐκ τοῦ κοσμου TE, ὁ
/ x Ν v 3 / “
κοσμος ἂν τὸ ἰδιον ἐφίλει: ὅτι
Nie a / > > \ >
δὲ ἐκ TOU κόσμου οὐκ ἐστε, ἀλλ

ἐγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ,

/ Ν A a a
κόσμου, διὰ τοῦτο μισεῖ ὑμᾶς ὁ
/
κοσμος.
, - ,ὔ @
20 μνημονεύετε Tov λογου οὗ

ON 5 eon ᾽ " “
ἐγὼ εἶπον ὑμῖν, Οὐκ ἔστι δοῦλος,

- a , ε a
μεῖζων του οὐ τος ἐν αὐυτου. εἰ ἐμὲ

ἐδίωξαν, καὶ ὑμᾶς διώξουσιν' εἰ
τὸν λόγον μου ἐτήρησαν, καὶ τὸν

ε , ΄
υμετερον τηρησουσιν.

Ν fol 4 /
21 ἀλλὰ ταῦτα πάντα ποιή-

eon \ ἈΠει ΄
σουσιν ὑμῖν διὰ τὸ ὄνομά μου,

“ > " ‘ “ ΄
ὅτι οὐκ οἴδασι τὸν πεμψαντά με.

Ν 3 ,
22 εἰ μὴ ἦλθον καὶ ἐλάλησα
> ΄- « 3 -
αὐτοῖς, ἁμαρτίαν οὐκ εἶχον: νῦν

¥ Vf cal
δὲ πρόφασιν οὐκ ἔχουσι περὶ τῆς

ἁμαρτίας αὑτῶν"

23 ὁ ἐμὲ μισῶν, καὶ τὸν πα-
τέρα μου μισεῖ.

24 εἰ τὰ ἔργα μὴ ἐποίησα ἐν
αὐτοῖς, ἃ οὐδεὶς ἄλλος πεποίηκεν,
ἁμαρτίαν οὐκ εἶχον: νῦν δὲ καὶ
ἑωράκασι, καὶ μεμισήκασι καὶ ἐμὲ
καὶ τὸν πατέρα μου"

25 ἀλλ᾽ ἵνα πληρωθῇ ὁ λόγος
ὁ γεγραμμένος ἐν τῷ νόμῳ αὐτῶν,

Ὅτι ἐμίσησάν με δωρεάν.

20 Ὅταν δὲ ἔλθῃ ὁ παράκλη-
τος, ὃν ἐγὼ πέμψω ὑμῖν παρὰ
τοῦ πατρὺς, τὸ πνεῦμα τῆς ἀλη-
θείας, ὃ παρὰ τοῦ πατρὸς ἐκπο-

REVISED VERSION.

18 If the world hate you, ye
know that it hath hated mr be-
fore you.

19 If ye were of the world,
the world would love its own:

> but because ye are not of the

νον], but I chose you out of
the world; «because of this, the
world hateth you.

20 Remember the word that
I said to you, A servant is not
greater than his lord. If they
persecuted ΜῈ, they will also
persecute you; if they kept my
word, they will keep yours also.

21 But all these things will
they do to you, for my name’s
sake, because they know not
/him that sent me.

22 If I had not come and
spoken to them, they would not
have had sin; but now they
have no yexcuse for their sin.

23 He that hateth mx, hateth
my Father also.

24 If I had not done among
them the works which no other
one hath done, they would not
have had sin: but now have
they both seen and hated both
ME and my Father.

25 But [*it was,] that the
‘saying might be fulfilled, that
hath been written in their law,
They hated me without cause.

26 But when the Comforter
cometh, whom 1 will send to
you from the Father, the Spirit
of truth, who "cometh forth from

x See Gen. Obs. 6.

Υ If προφασις meant primarily, a cloak, or outer garment,
I should not object to its being so translated here, and under-
stood in a tropical sense; but this is not the case.
what is seen before (Rob.) ; and, as excuse is quite as intelli-
gible, and fully as literal as cloak, while it directly conyeys the
idea, I think it is to be preferred—R., Newc., Dodd., Wesl.,

Nary, Kenr., Camp., and others.

Tt means,

21 : 23, ὅσ.

= 1 have endeayored here to supply as little as possible.
*° When doyosg is used in this sense, it is generally translated
saying, in the E. V.

See ch. 4:37; 6: 60; 7: 36; 18:9;

> BE. V., ch. 5: 29, and elsewhere often.—Come forth is pure
Saxon, and has this advantage over proceed, in this connection,
that it has suffered no modification ofmeaning, in passing through

the ordeal of theological controyersy.—Sharpe (cometh out.)

100

KING JAMES’ VERSION.

eth from the Father, he shall
testify of me.

27 And ye also shall bear wit-
ness, because ye have been with |
me from the beginning.

CHAP. XVI.

TuesE things have I spoken
unto you, that ye should not be
offended.

2 They shall put you out of
the synagogues: yea, the time!
cometh, that whosoever killeth
you, will think that he doeth|
God service.

3 And these things will they,
do unto you, because they have ὃ
not known the Father, nor me.

4 But these things have I told
you, that when the time shall! ἃ
come, ye may remember that I
told you of them. And these
things I said not unto you at
the “beginning because I was.
with you. |

5 But now I go my way to
him that sent me, and none of
you asketh me, Whither goest |
thou 7

6 But because I have sta |

GREEK TEXT.
/ lal ’
ρεύεται, ἐκεῖνος μαρτυρήσει περὶ
ἐμοῦ"
9 Ἂς ε -“ \ r
27 Kat ὑμεῖς δὲ μαρτυρεῖτε,
“ > a > > a
OTL ἀπ᾿ ἀρχῆς MET ἐμοῦ ἐστε.

CHAP. XVI.

Taira λελάληκα ὑμῖν, ἵνα μὴ
σκανδαλισθῆτε.

> ΄ »
2 αποσυναγώγους ποιήσουσιν

ὑμᾶς" ἀλλ᾽ ἔρχεται wpa, ἵνα πᾶς
ὁ ἀποκτείνας ὑμᾶς, δόξῃ λατρείαν
προσφέρειν τῷ Θεῴ.

3 καὶ ταῦτα ποιήσουσιν ὑμῖν,
ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ

ἐμέ.

4 ἀλλὰ ταῦτα λελάληκα ὑ ὑμῖν,
ἵνα ὅταν ἔλθῃ ἡ ὦρα, νημονεύ-
ἢτε αὐτῶν, ὅτι ἐγὼ εἶπον ὑμῖν"
"ταῦτα δὲ ὑ ὑμῖν ἐξ a ἀρχῆς οὐκ εἶπον,
ὅτι μεθ᾽ ὑμῶν ἤμην.

cal Vie 7 XN Ν /
ὃ νῦν oe ὑπάγω πρὸς τὸν πέμ-
ψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν
“ἐρωτᾷ με, Lod ὑπάγεις ;

6 GAN ὅτι ταῦτα λελάληκα

THE GOSPEL. BY JOHN. CHAP. XVI.

REVISED VERSION.

the Father, he will testify of
ME.

27 And ye also ‘testify, be-
cause ye are with ΜῈ from the
beginning.

CHAP. XVI.

TuEse things have I spoken
to you, that ye may not be «led
astray.

2 They will put you out of
the synagogues: "but an ‘hour
is coming, that <every one that
killeth you will think °to offer
service to God.

3 And these things will they
do «to you, because they know
not the Father, nor mr.

4 But these things have I
‘spoken to you, so that, when the
®hour cometh, ye may remember
‘them, that I told you. And
these things I said not to you
‘from the beginning, because I
was with you.

5 But now Iam going away
to him who sent me, and no one
of you asketh me, Whither art
thou going?

6 But because I have said

¢ The influence of the Vulg. over the Εἰ. V. is manifest in
this case, where the future is put for the present, without the
authority, I believe, of a single Greek MS., if we except the
various readings of Petrus Paxardus. Indeed, not only was
the E. V. made, in this place, from the Vulg., but almost all the
Verss. I have seen, conform to the same model, except Trem.,
Erasm., Murd., Vatab., Cast.

* Offend does not conyey the idea of the Orig. in this place,
at least to modern ears. I have endeavored to give the best,
and most concise translation I could.—Rob.—R., Kenr., Nary,
(be scandalized); Sharpe (be made to sin); Camp. (be en-
snared) ; Newe., marg., (fall away.)

» This verse is somewhat elliptical. The meaning, fully ex-
pressed, would, I think, be this: “ They shall, indeed, put you
out of the synagogues; but this is not the worst of it, for an
hour is coming, &c.” I can, therefore, see no necessity for de-
viating, in the translation of this adda, from the ordinary
beaten track.

© See ch. 3: 15, N. b.

‘ There seems to be no necessity for supplying an accusative
with this infin—Fr. G. (croira rendre); Fr. S. (pensera
offrir.)—Compare, ch. 4 : 40, N. v.

¢ The editors generally reject this tue, of the Text. Rec.
I would therefore recommend, that to you be left out.

ΓΈ, V., elsewhere, very often.—Newc., Dodd., Nary, Murd.

® This is the literal meaning of wea, and, for anything I
can see, it conyeys the idea as well as could be desired —W.,
R., Nary, Kenr., Sharpe, Dodd., (season) ; Murd. (time.)

h There is considerable variety in the disposition of avray.
Vulg. and W., with Lachm. and Tisch., seem to have read it
immediately after ὥρα, and depending on it. The KE. V. seems
to make it depend on ecov, for which I can see no authority.
T., C., G., R., have rightly, I think, made it to depend on μνη-
wovevnte, according to the reading of the Text. Rec. Lachm.
has a second αὐτῶν, after “ru. ; but the authority for this
reading is hardly sufficient.—De W., All., Germ., Meyer, Beza,
Erasm., Cast.

iB. V., ch. 6 : 64.—See ch. 8 :
Dodd., Sharpe, Kenr., Murd.

25, N. x.—W., R., Newc.,

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

these things unto you, sorrow
hath filled your heart.

7 Nevertheless, I tell you the
It is expedient for you’ ὁ

truth :
that I go away: for if I go not
away, the Comforter will not
come unto you; but if I depart,
I will send him unto you.

8 And when he is come, he
will reprove the world of sin,
and of righteousness, and of
judgment :

9 Of sin, because they believe |

not on me;

10 Of righteousness, because

I go to my Father, and ye see

me no more;

11 Of judgment, because the)
prince of this world is judged. |

12 I have yet many things to
say unto you, but ye cannot
bear them now.

13 Howbeit, when he, the
Spirit of truth, is come, he will
guide you into all truth: for he
shall not speak of himself; but
whatsoever he shall aa that
shall he speak:
shew you things to come.

14 He shall glorify me: for
he shall receive of mine, and
shall shew z unto you.

15 All things that the Father
hath are mine:

) ἘΝ V. generally —W., R., and others.

κ HE. VY. commonly.—R., Newe., Dodd.,

Murd.

1 Newcome, Doddridge, Wes., Dubois,

(rebuke) ; Kenrick, Murdock (convict) ;
Cast., Vulg., Tremellius, Beza, Erasmus (arguet) ;
vincet).

™ When wey and de are used to express antithesis, which

and he will

therefore said I, |

Fr. S.-M. (convaincra) ;

XVI. 107

| GREEK TEXT.

ὑμῖν, ἡ λύπη πεπλήρωκεν ὑμῶν
τὴν καρδίαν.

ἀλλ᾽ ἐγὼ τὴν ἀλήθειαν λέγα
ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ
ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ 0
παράκλητος οὐκ ἐλείσεται πρὸς
ὑμᾶς" ἐὰν δὲ “πορευθῶ, πέμψω
αὐτὸν πρὸς ὑμᾶς"
| 8 καὶ ἐλθὼν ἐκεῖνος ἐλέγξει
τὸν κόσμον περὶ ἁμαρτίας καὶ
περὶ δικαιοσύνης καὶ περὶ κρί-
σεως.

ὃ περὶ ἁμαρτίας μὲν, ὅτι οὐ
πιστεύουσιν εἰς ἐμέ:

10 περὶ δικαιοσύνης δὲ,
πρὸς τὸν πατέρα μου ὑπάγω,
οὐκ ἔτι θεωρεῖτέ pe:

ΠῚ περὶ δὲ κρίσεως, ὅτε ὁ ap-
'χῶν τοῦ κόσμου τούτου κέκριται.

“
οτι
και

12 "Ett πολλὰ ἔχω λέγειν
Cea > > > / ie
ὑμῖν, ἀλλ᾽ οὐ δύνασθε Bactacery
ἄρτι:

ο N 3, ° Ν

18 ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ
πνεῦμα τῆς ἀληθείας, ὁδηγήσει
ὑμᾶς εἰς πᾶσαν τὴν ἀλήθειαν" οὐ
‘yap λαλήσει ἀφ᾽ ἑαυτοῦ, ἀλλ᾽
ty, Ὰ > , A
doa ἂν ἀκούσῃ λαλήσει, καὶ TA

/ > nee “
ἐρχόμενα ἀναγγελεῖ ὑμῖν.

> - 3 \ , a >
14 ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ

ε ΄σ
υμιν.

15 πάντα ὅσα ἔχει ὁ πατὴρ,
᾿ἐμά ἐστι: διὰ τοῦτο εἶπον, ὅτι ἐκ

“- fol / r
τοῦ ἐμοῦ λήψεται, Kal ἀναγγελεῖ

REVISED VERSION.

these things to you, sorrow hath
filled your heart.

7 ‘But I tell you the truth:

\ It is expedient for you that I

go away: for if I go not away,
the Comforter will not come to
you; but if I *go, I will send
him to you.

8 And he, being come, will
leonvince the world of sin, and
of righteousness, and of judg-
ment:

9 Ofsin, "indeed, because they
believe not on ME;

10 "But of righteousness, be-

‘/cause I am going away to my

Father, and ye see me no more;

11 ™And of judgment, because
the ruler of this world hath been
judged.

12 I have yet many things to
say to you, but ye can not bear
[them] now.

13 °But when he is come, the
Spirit of truth, he will guide
you into all the truth: for he
will not speak Pfrom himself; but
whatever things he may hear,
he will speak: and he will show
you the things that are coming.

14 Ho will glorify me: ‘be-
cause he will take of mine, and
show to you.

15 All things that the Father
hath are mine: because of this

is, I think, the case here, they should be translated, zdeed . . .

but.
Nary, Penn, Kenr.,

cases, and.
Penn, Sharpe.—T., C.

Schott (con-

P See ch. 7:17, N.

(See Rob., Lex., art. ev.)
simply indicates continuance, I translate, as ordinarily in such

τ See ch. 1 : 15, N.i

The second de, however, as it

= See ch. 12 : 31, N. i.

° Howbeit is obsolete—E. V. generally.

a, and ch. 11 : 22, N. vv.

1,

THE GOSPEL. BY JOHN. CHAP. XVI.

KING JAMES’ VERSION.

that he shall take of mine, and
shall shew ἐξ unto you.

16 A little while, and ye shall
not see me: and again, a little
while, and ye shall see me, be-
cause I go to the Father.

17 Then said some of his dis-
ciples among themselves, What
is this that he saith unto us, A
little while, and ye shall not
see me: and again, a little while,
and ye shall see me: and, Be-
cause I go to the Father?

18 They said therefore, What
is this that he saith, A little
while? we cannot tell what he
saith.

19 Now Jesus knew that they
were desirous to ask him, and
said unto them, Do ye inquire
among yourselves of that I said,
A little while, and ye shall not
see me: and again, a little while,
and ye shall see me?

20 Verily, verily, I say unto
you, that ye shall weep and la-
ment, but the world shall re-
joice: and ye shall be sorrow-
ful, but your sorrow shall be

turned into joy.

21 A woman when she is in
travail hath sorrow, because her
hour is come: but as soon as
she is delivered of the child, she
remembereth no more the an-
guish, for joy that a man is born
into the world.

GREEK TEXT.

τοῦ ἐμοῦ λήψεται, Kal ἀναγγελεῖ
ὑμῖν.

Ν 4 N mes 4
με; καὶ πάλιν μικρὸν Kal ὄψεσθέ
σ 3... Ἃ ΄ὔ Ν Ν
με, ὅτι ἐγὼ ὑπάγω πρὸς τὸν πα-
,
τερα.
Ὡ lune "
17 Μἰἶπον οὖν ἐκ τῶν μαθητῶν
nr Ν ΄
αὐτοῦ πρὸς ἀλλήλους, Ti ἐστι

- a / Chun Ν

τοῦτο Ὁ Aeyee ἡμῖν, Mixpov καὶ

Ἀν us Ν
οὐ θεωρεῖτε με; καὶ πάλιν μικρὸν
καὶ ὄψεσθέ με; καὶ, Ὅτι ἐγὼ
ὑπάγω, πρὸς τὸν πατέρα;

18 "Ereyov οὖν, Τοῦ οὔτο τί
ἐστιν ὃ λέγει; τὸ μικρόν; οὐκ
οἴδαμεν τί λαλεῖ.

Yj 5 > n

19 “Eyvw οὖν ὁ ᾿Ϊησοῦς ὅτι
", SEN 2 = Ν 53)
ἤθελον αὐτὸν ἐρωτᾷν, καὶ εἶπεν

΄σ TA a
αὐτοῖς, Περὶ τούτου ζητεῖτε μετ᾽
oa 53 SS
ἀλλήλων, ὅτι εἶπον, Μικρὸν καὶ
Ἐχε "ἢ » Ν
οὐ θεωρεῖτε με, καὶ πάλιν μικρὸν
ed /
καὶ ὀψεσθε με;
Ν Ν᾿ “ eon “

20 ἀμὴν ἀμὴν λέγω ὑμῖν, ὅτι
κλαύσετε καὶ θρηνήσετε ὑ ὑμεῖς, ὃ
δὲ κόσμος χαρήσεται: ὑμεῖς δὲ

"λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη ὑμῶν

εἰς χαρὰν γενήσεται.

21 ἡ γυνὴ ὅταν τίκτῃ, λύπην
ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς"
ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκ

ἔτι μνημονεύει τῆς θλίψεως, διὰ

τὴν χαρὰν, ὅτι ἐγεννήθη avOpa-
πος εἰς τὸν κόσμον.

5. Lachm. and Tisch., with several ancient MSS. and Verss.,
(Vat. 1209. Steph. η. Cant. Colb. 8. Wheel.
I would adopt this reading, and trans-

ovx ete instead of ov.
late, mo more.

t Tisch. omits these words, ὅτε ey
puts them in brackets.

explanatory clause inserted by some transcriber.

is hardly sufficient authority for rejecting

ever, recommend that this note be put in the margin:
copies omit the words, because I am going to the Father.

" See ch. 6: 43, N. b, and ch. 3: 8, N.
v See ch. 1: 48, N. y.

It is not unlikely that they are an

~ I change of to

16 Μικρὸν καὶ od θεωρεῖτέ,

REVISED VERSION.

I said, That he will take of mine,
and show to you.

16 A little while, and ye see
me "ποῦ, and again a little while,
and ye shall see me, ‘because I
am going to the Father.

17 [Some] of his disciples,
therefore, said sone to another,
What is this that he is saying to
us, A little while, and ye see me
not, and again a little while, and
ye shall see me; and, Because I
am going to the Father ?

18 They said, therefore, What
is this that he is saying, A little
while? We «know not what he is
saying.

19 Jesus, therefore, knew that
they were ‘wishing to ask him,
and said to them, Are ye in-
quiring vabout “this, "one with
another, *because I said, A little
while, and ye see me not, and
again a little while, and ye shall
see me?

20 Verily, verily, Isay to you,
That ve will weep and lament,
but the world will rejoice; and
ye will be sorrowful, but your
sorrow shall be turned into joy:

21 The woman, when she «is
in travail, hath sorrow, because
her houriscome; but, Ywhen she
hath brought forth the child, she
remembereth no more the an-
-guish, *because of the joy that
(aman *was born into the world.

about, to avoid ambiguity—Ths is the

2. Vulg. Goth.,) have | proper translation of τοῦτο, which need not be departed from in

this instance.

x ©., R., Nary, Penn, Kenr., Sharpe——W. (for).

σίατερα. Lachm.

Still, there | generally.
them. I would, how-

Some

tense.
4.
historical fact.

y When is more concise than us soon as.—English Version

2 See ch. 4 : 39, N. t.

> This verb is in the aorist, and should be translated as a past
The time referred to is when the mother looks back upon
her anguish as a past event, and is supposed to speak of it as a

THE

GOSPEL. BY JOHN.

CHAP. XVI.

109

KING JAMES’ VERSION.

22 And ye now therefore have
sorrow: but I will see you again, |
and your heart shall rejoice, |
and your joy no man taketh
from you.

23 And in that day ye shall)
ask me nothing. Verily, verily, |
I say unto you, Whatsoever ye
shall ask the Father in my name,
he will give it you.

24 Hitherto have ye asked
nothing in my name: ask, and)
ye shall receive, that your joy
may be full.

25 These things have I spoken
unto you in proverbs: but the
time cometh when I shall no! σ
more speak unto you in proy-
erbs, but I shall shew you plain-
ly of the Father.

26 At that day ye shall ask in
my name: and I say not unto
you, that I will pray the Father
for you:

27 For the Father himself loy-
eth you, because ye have loved
me, and have believed that I
came out from God.

28 I came forth from the Fa-
ther, and am come into the
world : again, I leave the world,
and go to the Father.

29 His disciples said unto him,
Lo, now speakest thou plainly,
and speakest no proverb.

GREEK TEXT.

22 Kai ὑμεῖς οὖν λύπην. μὲν,
νῦν ἔχετε: πάλιν δὲ ὄψομαι ὑ ὑμᾶς,
καὶ χαρήσεται ὑμῶν ἡ καρδία,
καὶ τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει,
ἀφ᾽ ὑμῶν,

23 καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ
οὐκ ἐρωτήσετε οὐδέν. “Apa 3
"ἀμὴν λέγω ὑμῖν, ὅτι ὅσα ἂν αἰτή-
σητε τὸν πατέρα ἐν τῷ ὀνόματί
μου, δώσει ὑμῖν.

24 ἕως ἄρτι οὐκ ἡτήσατε οὐδὲν
ἐν TO ὀνόματί, μου: αἰτεῖτε, καὶ
λήψεσθε, ἵ ἵνα ἡ χαρὰ ὑμῶν ἢ πε-
πληρωμένη.

25 ταῦτα ἐν παροιμίαις λε-

|

'λάληκα ὑμῖν: GAN ἔρχεται ὥρα

ὅτε οὐκ ἔτι ἐν παροιμίαις λαλήσω
ὑμῖν, ἀλλὰ παῤῥησίᾳ περὶ τοῦ
πατρὸς ἀναγγελῶ ὑμῖν.

20 ἐν ἐκεῖνῃ τῇ ἡμέρᾳ ἐν τῷ
ὀνόματί μου αἰτήσεσθε: καὶ οὐ
λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν
πατέρα περὶ ὑμῶν"

21 αὐτὸς γὰρ ὁ πατὴρ φιλεῖ
ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφιλήκατε,
καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ
τοῦ Θεοῦ ἐξῆλθον.

28 ἐξῆλθον παρὰ τοῦ πατρὺς,
καὶ ἐλήλυθα εἰς τὸν κόσμον: πά-
λιν ἀφίημι; τὸν κόσμον, καὶ πο-
ρεύομαι πρὸς τὸν πατέρα.

29 Δέγουσιν αὐτῷ οἱ μαθηταὶ
αὐτοῦ, ἴδε νῦν παῤῥησίᾳ λαλεῖς,

REVISED VERSION.

22 And ye now, therefore,
have sorrow: but I will see you
again, and your heart shall re-
joice ; and your joy no one taketh
from you.

23 And in that day ye will
ask ΜῈ nothing. Verily, verily,
1 say to you, Whatever ‘things
ye may ask of the Father in my
name, he will give you.

24 ¢Till now ye asked nothing
in my name: ask, and ye shall

/receive, so that your joy may be
‘fulfilled.

| 25 These things have I spoken
‘to you in ‘dark sayings: but an
Shour is coming, when I will no
more speak to you in ‘dark say-
ings, but I will show you plainly
of the Father.

26 In that day ye will ask in
‘my name: and I do not say to
χοῦ, that I will pray "to the
Father for you ;

27 For the Father himself
loveth you, because vz have loved
ΜῈ, and have believed that I
came out from God.

28 Icame out from the Father,
and am come into the world:
again I leave the world, and am
going to the Father.

29 His disciples say to him,
‘Behold, now thou art !talking
plainly, and art speaking no

καὶ παροιμίαν οὐδεμίαν λέγεις.

“ This change is made to distinguish the number of ὅσα.

4 Till now is perfectly literal, and

‘dark saying.

more modern than

word that exactly conveys the idea here intended,

Dark

hitherto.

e B. V., ch. 3: 29.—To fulfill = to complete. This appears
to be the meaning of this verb in this connection. I would,
therefore, always so translate it, in connection with yaga, as also
in connection with yeagn, and similar words.

£ That xagoruea is used, in this Gospel, in a peculiar sense,
Ξε παραβολὴ, which John never uses, is generally admitted.
Here, however, it does not mean a parable, nor yet a proverb,
as these words are popularly understood. I can find no one

saying is, according to the Lexicons, its meaning in this pas-
sage. (Rob.) I haye, therefore, adopted this expression.—
Newe. (dark speeches); Dodd., Wesl., (parables); Kenr.
(figures) ; Murd. (allegories) ; Cast. ΟΣ Fee wrata, figu-
ras); Beza, Schott, (similitudines) ; Trem. (parabolas) ; All.,
De W., (Gleichinaien) Other Verss., generally, as E. V.

® See v. 2, above, N. g.

4 To pray the Father, is an expression that is hardly ad-
missible at the present day.

1 See ch. 7 : 26, N. τι. } See ch. 4: 26, N. y.

110

THE GOSPEL. BY JOHN. CHAP. XVII.

KING JAMES’ VERSION.

30 Now are we sure that thou}
knowest all things, and needest |
not that any man should ask)
thee: by this we believe that ©
thou camest forth from God.

31 Jesus answered them, Do
ye now believe?

32 Behold, the hour cometh,
yea, is now come, that ye shall
be scattered every man to his
own, and shall leave me alone:
and yet I am not alone, because
the Father is with me.

33 These things I have spoken
unto you, that in me ye might
have peace. In the world ye
shall have tribulation, but be
of good cheer: Ihave overcome
the world.

CHAP. XVII.

THESE words spake Jesus, and
lifted up his eyes to heaven, and
said, Father, the hour is come;
glorify thy Son, that thy Son also
may glorify thee:

2 Asthou hast given him pow-
er over all flesh, that he should
give eternal life to as many as
thou hast given him.

3 And this is life eternal, that

they might know thee the only |?

true God, and Jesus Christ whom
thou hast sent.

4 I have glorified thee on the
earth: I bave finished the work
which thou gavest me to do.

5 And now, O Father, glorify
thou me with thine own self,

GREEK TEXT.

90 νῦν οἴδαμεν. ὅτι οἶδας πά:-
τα, καὶ οὐ χρείαν ἔχεις ἵνα τίς σε

ord, ἐν τούτῳ πιστεύομεν OTL
ἀπὸ Θεοῦ ἐξῆλθες.

51 ᾿Απεκρίθη αὐτοῖς ὁ ᾿᾽7]η-
σοῦς, “Apr πιστεύετε 5

32 ἰδοὺ, ἐ ἔρχεται wpa καὶ νῦν
ἐλήλυθεν, ἵνα σκορπισθῆτε ἕκα-
στος εἰς τὰ ἴδια, καὶ ἐμὲ μόνον
ἀφῆτε: καὶ οὐκ εἰμὶ μόνος, ὅτι ὁ
πατὴρ μετ᾽ ἐμοῦ ἐστι.

88 ταῦτα λελάληκα ὑμῖν, ἵνα
ἐν ἐμοὶ εἰρήνην ἔχητε. ἐν τῷ
κόσμῳ θλίψιν e€ere ἀλλὰ θαρ-

σεῖτε, ἐγὼ νενίκηκα τὸν κόσμον.

-.

CHAP. XVII.

/ > ΄
ΤΑΥ͂ΤΑ ἐλάλησεν ὁ ᾿Ϊησοῦς,
Ν 5. A Ν > Ν ε
καὶ ἐπῆρε τοὺς ὀφθαλμοὺς αὑτοῦ
> Ν » Ν Ν 53 ΄ὔ
εἰς τὸν οὐρανὸν, καὶ εἶπε, TTa-
/ Γ᾿
TEP, ἐλήλυθεν 7 ὥρα: δόξασόν
σου τὸν υἱὸν, ἵνα καὶ ὁ υἱός σου
δοξάσῃ ΠΩ ΕΖ » >
2 καθὼς ἔδωκας αὐτῷ ἐξου-
΄ ΄ N a = a
clay πάσης σαρκὸς, ἵνα πᾶν ὃ
δέδ > tal ὃ ΄ > “ ζ \
ἐδωκας αὐτῷ, δώσῃ αὐτοῖς ζωὴν
αἰώνιον.
Ω “ yo? At Ay, \
8. αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ,
Wi ,ὔ Ν /
ἵνα γινώσκωσί σε τὸν μονον ἀλη-
\ Ν δ /
θινὸν Θεὸν, Kai ov ἀπέστειλας
5 a /
]ησοῦν Χριστόν.
“ / fal rd
4 ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς"

ΝΣ ᾽ “ δ / ΄
"τὸ ἔργον ἐτελείωσα ὃ δέδωκάς μοι

“
ἵνα ποιήσω"
a / / Ν /
5 καὶ viv do€acov pe σὺ, πά-
Ν tal “-“ / -
τερ, παρὰ σεαυτῷ, τῇ δόξῃ

τ

Ὧ

k See ch. 3: 8, N. α
" See ch.5:1, N.a.

> I have endeavored to keep as near to the letter as was
possible in good English. This use of the neuter way for the
masculine is found elsewhere in this gospel.—See ch. 6 : 39.

¢ W., T., G., R., arrange these words, as I have done, accord-
So also Vulg., Cast., Erasm., Trem., Newc..

ing to the Orig.

REVISED VERSION.

30 Now we ‘know that thou
knowest all things, and hast no
need that any one ask thee: by
this we believe that thou didst
come out from God.

31 Jesus answered them, Do
ye now believe?

32 Behold, an hour is coming,
yea, is now come, that ye will
be scattered every one to his
own, and will leave ΜῈ alone:
and yet I am not alone, because
the Father is with ΜΕ.

33 These things have I spoken
to you, that in ME ye may have
peace. In the world ye will
have tribulation : but be of good
cheer; I have overcome the
world.

CHAP. XVII.

TuEsEe ‘things spoke Jesus,

=|and lifted up his eyes to heaven,

and said, Father, the hour is
come; glorify thy Son, that thy
Son also may glorify thee:

2 As thou didst give him
power over all flesh, so that,
["as for] all that thou hast given
him, he might give them eter-
nal life.

3 And this is the eternal life,
that they may know thee, the
only true God, and chim whom
thou didst send, Jesus Christ.

4 I glorified thee upon the
earth: I finished the work which
thou hast given me, “that I might
do [it.]

5 And now, O Father, glorify
THou me with ‘thyself, with the

Sharpe, and others.—I am not satisfied, however, that those
Ξ interpreters are correct, who allege that «cas is to be supplied

after oe and ησουν, (Penn, and others); for, in that case, I
think Xgzoror would be preceded by the art.
4 See ch. 1:7, n. k.

e E. V. generally.—There is no need of greater emphasis
that what naturally belongs to the reflexive pronoun.

THE GOSPEL. BY JOHN. CHAP. XVII.

11:

KING JAMES’ VERSION.

with the glory which I had with
thee before the world was.

6 I have manifested thy name
unto the men which thou gavest
me out of the world: thine they
were, and thou gavest them me ;
and they have kept thy word.

7 Now they have known that
all things whatsoever thou hast
given me are of thee:

8 For I have given unto them
the words which thou gavest
me; and they have received
them, and have known surely
that I came out from thee, and
they have believed that thou
didst send me.

9 I pray for them: I pray
not for the world, but for them
which thou hast given me; for
they are thine.

10 And all mine are thine,
and thine are mine; and I am
glorified in them.

11 And now I am no more
in the world, but these are in
the world; and I come to thee.
Holy Father, keep through thine
own name those whom thou hast
given me, that they may be one,
as we are.

12 While I was with them in
the world, I kept them in thy
name: those that thou gavest)
me I have kept, and none of
them is lost, but the son of per-

τ See ch. 14: 26, N. w.

© See ch. 1; 15, N.i.

h E. V. generally.—Nary.—R., Kenr.,
(verily.)

1 doubt the propriety of ever translating xac, but.
least, I haye not yet found a passage in which it is clearly ne-

cessary to do so.

ἡ Most modern editors have ᾧ, for ods of the Text. Rec.,
though some yery excellent commentators, as Blo.,
I would recommend the

Tittm., prefer the common reading.
reading @, as best sustained both by MSS.

I would, therefore, translate thus, “keep them, in thy name,

GREEK TEXT.
3 Ν ΄ ἣν / 53
εἶχον πρὸ τοῦ τὸν κόσμον εἶναι
ἣΝ ΄
παρὰ σοί.
3 , [iL A ΝΜ
0 ᾿Μιανέρωσαά σου τὸ ὄνομα
“-“ > ΄ aA / ,
τοῖς ἀνθρώποις ovs δέδωκας μοι
a / .
ἐκ TOU κόσμου: σοὶ ἦσαν, Kal
» Ν » Ν as ‘ Ἂν /
ἐμοὶ αὐτοὺς δέδωκας" καὶ τὸν Ao-
/
γον wou τετηρήκασι.
= Ψ o ΄ “
7 νῦν ἔγνωκαν ὅτι πάντα ὅσα
/ ’΄ A ~
δέδωκάς μοι, Tapa σοῦ ἐστιν"
“ ἂς eRe x Λ ΄
8 ὅτι τὰ ῥήματα a δέδωκας
,ὔ ΕΣ Lal .
μοι, δέδωκα αὐτοῖς" καὶ αὐτοὶ
aN ἂν 1A: 66 ao
ἔλαβον, καὶ ἔγνωσαν ἀληθῶς, ὅτι
\ col ᾽ aA ΄
παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευ-
“ ΄ὔ
σαν ὅτι σὺ με ἀπέστειλας.

9 ἐγὼ περὶ αὐτῶν ἐρωτῶ" οὐ
περὶ τοῦ κόσμου ἐρωτῶ, ἀλλὰ
περὶ ὧν δέδωκάς μοι, ὅτι σοί
εἰσι.

\ Ν z ,

10 καὶ τὰ ἐμὰ πάντα σά ἐστι,

Ν ἊΝ Ν » ΄ Ν /
καὶ Ta σὰ ἐμά: καὶ δεδόξασμαι

~

> cr
ἐν αὐτοῖς.
\ > ΒΩ oP ἃς
11 καὶ οὐκ ετι εἰμὶ
/ - “ /
κόσμῳ, καὶ οὗτοι ἐν τῷ κόσμῳ
εἰσὶ, καὶ ἐγὼ πρός σε ἔρχομαι.
πάτερ, ἅγιε, τήρησον αὐτοὺς ἐν
τῷ ὀνόματί σου, οὺς δέδωκάς μοι,
“ 9 δ ΄ ε >
ἵνα ὦσιν ev, καθὼς ἡμεῖς.
a a > > ΄σ . ἢ} na
12 ore ἤμην HET αὐτῶν ἐν τῷ
κόσμῳ, ἐγὼ ἐτήρουν αὐτοὺς ἐν
τῷ ὀνόματί σου: οὖς δέδωκάς μοι
, > 3 > a
ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν

» a
εν τῳ

REVISED VERSION.

glory which I had with THEE
before the world was.

6 I manifested thy name to
the men whom thou hast giyen
me out of the world: ΤΗΙΝῈ
they were, and thou hast given
them to ΜῈ ; and they have kept
thy word.

7 Now they know, that all
things ‘that thou hast given me
are of THEE.

8 Because I have given to
them the words which thou hast
given to me: and they °them-
|selves received, and knew *in-
deed, that I came out from THEE,
and believed that ruovu didst send
me.

9 I pray for them: not for the
world do I pray, but for those
| whom thou hast given me; *be-
cause they are THINE.

10 And all mine are thine,
and thine, mine: and I have
been glorified in them.

11 And I am no more in the
world, ‘and these are in the
world, and I am coming to thee.
Holy Father, keep, ‘in thy name,
those whom thou hast given me,
that they may be one, as we.

12 ‘When I was with them
ἴῃ the world, I was keeping
them in thy name: those whom
thou hast given me I kept, and
no one of them was lost, except

which thou hast given me,” ete—AIf. well remarks that ev τῷ
ovouate gov is not properly “through thy name,” but “in thy

(in very deed); W. Dt or:

At
C., G.
Stier,

and other authorities.

All., Kenr.

1 Lachm. and Tisch.
considered by Griesb. as probably spurious.
in several of the best MSS., and are thought by Meyer to be an
addition from the preceeding verse.
words, zn the world, be left out.—Vulg.,

k HE. V. generally.—This change is made because of the sub-
sequent change of tense, in the dependent clause—W., T.,

reject the words ev τῷ xogum, which are
They are wanting

I would recommend that the
W., R., Nary, Penn,

112 THE

GOSPEL. BY JOHN. CHAP. XVII.

KING JAMES’ VERSION.

dition; that the scripture might
be fulfilled.

13 And now come I to thee,
and these things I speak in the
world, that they might have my
joy fulfilled in themselves.

14 I have given them thy
word; and the world hath hated
them, because they are not of
the world, even as 1am not of
the world.

15 Ipray not that thou should-
est take them out of the world,

but that thou shouldest keep
them from the evil.

16 They are not of the world,
even as I am not of the world.

17 Sanctify them through thy
truth: thy word is truth.

18 As thou hast sent me into
the world, even so have I also
sent them into the world.

19 And for their sakes I sanc-
tify myself, that they also might
be sanctified through the truth.

20 Neither pray I for these
alone; but for them also which
shail believe on me through, their
word:

21 That they all may be one;
as thou, Father, avt in me, and
I in thee, that they also may
be one in us: that the world

GREEK TEXT.
» ,ὔ " IN « ΓΝ lol >
ἀπώλετο, EL μὴ O υἱὸς τῆς ἀπω-

/ 4 € \ ral
λείας, ἵνα 7 γραφὴ πληρωθῇ.

a \ ~
13 viv δὲ πρὸς σε ἔρχομαι,
Ξ = aw ee -
καὶ ταῦτα λαλῶ ἐν τῷ κόσμῳ, ἵνα
, ἈΝ Ν Ν Ν
ἔχωσι τὴν χαρὰν τὴν ἐμὴν πε-
΄ 3 a
πληρωμένην ἐν αὑτοῖς.
aN ,ὔ » tad Ν /
14 ἐγὼ δέδωκα αὐτοῖς Tov Ao-
« A 3 /
γον σου, καὶ ὁ κόσμος ἐμίσησεν
> Ν 7 Se -
αὐτοὺς, ὅτι οὐκ εἰσὶν ἐκ τοῦ
/ Ν Sit > x‘ -
κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ
΄ /
TOU κόσμου.

15 > > TO γ᾽ α w+ > \
οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς
ἐκ τοῦ κόσμου, ἀλλ᾽ ἵνα τηρήσῃς
αὐτοὺς ἐκ τοῦ πονηροῦ.

᾽ “-“ ΄ > ES
16 ἐκ τοῦ κοσμου οὐκ εἰσὶ,
‘\ \ ol /
καθὼς ἐγὼ ἐκ τοῦ κόσμου οὐκ
εἰμί.
,ὔ > ‘ lal

17 ἁγίασον αὐτοὺς ἐν TH ἀλη-

, « / « ~ 2 7 4
θείᾳ σου: ὃ Aoyos ὃ cos ἀληθειὰ
5
ἐστι.

Ν \ ,
18 καθὼς ἐμὲ ἀπέστειλας εἰς

Ν / > Ἂν /
TOV κόσμον, καγὼ ἀπέστειλα αὐ-

\ > \ /
τοὺς εἰς τὸν κοσμον"

Ni αν DEN SA Ξε. N ε Yee
19 καὶ ὑπερ αὐτῶν ἐγὼ αγια-

ζω ἐμαυτὸν, ἵνα καὶ αὐτοὶ ὦσιν
ἡγιασμένοι ἐν ἀληθεία.

20 Οὐ περὶ τούτων δὲ ἐρωτῶ
μόνον, ἀλλὰ καὶ περὶ τῶν πιστευ-
σόντων διὰ τοῦ λόγου αὐτῶν εἰς
ἐμέ:

91 ἵνα πάντες ἕν ὦσι: καθὼς
σὺ, πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν σοὶ,
ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἐν ὦσιν: ἵνα

» Lachm., Tisch., Blo., and Alf., have αὐτοῖς, for αὑτοις.
this is a mere question of punctuation, and as them appears to
me to make better sense, in this place, than themselves, I have
concluded to follow the editors above mentioned.

na See N. j, above.—That the truth is a means of sanctifica-

tion, I do not doubt; but I do doubt,

stated here. Had this been meant, dca, with the genitive, would,
I think, have been used.—Vulg., W., R., Nary, Kenr., Sharpe.—
The word gov, after adn Feca, is rejected by Lachm., Meyer, and
is wanting in the Vulg. and several other ancient, and many
modern Verss. I would, therefore, put the,

REVISED VERSION.

the son of perdition; that the
Scripture might be fulfilled.

13 And now Lam coming to
thee; and these things I speak
in the world, that they may have
my joy fulfilled in "them.

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 pray not that thou
wouldst take them out of the
world, but that thou wouldst
keep them from the evil.

16 They are not of the world,
as I am not of the world.

17 Sanctify them vin ™thy
truth: thy word is truth.

18 As thou didst send ΜῈ into
the world, so I sent them into
the world.

19 And °*for them 1 sanctify
myself, so that they also °*them-
selves may be sanctified "in truth.

20 PNor do I pray for these
alone, but also for those sabout
to believe on ΜῈ through their
word:

21 So that all may be one: as
tHou, Father, in ΜῈ; and J in
THEE, that they also °themselves
may be ‘one in us; so that the

As

neither.

whether this idea is
lieving on Mr, ἄς.

for thy, before truth.

* See ch. 13: 37, N. k.
59 See ch. 2: 12, N. 2.
P Nor is more in accordance with modern usage here, than

9 Most editors have merevoytwy, for πιστευσοντων. IL
would, therefore, recommend that the revision read, those be-

τ Lachm. and Tisch. omit the second ἕν in this verse, with
MSS. BCD, and quite a number of ancient Verss.
considers this word a probable interpolation.
mend that one be left out.

Griesb,
I would recom-

THE GOSPEL. BY JOHN. CHAP. XVIII.

113

KING JAMES’ VERSION.

may believe that thou hast sent
me.

22 And the glory which thou}
gavest me, I have given them;
that they may be one, even as
we are one;

23 I in them, and thou in me,
that they may be made perfect
in one; and that the world may
know that thou hast sent me,
and hast loved them as thou hast
loved me.

24 Father, I will that they
also whom thou hast given me
be with me where I am; that
they may behold my glory which
thou hast given me: for thou
lovedst me before the foundation
of the world.

25 O righteous Father, the
world hath not known thee: but
I have known thee, and these
have known that thou hast sent
me.

26 And I have declared unto
them thy name, and will declare
it: that the love wherewith thou
hast loved me, may be in them,
and I in them.

CHAP. XVIII.

Wuen Jesus had spoken these

GREEK TEXT.

c £ oF o ,
0 κόσμος πιστεύσῃ OTL σύ με
/
ἀπέστειλας.
Ἄχ οὐδ Ν / A zi
22 καὶ ἐγὼ τὴν δόξαν ἣν δέ-
΄ ΄ > = “
δωκάς μοι, δέδωκα αὐτοῖς, ἵνα,
3 A \ € no >
ὦσιν ἕν, καθὼς ἡμεῖς EV ἐσμεν"
9° Sem X > > “ Ἂς A >
23 ἐγὼ ἐν αὑτοῖς, καὶ σὺ ἐν
a ’ >
ἐμοὶ, iva ὦσι τετελειωμένοι εἰς
A / 4 /
ev, καὶ ἵνα γινώσκῃ ὃ κόσμος OTL
/ - Ν ᾿ 4
σὺ pe ἀπέστειλας, καὶ ἠγάπησας
Ν \ ΝΜ, te
αὐτοὺς, καθὼς ἐμὲ ἠγάπησας.
ὲ ΄ ἃ ΄ ΄
24 Llarep, ovs δέδωκας μοι,
/ “ “ Sg ΔΝ > na
θέλω iva ὅπου εἰμὶ ἐγὼ, κἀκεῖνοι
53 » a . ΄ Ν
ὦσι μετ᾽ ἐμοῦ: ἵνα θεωρῶσι τὴν
, Ἂν » \ a my ΄
δόξαν τὴν ἐμὴν, ἣν ἔδωκάς μοι,
“ > , ΄ὔ Ἂν, cr
ὅτι ἡγάπησάς με πρὸ καταβολῆς
,ὔ
κόσμου.

25 Πάτερ δίκαιε, καὶ ὁ κόσμος
σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων,
καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέ-
στειλας"

26 καὶ ἐγνώρισα αὐτοῖς τὸ
ὄνομά σου, καὶ γνωρίσω: ἵνα ἡ
ἀγάπη, ἢν ἠγάπησας με, ἐν αὐ-
τοῖς ἡ, κἀγὼ ἐν αὐτοῖς.

CHAP. XVIII.

REVISED VERSION.

world may know that ruov didst
send me.

22 And the glory which thou
hast given me, I have given
them; that they may be one, as
WE are one:

23 1 in them, and ruov in mg,
that they may be made perfect
‘into one; and that the world
may know that ruovu didst send
me, and didst love them, as thou
didst love mr.

24 Father, those whom thou
hast. given me, I ‘wish, that
where I am, they also may be
with ΜῈ ; so that they may see
my glory which thou didst give
me, “because thou didst love me
before the foundation of the
world.

25 O righteous Father, the
world did not know thee, but I
knew thee, and these knew that
rHovu didst send me.

26 And I »made known, and
will make known to them thy
name: so that the love with
which thou didst love me may
be in them, and 1 in them.

CHAP. XVIII.

ΤΑΥ͂ΤΑ εἰπὼν 6 "Inoods| Tusvs, *saying these things,

® See ch. 11 : 52, N.s.
t See ch. 1 : 43, N. y.
« See ch. 1 : 15, N. i.

wv E. V., ch. 15:15, and frequently elsewhere. I would so
render this word uniformly—W., Nary, Dubois, Kenr., Newc.,
Sharpe, Murd.—I have here, as in other instances, where two
verbs govern the same object, changed the collocation, in order
to avoid the supply (otherwise necessary) of a pronoun. See
ch. 5: 21, N. h.

« There is a difficulty in the interpretation of this verse,
compared with ch. 14 : 31, which, as it has an important
bearing upon the translation, seems to require at least an
effort at explanation. When the Saviour says, in the place
last mentioned, “Arise, let us go hence,” it may be presumed

that he and his disciples, without further delay, left the room,
and the house, where they had just partaken of the Supper, and
started for some place, not there mentioned, but which proves,
in the sequel, to have been the garden of Gethsemane, situated
beyond the brook Kedron. But in chapters fifteen and sixteen,
he appears to be continuing his remarks, as though no such
change of circumstances had taken place, while chapter seventeen
also appears, from the narrative, to have been spoken subsequent-
ly to this time. his difficulty has been met by most com-
mentators in one of two different ways—1l. Some suppose, that,
on arising from the table (ch. 14 : 31) they retired to another
more private room, in the same house, for the purpose of enjoy-
ing greater freedom of communion; or, if not, that the three
following chapters were spoken while they were standing, or
preparing for their departure, but before they actually left the
house. (Glass, Pearce, Doddridge, Lampe, Kuin., Tittmann,
| Knapp; Blo., Meyer, Pholuck, Olsh., Klee, and others). This,

114

THE GOSPEL. BY JOHN. CHAP. XVIII.

KING JAMES’ VERSION.

words, he went forth with his
disciples over the brook Cedron,
where was a garden, into the
which he entered, and his dis-
ciples.

αὐτοῦ.

aa See N z., ch. 1 : 49.

> E.V., ch. 1: 28; 3: 26; 10: 40.—We say properly, to go
over the sea, as in ch. 6; 1, because the principal part of the
journey is performed on the sea; and the journey itself is the
principal object of contemplation. But in this case the travel-
ing was principally by land, as in ch. 10: 40; and, besides, the
place to which they went, and not the act of journeying, seems
to have been the prominent object before the writer’s mind,
4. d. “went out to beyond,” &c.—Fr. S.—M.,—B., and L., (au-
dela de); Schott, (egressus ... trajecit); other Verss. gen-
erally, as English.

GREEK TEXT.

lal Ν “ ad “
ἐξῆλθε σὺν τοῖς μαθηταῖς αὐτοῦ

/ fal ΄ὔ © rn
πέραν τοῦ χειμάῤῥου τῶν Ke-

7 5 a a >

Spwv, ὅπου ἦν κῆπος, εἰς ὃν εἰσ-
σ΄ TESS Ν ε Ν
ῆλθεν αὐτὸς καὶ οἱ μαθηταὶ

REVISED VERSION.

went “out with his disciples ’be-
yond the brook ‘of the Cedars,
where was a garden, into which
he entered, “himself, and his dis-
ciples.

© I translate των Kedowy, of the Cedars, because this is lit-
erally what it means; and, I believe, this expression occurs
nowhere else, except twice in the Sept., (Blo.) as the proper
name of a brook, or torrent. As, however, almost all scholars
prefer τοῦ Κεδρων», which is the reading of a few of the oldest
MSS., I would recommend that it be adopted, and that the
rendering of the E. V. be retained, except the orthography of
the word, which I would aiter to Kedron, in accordance with
the prevailing custom of the present day.—Penn.

4 See ch. 2:12, N..z.

it is needless to say, is not the more probable interpretation of
the words, ἐγεέρεσϑε, ayouey ἐντευϑ'εν, and rests upon mere
conjecture.—2. Others suppose, that, on arising, as above, they
immediately left the house, and that chapters 15, 16, and 17,
were spoken on the way, as they traveled leisurely along, over
the brook, and towards the garden. (Grotius, Schoettgen,
Rosenm., Luther, Aret., Wetst., Lange, and others.) To this
view two principal objections have been made.—1) That it is
unnatural to suppose, that words so solemn and private in
their character were spoken in the streets, or on the high-
way, where, doubtless, there were many strangers passing to
and from the festival. (Dodd., Blo., and others.) Τὸ this it
may be replied, that the difficulty is, perhaps, imaginary. It
is very probable that there were private walks about Jerusa-
lem, leading from the city in every direction, where those who
wished to converse privately had ample opportunity for so
doing; and it by no means follows from the supposition that
they immediately went out towards the garden of Gethse-
mane, that they traveled by the highway. On the other
hand, it is at least natwral to suppose, that the illustrations
drawn from the vine, and the branches, ch. 15 : 1-6, were
suggested by the actual presence of a vine before their eyes,
while walking along: 4. d. ‘See that vine! with what care the
husbandman prunes it, and how abundantly its fruitfulness
repays his labor! And see those withered branches, that have
been cut off as useless, and are even now being gathered
together, to be burned up! Now I am the true vine, and my
Father is the husbandman,” &c.—2) It is objected to this
view, that the words of the verse now under consideration,
Tavra exe ὃ ἴησους εξηλθϑε, x. τ. 4., positively preclude this
interpretation. (Knapp.) This objection rests upon the
assumption that ταῦτα εἰσίω» means, “when he had spoken
these things :”’ or, that the speaking was finished, before the
going out was begun. Now, although I am not aware that any
critic has hitherto disputed the correctness of this assumption,
yet is it not well worth while to inquire, whether the laws of

language render any such strict interpretation of these words
necessary ὁ Exrwy and εξηλϑε are both aorists; and the dis-
tinguishing peculiarity of this tense is, 115 indefiniteness. And
though, in expressions like the one at present under consider-
ation, where an aorist participle depends upon a finite verb in
the same tense, the action described by the former is, more
frequently than otherwise, completed, in whole, or in part,
before that described by the latter is begun, yet this is by no
means always the case. On the contrary, the two actions are
frequently simultaneous, as will appear from the following facts,
eathered from the N. T. usage.

1, When the action of the participle is identical with that
of the finite verb, or, when the one is included in the other,
the two actions are, of course, simultaneous.—Examples.—
Arcozouters εἰσίε, (EQN, eheye,) very common in Matt., Mark,
and Luke, but not often used in John. Matt.3:15; 4:4;
8:8; 11:4, 25; 12: 39,48; 13:11, 37, &c. Mark, 6: 37;
7:6; 9:12,17; 10: 3,5, &. Luke, 1:19, 35, 60; 4: 8,
12; 5:5, 22, 31; 6:3; 7:22, &e.—Koagtas ame, (eleye,)
Mark 5:7; 9: 24.--ζωνησας eure, Luke 16: 24; 23 : 46.—
The same remark applies to such expressions as,—zenewas
εἰπε, Matt. 2 : 8, π-πεέσοντες προσεκυνησαν, Matt. 2 : 11,—
ἡσφαλισαντο. .. σφραγισαντες, Matt. 27 : θ6,--προσϑεις
εἶστε, Luke 19: ll—apess .. . ηλϑεν, Matt. 13 : 86,.--εξελϑὼν
... avexwonoer, Matt. 15 : 21—egarnoe ... εἰπουσα, ch. 11:
28, (see below,)—exomoey... παταξας, Acts 7 : 24, and, per-
haps, several others.

2. When either the participle or the finite verb, (or both of
them.) describes an action that is, in its nature, continuous,
the two actions, though different from, and independent of,
each other, are generally simultaneous, at least in part, even
though, at the same time, one of them may, in its inception,
have priority over the other. Thus, in the expression,
φοβηϑεισα καὶ τρεμουσα.... ηλϑεν, Mark 5 : 33, (τρεμουσα is
probably an aorist,) it is evident that the fearing, trembling,
and coming were contemporaneous actions, though, in their

THE GOSPEL. BY JOHN. CHAP. XVIII.

115

KING JAMES’ VERSION.

. ”
2 And Judas also, which be-| 2 ἥδει δὲ καὶ

= Ms “news ° {hp \ xX \ ,
trayed him, knew the place: for| διδοὺς αὐτὸν, τὸν τόπον"
/ ΄ «? - »
πολλάκις συνήχθη ὁ ]ησοῦς exe
μετὰ τῶν μαθητῶν αὑτοῦ.

Jesus oft-times resorted thither
with his disciples.

¢ See ch. 1 : 15, N. i.

τ Oft-times is, I think, partially obsolete. At all events,
the addition of the syllable, times, adds nothing to the meaning
of the simple often.

® To resort is not the exact meaning cf συναγεσϑαι. To be
assembled, is the best general definition ; but this, for an ob-

GREEK TEXT. |

> / «
Lovédas, 0 παρα-

REVISED VERSION.

2 And Judas also, who be-
%r,|trayed him, knew the place : *be-
-|cause Jesus ‘often "met "there
«| with his disciples.

vious reason, is inadmissible in the present instance. To meet,
in the intransitive sense, is its exact equivalent.—Wesl.—Vulg.,
Beza, Erasm., Cast., Schott, (convenerat) ; Trem. (congregatus
erat); Fr. M. (s’y était assemble).

h Wesl., Sharpe, Erasm., Schott, Trem., Fr. S.—M., and
others.

inception, these several actions are mentioned in their regular
order of succession. So, poSntevres εϑαυμασαν, Luke ὃ : 25,
—xontaoarres... ehaBouev, Luke 5: 5,—euSlewas...
(λεγεε, Hist. pres.) ch. 1 3/36, 43, -ευϑυδροκησαντες ηλϑομεν,
Acts 21: 1, and, perhaps, other expressions.

3. When the words describe actions different from, and
independent of, each other, it appears generally, but not
always, from the context, that the action of the participle pre-
ceded that of the finite verb, the former being usually finished
before the latter was begun. Sometimes, however, even under
such circumstances, the context shows that the actions were
simultaneous, or contemporaneous. This is the point of espe-
cial importance in the case before us. Eurwy and εξηλϑὲ
describe actions different from, and independent of, each other,
If the context would warrant it, it would undoubtedly be more
in accordance with usage to understand the former as haying
been finished before the latter was begun. Since, however,
this interpretation has been found to be embarrassed, my
object now is, to show, that, if the context requires a different
understanding of the relations between these two words and
the actions represented by them, we are at perfect liberty to
suppose them to have been simultaneous. That is, that there
is nothing in the deter of this verse forbidding the idea, that
it was while Jesus was in the act of saying these things, that
he went out with his disciples beyond the brook Kedron; or,
as much time was necessarily consumed in both cases, that it
was during the delivery of these three chapters that the jour-
ney from the city to the garden was accomplished; the whole
of both transactions being contemplated, in the bird’s-eye view
of the historian, as a momentary thing.—1) We have seen
above, (in 1.) that the occurrence of two aorists connected
together as these are, does not necessarily imply, that either
action preceded the other, in point of time.——2) There are
cases, I think, entirely similar to this, in which the two
actions were evidently simultaneous; that is, there are cases
in which an aorist participle is joined with, and depends upon,
a finite verb in the same tense, and describes an action differ-
ent from, and independent of, that described by the finite
verb, while the two actions occupied the same moment of time
in their performance. The most remarkable of these is, per-
haps, Luke 24 : 40, which is peculiarly proper to illustrate the

eheye,

case in hand, from its verbal similarity. Kae rovro εἰπὼν
exedeckey αὐτοῖς Tas χείρας καὶ τοὺς todas. If we compare this
with ν. 39, dere τὰς yecoas μου καὶ τοὺς ποδὰς μου, there can
be no reasonable doubt, but that it was while he was in the act
of saying this, that he showed them his hands and his feet.
Another somewhat remarkable passage is Matt. 16: 5, Kae e/-
Fortes or uadnrae αὐτου εἰς to περαν ἐπελαϑοντο agtovs λαβειν,
“And his disciples coming into the [country] beyond, forgot
to take loaves.”” Now it is manifest that they did not forget
after they came, but that these two actions were precisely
simultaneous. At the very moment of starting out they_forgot
to take loaves. But besides these illustrative passages, there
are several in which, evidently, ecray (aor.), is used exactly
like Aeywy (pres.), and, apparently, interchangeably with it.—
Luke 5:18, ἥψατο αὐτου, εἰπών, “he touched him, saying,”
compared with Matt. 8: ὃ, ἥψατο avrov ὃ ησους, λέγων, “Je-
sus touched him, saying,” where in describing the very same
actions of the Savior, we have these two words used by dif-
ferent writers, in precisely the same sense, and, as it would
appear, interchangeably.—Luke 19 : 29, 30, azeorede δυο
των μαϑητῶν αὐτου, εἰπων, x. τ. λ., compared with Matt. 21 :
1, 2, ἀπεστειλε δυο wadnras, λεγων averots, x. τ. d.—ch. 11: 28,
(see above, in 1,) eywrnoe... exovoa, κ- t. λ., compared with
Luke 8: 54, ἐφώνησε, heywr, x το A—ch. 18: 22, edwxe...
emt, % τ. ἡ.» compared with Matt. 28 : 12, edwxay... leyor-
tes, z. τ A.— Acts 7 : 35, ov nornoarto, eutortes, z. τ. }., CoM-
pared with Matt. 26:70, ἡρνησατο.... λέγων, x. τ. 4.—Acts
21:14, yovyacauer εἰστοντες, x. τ. λ., compared with Acts 11:
18, novyaouy ... λεγοντες, x. τ- ἢ.

From what has been said above, I think, we may safely
conclude.—1. That the relation between two, or more actions,
as to time, when they are both, or all, expressed by aorists,
can only be determined from the contezt, or the nature of the
actions themselves, not from the fact that this tense is
employed.—2. That the indefinite rendering with our present
participle, (which is, in reality, the nearest approach to the
Greek aorist participle that we have,) is preferable to the peri-
phrases of the E. V., both here, and in many other passages, in
which the letter of the translation positively fixes the inter-
pretation, which is not true of the letter of the Oviginal.

THE

GOSPEL. BY JOHN. CHAP. XVIII.

KING JAMES’ VERSION.

3 Judas then, having received
a band of men and officers from
the chief priests and Pharisees,
cometh thither with lanterns,
and torches, and weapons.

4 Jesus therefore, knowing all
things that should come upon
him, went forth, and said unto
them, Whom seek ye ?

5 They answered him, Jesus
of Nazareth. Jesus saith unto
them, I am he. And Judas al-
so, which betrayed him, stood
with them.

6 As soon then as he had said
unto them, I am he, they went
backward, and fell to the ground.

7 Then asked he them again,
Whom seek ye? And they said,
Jesus of Nazareth.

8 Jesus answered, I have told
you that lam he. If therefore
ye seek me, let these go their
way:
9 That the saying might be
fulfilled which he spake, Of them
which thou gavest me, have I
lost none.

10 Then Simon Peter, having
a sword, drew it, and smote the
high priest’s servant, and cut
off his right ear. The servant's
name was Malchus.

11 Then said Jesus unto Pe-
ter, Put up thy sword into the
sheath: the cup which my Fa-
ther hath given me, shall I not
drink it ?

i The yavos was, literally, a thing giving light ;
is a better definition than lantern, which latter is properly
α case in which a candle, or lamp, is put for protection—Dodd.,

Lampe, Bynzeus,
} Dodd., Murd.—K. V. generally.
« KE. V., Matt. 2

GREEK TEXT.
53 5 7 \ \
3 ὁ οὖν ᾿]ούδας λαβὼν τὴν
σπεῖραν, καὶ ἐκ τῶν ἀρχιερέων
4
καὶ Φαρισαίων ὑπηρέτας, ἔρχεται
> lal Ν lod ΄ὔ
ἐκεῖ μετὰ φανῶν καὶ λαμπάδων
καὶ ὕπλων.
5 5 \ ΄ \
4 ᾿]ησοὺς οὖν εἰδὼς πάντα τὰ
» / > » oh 5M 2 \ 53
ἐρχόμενα ἐπ᾽ αὐτὸν, ἐξελθὼν εἶἴ-
πεν αὐτοῖς, Tiva ζητεῖτε;
> “ 3
5 ᾿Απεκρίθησαν αὐτῷ, “In-
΄ Ν lal Τὰ
σοῦν τὸν Ναζωραῖον. Λέγει
> co « 5 a > / ,
αὐτοῖς ὁ Inaovs, ᾿Εγὼ εἰμι.
΄ 7 \ 7
“Εἰστήκει δὲ καὶ ᾿]ούδας ὁ παρα-
Ν Ἂς > fod
διδοὺς αὐτὸν μετ᾽ αὐτῶν.
€ 5 3 al of
6 “Qs οὖν εἶπεν αὐτοῖς, “Ort
’ "6 | 2 ΄ε > Ν > ,
ἐγὼ εἰμι, ἀπῆλθον εἰς τὰ ὀπίσω,
καὶ ἔπεσον χαμαΐ.
΄ 3 Ν
7 πάλιν οὖν αὐτοὺς ἐπηρώ-
΄ cd \ 3
τησε, Tiva ζητεῖτε; Οἱ δὲ εἶπον,
»} a Ν a
]ησοῦν τὸν Nawpaiov.
8 ᾿Απεκρίθη ὁ Τησοῦς, Εἶπον
a Ss \
ὑμῖν, OTL ἐγώ εἰμι. εἰ οὖν ἐμὲ
5 / ,
ζητεῖτε, ἄφετε τούτους ὑπάγειν"
i Sane , δ
9 ἵνα πληρωθῇ ὃ λόγος ὃν
9. a aA / / >
εἶπεν, Ort ovs δέδωκας μοι, οὐκ
5, γ' 5 > ΄σ > ,
ἀπώλεσα ἐξ αὐτῶν οὐδένα.
, 5 ΄ ”
10 Σίμων οὖν Πέτρος ἔχων
μάχαιραν, εἵλκυσεν αὐτὴν, καὶ
ἔπαισε τὸν τοῦ ἀρχιερέως δοῦλον,
καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτίον τὸ
, 3 δι a. “ /
δεξιόν. ἣν δὲ ὄνομα τῷ δούλῳ
Maxyos.
Ξ 3 ©? a fal fe
11 εἰπεν οὖν ὁ ᾿]ησοῦς τῷ Le-
/ \ "4 4 >
τρῷ, “βάλε τὴν μάχαιράν σοὺ εἰς
τὴν θήκην. τὸ ποτήριον ὃ δέδωκέ
μοι ὁ πατὴρ, οὐ μὴ πίω αὐτό;

REVISED VERSION.

3 Judas, therefore, taking the
band, and officers from the chief
priests and Pharisees, cometh
thither with ‘torches, and ‘lamps,
and weapons.

4 Jesus, therefore, knowing all
things that were coming upon
him, going out, said to them,
Whom are ye seeking?

5 They answered “him, Jesus
‘the ‘Nazarene. Jesus saith to
them, I am '[he]. And Judas
also, who betrayed him, was
standing with them.

6 ™When, therefore, he said to
them, I am '{he], they went
backward, and fell to the ground.

7 Again, therefore, he asked
them, Whom are ye seeking?
And they said, Jesus, *the *Naza-
rene.

8 Jesus answered, I told you
that I am '{he]. If, therefore,
ye are seeking mg, let these go
away :

9 So that the saying might be
fulfilled, which he »said, T lost
no “one of those whom thou hast
given me.

10 Simon Peter, therefore,
having a sword, drew it, and
smote the servant of the high
priest, and cut off his right ear.
Now the servant’s name was
Malchus.

11 Jesus, therefore, said to
Peter, Put »thy sword into the
sheath: the cup which the Fa-
ther hath given me, shall I not
drink it?

hence torch

° See Gen. Obs. 6.

: 23.—As this is more literal than of Naza-
reth, and quite as easily understood, I would always adopt it.

—Newe. marg., Dodd., Sharpe, Murd., and cthers.

P Almost all editors reject this gov.
commend that the be put for thy.

1 See ch. 8: 24, N. y.
™ See ch. 11: 20, N. t.
1 See ch. 1: 15, N.

g-

I would, therefore, re-

THE

GOSPEL. BY JOHN. CHAP. XVIII.

117

KING JAMES’ VERSION.

12 Then the band, and the
captain, and officers of the Jews
took Jesus, and bound him,

13 And led him away to Annas
first, (for he was father-in-law to
Caiaphas, which was the high
priest that same year.)

14 Now Caiaphas was he
which gave counsel to the Jews,
that it was expedient that one
man should die for the people.

15 And Simon Peter followed
Jesus, and so did another disciple.
That disciple was known unto
the high priest, and went in with
Jesus, “into the palace of the high
priest.

16 But Peter stood at the door
without. Then went out that
other disciple which was known
unto the high priest, and spake
unto her that kept the door, and
brought in Peter.

17 Then saith the damsel that
kept the door unto Peter, Art
not thou also one of this man’s
disciples? He saith, I am not.

18 And the servants and offi-
cers stood there, who had made
a fire of coals; (for it was cold)
and they warmed themselves:
and Peter stood with them, and
warmed himself.

GREEK TEXT.

12 ‘HT οὖν σπεῖρα καὶ ὃ χι-
λίαρχος καὶ οἱ ὑπηρέται τῶν ᾿]ου"
δαίων συνέλαβον τὸν ᾿ΪΠησοῦν,
καὶ ἔδησαν αὐτὸν,

18 καὶ ἀπήγαγον αὐτὸν πρὸς

"Ἄνναν πρῶτον" ἦν γὰρ πενθερὸς
τοῦ Καϊάφα, ὃς ἣν ἀρχιερεὺς τοῦ
: ΤΡΩ͂Ν

ἐνιαυτοῦ ἐκείνου.

14 ἦν δὲ Καϊάφας ὁ συμβου-
λεύσας τοῖς [Πουδαίοις, ὅτι συμ-
φέρει ἕνα ἄνθρωπον ἀπολέσθαι
ὑπὲρ τοῦ λαοῦ.

᾿Πκολούθει δὲ τῷ ᾿]ησοῦ
Σίμων ]Π]έτρος, καὶ ὁ ἄλλος μα-
θητής. ὁ δὲ μαθητὴς ἐκεῖνος ἦν
γνωστὸς τῷ ἀρχιερεῖ, καὶ συνεισ-
ἢλθε τῷ ᾿]ησοῦ εἰς τὴν αὐλὴν
τοῦ ἀρχιερέως"

16 ὁ δὲ Πέτρος εἱστήκει πρὸς
τῇ θύρᾳ ἔξω. ἐξῆλθεν οὖν 6 μα-
θητὴς ὁ ὁ ἄλλος ¢ ὃς ἣν γνωστὸς τῷ
ἀρχιερεῖ, καὶ εἶπε τῇ Oupwpa, καὶ
εἰσήγαγε τὸν 11έ έτρον.

17 λέγει οὖν ἡ παιδίσκη ἡ
θυρωρὸς τῷ Πέτρῳ, My καὶ σὺ
ἐκ τῶν μαθητῶν εἶ τοῦ ἀνθρώπου
τούτου; Δ έγει ἐκεῖνος, Οὐκ εἰμί.

18 Μιστήκεισαν δὲ οἱ δοῦλοι
καὶ οἱ ὑπηρέται ἀνθρακιὰν πε-
ποιηκότες, ὅτι ψύχος ἢ ἣν, καὶ ἐθερ-
μαίνοντο" ἦν δὲ μετ᾽ αὐτῶν ὁ
Πέτρος ἑστὼς καὶ θερμαινόμενος.

REVISED VERSION.

12 The band, therefore, and
the captain, and the officers of
the Jews, took Jesus, and bound
him,

13 And led him away to An-
nas first (for he was father-in-
law sof Caiaphas, who was high
priest that year).

14 Now Caiaphas was he who
gave counsel to the Jews, that
it was expedient that one man
‘perish for the people.

15 And Simon Peter was fol-
lowing Jesus; ‘also the other dis-
ciple. And that disciple was
known to the high priest, and
went in with Jesus, into the
‘court of the high priest.

16 But Peter was standing at
the door without. The other dis-
ciple, therefore, who was known
to the high priest, went out, and
spoke to the “door-keeper, and
brought in Peter.

17 The vmaid, the "door-keep-
er, therefore, saith to Peter, Art
not THov also of this man’s dis-
ciples ? He saith, I am not.

18 And the servants and the
officers were standing, (having
made a fire of coals, *because it
was cold,) and were warming
themselves: and Peter was stand-
ing with them, and warming him-
self.

9 Of is, 1m this connection, more in accordance with usage
than to.

τ MSS., AB, and a few others, haye azoPavew, for amo-
λεσϑαε; which reading is adopted by Lachm., and is probably
the original of the Vulg. and many other Verss., including the
E. V.—Upon the whole, I would recommend its adoption, and
that the rendering of the E. V. remain unchanged.

* This change is made for the purpose of ayoiding ambiguity,
without any supply.

« According to Rob., this word means here, ¢he court, or
quadrangle, “ wcound which the house itself was built, which
served also as a place of waiting for visitors and attendants.”

« Whether the advantage gained by specifying the sex of the
door-keeper is of sufficient importance to justify the adoption of
a clumsy periphrasis, is, I think, questionable ; especially since
we learn the same fact from the next verse.

Y Though wacdcoxn is sometimes applied to a free woman,
yet it seems not to be used in this sense in the N. T. The
strong presumption is, that this young woman who kept the
door was a servant of the high priest. Still, as it is not quite
certain who she was. or what was her condition, I have adopted
the rendering, maid, which is just about as ambiguous, in this
respect, as the orig. word.—G., Dubois, Penn, Kenr., Murd.,
Wesl. w See ch. 1: 15, Nui.

118 THE

KING JAMES’ VERSION.

19 The high priest then asked
Jesus of his ‘disciples, and of his
doctrine.

20 Jesus answered him, I
spake openly to the world; I
ever taught in the synagogue,
and in the temple, whither the
Jews always resort ; and in se-
cret have I said nothing.

21 Why askest thou me? ask
them which heard me, what I
have said unto them: behold,
they know what I said.

22 And when he had thus
spoken, one of the officers which
stood by, struck Jesus with the
palm of his hand, saying, An-
swerest thou the high priest so?

23 Jesus answered him, If I
have spoken evil, bear witness
of the evil: but if well, why
smitest thou me?

24 (Now Annas had sent him
bound unto Caiaphas the high
priest.)

25 And Simon Peter stood
and warmed himself. They said
therefore unto him, Art not thou
also one of his disciples? He
denied 7¢, and said, I am not.

26 One of the servants of the
high priest (being Avs kinsman
whose ear Peter cut off) saith,
Did not I see thee in the garden.
with him?

GOSPEL. BY JOHN. CHAP. XVIII.

GREEK TEXT.

19 Ὁ οὖν ἀρχιερεὺς ἠρώτησε
τὸν ᾿Ιησοῦν περὶ τῶν μαθητῶν
αὐτοῦ, καὶ περὶ τῆς διδαχῆς av-
τοῦ.

20 ἀπεκρίθη αὐτῷ ὃ ‘Inoods,
᾿Εγὼ παῤῥησίᾳ ἐλάλησα τῷ
κόσμῳ" ἐγὼ πάντοτε ἐδίδαξα ἐ ἐν
τῇ συναγωγῇ καὶ ἐν τῷ ἱερῷ,
ὅπου πάντοτε οἱ Lovdaior συνέρ-
χονται, καὶ ἐν κρυπτῷ ἐλάλησα
οὐδέν.

, 2 Asa > ,

21 Τί με ἐπερωτᾷς ; ἐπερώτη-
σον τοὺς ἀκηκοοτας, τί ἐλάλησα
αὐτοῖς: ἴδε οὗτοι οἴδασιν ἃ εἶπον
ἐγώ.

22 Ταῦτα δὲ αὐτοῦ εἰπόντος,
εἷς τῶν ὑπηρετῶν παρεστηκὼς
ἔδωκε ῥάπισμα TO ᾿[ησοῦ, εἰπὼν,
Οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ;

28 ᾿Απεκρίθη αὐτῷ ὁ ᾿Ϊ]ησοῦς,
Ei κακῶς ἐλάλησα, μαρτύρησον
περὶ τοῦ κακοῦ" εἰ δὲ καλώς, τί
με δέρεις ;

24 ᾿Απέστειλεν αὐτὸν ὁ "4ν-
νας δεδεμένον πρὸς Καϊάφαν τὸν
ἀρχιερέα.

25 "Hy δὲ Σίμων Πέτρος
ἑστὼς καὶ θερμαινόμενος"
οὖν αὐτῷ, Μὴ καὶ σὺ ἐκ τῶν μα-
θητῶν αὐτοῦ εἶ; ᾿Πρνήσατο ἐκεῖ-
νος, καὶ εἶπεν, Οὐκ εἰμί.

26 “έγει εἷς ἐκ τῶν δούλων
τοῦ ἀρχιερέως, συγγενὴς ὧν οὗ
᾿ἀπέκοψε Πέτρος τὸ ὠτίον, Οὐκ
ἐγώ σε εἶδον ἐν τῷ κήπῳ μετ᾽
αὐτοῦ;

εἶπον

REVISED VERSION.

19 The high priest, therefore,
asked Jesus of his disciples, and
of his doctrine.

20 Jesus answered him, I
spoke *publicly to the world; I
always taught in the synagogue,
and in the temple, Ywhere the
Jews are always ‘coming to-
gether; and in secret I said
nothing.

21 Why dost thou ask me?
Ask those who have heard, what
I said to them: behold, rary
know what things 1 said.

22 Now when he ‘said these
things, one of the officers, stand-
ing by, *gave Jesus a blow, say- |
ing, Dost thou answer the high
priest so?

23 Jesus answered him, If I
spoke evil, ‘testify of the evil;

/|/but if well, why smitest thou

me?

24 (‘Annas had sent him, hav-
ing been bound, to Caiaphas,
the-high priest.)

/

25 And Simon Peter was stand-
ing, and warming himself. They
said to him, therefore, Art not
rHou also of his disciples? He
denied, and said, I am not.

26 One of the servants of the
high priest, (being [his] kinsman
whose ear Peter cut off,) saith,
Did not I see thee in the garden
with him ?

x See ch. 7: 4, Ν. ἢ.

y The literal meaning of συνερχεσϑαι is, to come together.
Certainly no departure from this is necessary here.—The
change of the verb is sufficient reason for the change of whither

to where.
* See ch. 1: 15, N. g.
* See ch. 9: 6, Ν, 6.

> This is perfectly literal, while the E. V. is not only peri-

Lachm.,

phrastic, but, perhaps, a little more definite, as to the manner of
the blow, than the Orig.—Wesl., Sharpe, R., Dubois, Kenr.

© See ch. 1:7, N. k.

4 There is nothing in the text from which this revision is
made corresponding to the now of the E. V. The Text. Rec.,
and Hahn, supply ov».
Perhaps, in the great uncertainty that exists, it would be wise
to leave the Τῇ. V. unchanged.

Others supply de, or και.

THE

GOSPEL. BY JOHN. CHAP. XVIII.

119

KING JAMES’ VERSION.

27 Peter then denied again:
and immediately the cock crew.

28 Then led they Jesus from
Caiaphas unto the hall of judg-
ment: and it was early; and they
themselves went not into the
judgment-hall, lest they should
be defiled; but that they might
eat the passover.

29 Pilate then went out unto
them, and said, What accusation
bring ye against this man?

30 They answered and said
unto him, If he were not a mal-
efactor, we would not have de-
livered him up unto thee.

31 Thensaid Pilate untothem,
Take ye him, and judge him ac-
cording to your law. The Jews
therefore said unto him, It is not
lawful for us to put any man to
death :

32 That the saying of Jesus
might be fulfilled, which he
spake, signifying what death he
should die.

33 Then Pilate entered into
the judgment-hall again, and
called Jesus, and said unto him,
Art thou the King of the Jews?

34 Jesus answered him, Say-
est thou this thing of thyself, or
did others tell it thee of me?

85 Pilate answered, Am I a
Jew? Thine own nation, and the
chief priests, have delivered thee
unto me. What hast thou done?

36 Jesus answered, My king-

GREEK TEXT.
΄ 53
27 Π,Ὠάλιν οὖν ἠρνήσατο ὁ 1{έ-
\ » , 5» ig ’ ,
Tpos, καὶ εὐθέως ἀλέκτωρ ἐφώ-
νησεν.
wv 5 \ ’
28 ᾿ΑΤΤΙΟΟΥ͂ΣΙΝ οὖν τὸν ’In-
Ln Ε] Ν a a7 > Ν
σοὺυν ἀπὸ τοῦ Καϊαφα εἰς τὸ
ἐδ 5 \ “"
πραιτώριον. ἢν δὲ Tpwiar καὶ
΄- \
αὐτοὶ οὐκ εἰσῆλθον εἰς TO πραι-
΄ oe \ a > >
τώριον, ἵνα μὴ μιανθῶσιν, ἀλλ
» , A 7
iva φάγωσι τὸ πάσχα.
΄ 5 ’,
29 ἐξῆλθεν οὖν ὁ Παιλάτος
μὴ ’ δ J
πρὸς αὐτοὺς, καὶ εἶπε, Tiva κα-
/ Ν a
τηγορίαν φέρετε κατὰ Tov ἀνθρώ-
,
που τούτου;
> , 5
30 ᾿Απεκρίθησαν καὶ εἶπον
Spite Ξ . 93 - \
αὐτῷ, Εἰ μὴ ἢν οὗτος κακοποιὺς,
’ » > lo
οὐκ ἂν σοι παρεδώκαμεν αὐτόν.
81 εἶπεν οὖν αὐτοῖς ὁ 7Πιλά-
, ‘\ tat
tos, AaBere αὐτὸν ὑμεῖς, καὶ
\ x / a
κατὰ TOV νόμον ὑμῶν κρίνατε
> / 3 5 > oS) .«»
αὐτὸν. Iimov οὖν αὐτῳ οἱ Lov-
a ec co > yy > ΄“
dator, “Hiv οὐκ ἔξεστιν ἀποκτεῖ-
ναι οὐδένα:
39 4 « Xa a "7; a
2 ἵνα ὃ λόγος τοῦ ᾿Ϊησοῦ
δὰ δι 53
πληρωθῇ, ὃν εἶπε σημαίνων ποίῳ
θανάτῳ ἤμελλεν ἀποθνήσκε
ανάτῳ TM ἤσκειν.
recs 5 > τ
90. Μίὶσῆλθεν οὖν εἰς τὸ πραι-
» ’ὔ /
τώριον πάλιν ὁ Ἵ[]ηιλάτος, Kai
» 4 Ν ᾿ cat Ν 9
ἐφώνησε τὸν Inaovy, καὶ εἶπεν
΄ Ν 53 Ν ΄σ >
αὐτῷ, Xv εἶ ὁ βασιλεὺς τῶν ᾿]ου-
δαίων ;
9 > , > Fee 9 ΄
84 ᾿Απεκρίθη αὐτῷ o ᾿]ησοῦς
τῶι Roe γένει
Ad’ ἑαυτοῦ σὺ τοῦτο λέγεις, ἢ
ἄλλοι σοι εἶπον περὶ ἐμοῦ ;
> (5 4 ΄
35 ᾿Απεκρίθη ὁ ΠΠιλάτος, Myre
> Ἂν » af > \ yy, Ν
ἐγὼ Lovdatos εἰμι; τὸ ἐθνος τὸ
Ν © - γι
σὸν καὶ οἱ ἀρχιερεῖς παρέδωκαν
»
σε ἐμοί: τί ἐποίησας ;

80 ᾿Απεκρίθη ὁ ᾿]ησοῦς, “H'!

© E. V. mar., (Pilate’s house).—See Rob. Lex. art. Zoatw-

ecov.—R., Weal.

REVISED VERSION.

27 Again, therefore, Peter de-
nied, and immediately the cock
crew.

28 They lead Jesus, therefore,
from Caiaphas into the ‘palace.
And it was early; and they
themselves went not into the
‘palace, ‘so that they might ‘not
be defiled; but that they might
eat the Passover.

29 Pilate, therefore, went out
to them, and said, What ac-
cusation do ye bring against this
man?

30 They answered, and _ said
to him, If he were not an “evil-
doer, we would not have de-
livered him up to thee.

31 Pilate, therefore, said to
them, Take yr him, and judge
him, according to your law. The
Jews, therefore, said to him, It
is not lawful for us to *kill any
one:

32 That the saying of Jesus
might be fulfilled, which he
spoke, signifying ‘by what death
he Jwas about to die.

33 Pilate, therefore, entered
into the ‘palace again, and called
Jesus, and said to him, Art tHou
the King of the Jews?

34 Jesus answered him, Dost
rHou say this ‘from thyself, or
did others tell thee of mr?

35 Pilate answered, Am I a
Jew? Thine own nation, and
the chief priests, delivered thee
to me: what didst thou do?

36 Jesus answered, My king-

h See N. ¢, ch. 5: 16.

τ See ch. 12 : 33, N. k.

f See ch. 1:7, N. k, and ch. 3: 20, N. k.

® I prefer evil-doer to malefactor, because it is pure En-

glish, and better understood.—T., C., G.

1 See Ν. 6, ch. 4: 47.

RE Seerchey (penny Naas

190

THE GOSPEL. BY JOHN. CHAP. XIX.

KING JAMES’ VERSION.

dom is not of this world: if my
kingdom were of this world,
then would my servants fight,
that I should not be delivered to
the Jews: but now is my king-
dom not from hence.

37 Pilate therefore said unto
him, Art thou a king then?
Jesus answered, Thou sayest
that I am a king. To this end
was I born, and for this cause
came I into the world, that I
should bear witness unto the
truth. Every one that is of the
truth, heareth my voice.

88 Pilate saith unto him, What
is truth? And when he had said
this, he went out again unto the
Jews, and saith unto them, I
find in him no fault at all.

39 But ye have a custom that
I should release unto you one at
the passover: will ye therefore,
that I release unto you the King
of the Jews?

40 Then cried they all again,
saying, Not this man, but Barab-
bas. Now Barabbas was a robber.

CHAP. XIX.

Tuen Pilate therefore took
Jesus, and scourged him.

GREEK TEXT.

Vi Fi NAS AN > x 2 a
βασιλεία ἡ ἐμὴ οὐκ ἔστιν EK τοῦ
/ ͵ 2 - /
κόσμου τούτου" εἰ EK TOU κόσμου
, 53 ε , 2 PLN «
τούτου nv ἡ βασιλεία ἡ ἐμὴ, οἱ
/ x ©
ὑπηρέται ἂν οἱ ἐμοὶ ἠγωνίζοντο,
Ὁ \ “ = 3 /
ἵνα μὴ παραδοθῶ τοῖς Tovdaios:
> ΝΕ ΄ εὐ REN > x
νῦν δὲ ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν
> a
ἐντεῦθεν.
37 Εἶπεν οὖν αὐτῷ ὁ Πιλά-
an Ν 53 /
tos, Οὐκοῦν βασιλεὺς εἶ σύ;
» ΄ = \ /
AzexpiOn ὁ Incovs, Σὺ λέγεις
a / > 3 / Ss “EN >
oTt βασιλεὺς εἰμι ἐγώ. ἐγὼ εἰς
- 7 a
τοῦτο γεγέννημαι, καὶ εἰς τοῦτο
> , ᾽ Ἂ / a
ἐληλυθα εἰς τὸν κόσμον. ἵνα μαρ-
, tab ed , - «ς a
τυρήσω τῇ ἀληθείᾳ. , πᾶς ὃ ὧν
ἐκ τῆς ἀληθείας, ἀκούει μου τῆς
φωνῆς.
΄ oy , ,
38 “έγει αὐτῷ ὁ Πιλάτος, Ti
> 3 ΄ Ν “ pre
ἐστιν ἀληθεια; Kai τοῦτο εἰπὼν,
4 “ ‘y x >
πάλιν ἐξῆλθε πρὸς τοὺς ᾿ΖΠου-
/ cal > \
δαίους, καὶ λέγει αὐτοῖς, ᾿γὼ
᾽ ᾽ tat
οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῷ.
9 » \ , Cos
39 ἔστι δὲ συνήθεια ὑμῖν,
οι oO « ΄σ , cal
ἵνα eva ὑμῖν ἀπολύσω ἐν τῷ
΄ ͵ ate ς οἷς Ὁ
πάσχα: βούλεσθε οὖν ὑμῖν ἀπο-
/ Ν / tol >
λύσω τὸν βασιλέα τῶν ᾿ἴἤου-
δαίων ;
/ 5 ΄ὔ΄
40 ᾿Πκραύγασαν οὖν πάλιν
΄ Ψ NN “-
πάντες, λέγοντες, My τοῦτον,
Ν Ν cal 53, \
ἀλλὰ τὸν BapaBBav- ἦν δὲ ὁ
a /
BapaBBas λῃστής.

CHAP. XIX.

/ 5 7. « ’
Tore οὖν ἔλαβεν ὁ Πιλάτος
\ > rn /
tov Inoovy, καὶ ἐμαστίγωσε.

REVISED VERSION.

dom is not of this world: if my
kingdom were of this world, my
‘officers would fight, so that I
might not be delivered to the
Jews: but now is my kingdom
not from hence.

37 Pilate, therefore, said to
him, Art rHov "not a king, then?
Jesus answered, Thou sayest
that I ama king. »For this
have I been born, and *for this
am I come into the world, that
I may ctestify to the truth.
Every one that is of the truth,
heareth my voice.

38 Pilate saith to him, What
is truth? And, rsaying this, he
went out again to the Jews, and
saith to them, I find no fault in
him.

39 But ye have a custom that
I release to you one «during
the Passover. Do ye, therefore,
rwish that I release to you the
king of the Jews?

40 Again, therefore, they all
cried, saying, Not ‘nim, but
Barabbas. Now Barabbas was
a robber.

CHAP. XIX.

TueEn Pilate, therefore, took,
sand scourged Jesus.

1 E. V. generally.—As it is certain that Jesus nowhere else
applies this term to his disciples, it is probable that this is his
meaning here, “If my kingdom were of this world, then would
I, like other kings of this world, have officers under me, who
would zealously fight in defense of my rights,” &c.

™ Ovxovy = nonne ergo.—This form of question anticipates
an affirmative answer. (Rob.)—See Kuhn., § 325, Rem. 7.

For this [purpose] is the literal rendering of εἰς τουτο.---
Newe. (for this cause.)

© Seeich. 1: 7, Nok.

» See v. 1, N. a, above.

a The Passover was a festival of several days’ duration, and,
it would seem, the custom alluded to permitted the release to
take place at any time during the feast. For this reason I
prefer during, to at, for the translation of ev.—See ch. 2 : 29,
N. q.

r See ch. 1: 43, N. y.

* See Gen. Obs. 3, and ch. 1: 2, N. c

® See ch. 5: 21, N. ἢ.

THE GOSPEL. BY JOHN.

CHAP.

XIX.

KING JAMES’ VERSION.

2 And the soldiers platted a
crown of thorns, and put i on
his head, and they put on him a
purple robe.

3 And said, Hail, King of the
Jews! and they smote him with
their hands.

4 Pilate therefore went forth
again, and saith unto them, Be-
hold, { bring him forth to you,
that ye may know that I find
no fault in him.

5 Then came Jesus forth,
wearing the crown of thorns,
and the purple robe. And P:-
late saith unto them, Behold the
man!

6 When the chief priests there-
fore and officers saw him, they
cried out, saying, Crucify him,
crucify him. Pilate saith unto
them, Take ye him, and crucify
him: for I find no fault in him.

7 The Jews answered him, We
have a law, and by our law he

ought to die, because he made
himself the Son of God.

8 When Pilate therefore heard
that saying, he was the more
afraid ;

GREEK TEXT.
2 καὶ οἱ στρατιῶται πλέζαντες
/ ᾽ » lol ᾽ ΄
στέφανον ἐξ ἀκανθῶν, ἐπέθηκαν
» cat fal a ΄ ¢
αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον
- / ᾽ Ν
πορφυροῦν περιέβαλον αὐτον,
3, res «
3 καὶ ἔλεγον, Χαῖρε, ὁ βασι-
Ν n
λεὺς τῶν ᾿]Πουδαίων: καὶ ἐδίδουν
αὐτῷ ῥαπίσματα.
ΒΞ an i , yw €
4 HEjAGev οὖν πάλιν ἔξω ὁ
΄ - os
Πιλάτος, καὶ λέγει αὐτοῖς, de
ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα “γνῶτε
ὅτι ἐν αὐτῷ οὐδεμίαν αἰτίαν εὑ-
ρίσκω.
΄- 3 ᾽ ΄“ +
5 ᾿Εξῆλθεν οὖν δ᾽ Τησοῦς ἔξω,
rn ἮΝ ’ /
φορῶν τὸν ἀκάνθινον στέφανον,
\ fal .
καὶ τὸ πορφυροῦν ἱματίον" καὶ
΄, > - γ᾽ en x
λέγει αὐτοῖς, “Ide ὁ ἄνθρωπος.
ov 5 3 Ν ΄
6 “Ore οὖν εἶδον αὐτὸν οἱ
΄- . /
ἀρχιερεῖς καὶ οἱ ὑπηρέται,
΄ ᾿ς ,
ραύγασαν λέγοντες, Σταύρωσον,
/
σταύρωσον.

>
€K-

΄ ΄ > \ ε A Ν
λάτος, AaBere αὐτὸν ὑμεῖς καὶ
΄ » \ Ν »
σταυρώσατε: ἐγὼ γὰρ οὐχ εὑ-

/ > fal ,
ρίσκω ἐν αὐτῷ αἰτίαν.
> / > a >
i “πεκρίθησαν αὐτῷ οἱ Lov-
δεῖοι, “Ἡμεῖς νόμον ἔχομεν, καὶ
κατὰ τὸν νόμον ἡμῶν ὀφείλει
ἀποθανεῖν, ὅτι ἑαυτὸν υἱὸν τοῦ
lal ’
Θεοῦ ἐποίησεν.
“ 3 ye vt
8 “Ore οὖν ἤκουσεν ὁ Π]ιλά-
lol Ἂς / a
Tos τοῦτον τὸν λόγον, μᾶλλον

ἐφοβήθη,

“έγει αὐτοῖς ὁ 17ι- Τ'

REVISED VERSION.

2 And the soldiers, platting a
crown of thorns, put [it] on his
head; and they put on him a
purple robe,

3 And said, Hail, King of
the Jews! And they *were
giving him "blows.

4 Pilate, therefore, went cout
again, and saith to them, Be-
hold, I bring him ‘out to you,
that ye may know that I find no
fault in him.

5 Jesus, therefore, came ‘out,
wearing the crown of thorns,
and the purple robe. And he
saith to them, Behold, the man!

6 When, therefore, the chief
priests and the officers saw him,
They cried out, saying, Crucify,
crucify! ¢ Pilate saith to them,
ake yr, ‘and crucify him: for
I find no fault in him.

7 The Jews answered him,
We have a law, and, ‘according
to ‘our law, he ought to die,
because he made himself the Son

of God.

8 When, therefore, Pilate
heard ‘this saying, he was the
more afraid,

22 Lachm. and Tisch. add, at the beginning of this verse, the
words, Kae ἤρχοντο προς avtov, on what may, I think, be con-
sidered good and sufficient authority. (B, Steph., y. 7. d.,
Med. Barb. 2. Wheel. 1. Colb. 1. 8. 9. Mont., in marg., Vulg.
Copt., Arab., Aethiop., Augustinus. Cyr., Nonnus, Paris. 8. Lips.,
Syra Hieros.) (Mill, Meyer, and Birch.) 1 would, there-
fore, recommend that these words be inserted at the begin-
ning of this verse, And they kept coming to him, &c.; with
this note in the margin: Many copies omit, dnd they kept
coming to him.

> See ch, 18 : 22, N. Ὁ.
© Seerch.y 143, Nz.

4 Griesb., Scholz, and Lachm., add avroy, which is most

likely the true reading.
second crucify.

* E. V. generally—By does not express the sense so un-
equivocally as according to.—R., Nary, Kenr., Murd.—
Lachm. and Tisch., with two ancient MSS. (BD), and several
Verss., including the Vulg., reject ἥκων. There is however,
hardly good enough authority for this reading.

See ch. 4: 18, N. q¢.—MSS. ABL, have των λογων τουτων,
for τουτον tov λογον, in y. 13; a reading adopted by Lachm.,
Tisch., and Alf. favored by Griesb., and approved by Meyer,
Camp., and others. I believe there is scarcely any good au-
thority for the reading of the Text. Rec. I would, therefore,
recommend that these words be substituted for this saying
in y. 13.

I would, therefore, add him, after the

"πρὶ
to
[ὼ]

THE GOSPEL. BY JOHN.

CHAP. XIX.

KING JAMES’ VERSION.

9 And went again into the
judgwent-hall, and saith unto
Jesus, Whence art thou? But
Jesus gave him no answer.

10 Then saith Pilate unto him,
Speakest thou not unto me?
knowest thou not, that I have
power to crucify thee, and have
power to release thee?

11 Jesus answered, Thou
couldest have no power at all
against me, except 1t were given
thee from above: therefore he
that delivered me unto thee hath
the greater sin.

12 And from thenceforth Pi-
late sought to release him: but
the Jews cried out, saying, If |
thou let this man go, thou art)
not Cesar’s friend. Whosoever
maketh himself a king, speaketh
against Cesar.

13 When Pilate therefore heard
that saying, he brought Jesus
forth, and sat down in the judg-
ment-seat, in a place that is)
called the Pavement, but in the |
Hebrew, Gabbatha. |

14 And it was the preparation

of the passover, and about the
sixth hour: and he saith unto the
Jews, Behold your King! |

15 But they cried out, Away
with him, away with him, crucify
him. Pilate saith unto them, |

GREEK TEXT.
Le) > ἈΝ
9. καὶ εἰσῆλθεν εἰς τὸ πραιτώ-
» Ἂς , n~? cal
ριον πάλιν, καὶ λέγει τῷ ᾿Ϊησοῦ,
/ 53 ᾿ῳ « ΝΡ a ὔ
116θεν εἰ ov ; “O δὲ ᾿]ησοῦς ἀπὸ-
wy o
κρισιν οὐκ ἔδωκεν αὐτῷ"
> nr 4
10 λέγει οὖν αὐτῷ ὁ Π]ιλάτος,
΄ 9g 7
᾿Εμοὶ ov λαλεῖς ; οὐκ οἶδας ὅτι
μ ;
/ wa ΄σ Ν
εξουσίαν ἔχω σταυρῶσαί σε; καὶ
yy » fa
εζουσίαν ἔχω ἀπολῦσαί σε;
5 « .
11 ᾿Απεκρίθη ὁ ᾿]ησοὺς, Οὐκ
3 ’ ~
εἶχες ἐξουσίαν οὐδεμίαν κατ ἐμοῦ,
» Nats: ΄ »
εἰ μὴ ἣν σοι δεδομένον ἄνωθεν
fal ig
διὰ τοῦτο ὁ παραδιδούς μέ σοι
μείζονα ἁμαρτίαν ἔχει.
/ >
12 °Ex τούτου ἐζήτει ὃ Ih-
Ἶ :
»» > cal > ε
λάτος ἀπολῦσαι αὐτον. οἱ δε
at 3, \
’Tovdaior ἔκραζον λέγοντες, Hav

a ie > 3 ,
τοῦτον ἀπολύσῃς, οὐκ εἰ φίλος

τοῦ Καίσαρος. πᾶς ὁ βασιλέα
αὑτὸν ποιῶν, ἀντιλέγει τῷ Kat
σαρι.

18 Ὃ οὖν Πιλάτος ἀκούσας
τοῦτον τὸν λόγον, ἤγαγεν ἔξω
τὸν ᾿]ησοῦν, καὶ ἐκάθισεν et τοὺ
βήματος, εἰς τόπον λεγόμενον At-
θόστρωτον, ᾿ βραϊστὶ δὲ [αΒ-

| Bada:

5 X κ᾿ Ξ ,
14 ἦν δὲ παρασκευὴ τοῦ πὰ-
“ ΓΕ API? Ν ,
σχα, wpa δὲ ὡσεὶ ἕκτη" καὶ λέγει
a yy δ
τοῖς ᾿]ουδαίοις, [de ὁ βασιλεὺς
ὑμῶν.
Ὄ oak , 3
15 Οἱ δὲ ἐκραύυγασαν. ᾿«ἄρον,
5. / > a:
ἄρον, σταύρωσον αὐτόν. -1έγει
aol τῆς ΄ N fs
αὐτοῖς ὁ Πιλάτος, Tov βασιλέα

6 See ch. 18 : 28, Ν. 6.
h See ch. ὃ : 9, Ν. g.

ik. V. ch. 6:66, (from that time); also Penn; Murd.
(Jor this reason) ; Sharpe (from this).—Dodd.—See ch. 4 :

N. q.
i HE. V., generally, in this connection.

17, 21,26. Mark 15:6, 9, 11,15. Luke

25. Also, the immediate context, and ch.
k See ch, 1: 2, N.c.
1 See ch. 3: 15, N. b.

π This εἰς, like that in ch. 9:7, (see N. h, in that place,) | others, generally, as E. V.

REVISED VERSION.

9 And went again into the
fpalace, and saith to Jesus,
Whence art tHou? But Jesus
gave him no answer.

10 Pilate, therefore, saith to
him, Dost thou not speak to me?
Knowest thou not that I have
power to crucify thee, and have
power to release thee ?

11 Jesus answered, Thou
wouldst have no power against
ME, "if it had "not been given
thee from above. Because of
this, he who delivered me to
thee hath greater sin.

12 From ‘this [time] Pilate
was seeking to release him: but
the Jews kept crying out, say-
ing, If thou ‘release «Him, thou
art not a friend of Cesar. 1Every
one that maketh himself a king,
speaketh against Cesar.

13 Pilate, therefore, on hear-
ing ‘this saying, brought Jesus
‘out, (mand sat down upon the
judgment seat,) "ito a place
called The Pavement (but, in
Hebrew, Gabbatha).

14 And it was the Prepara-
tion of the Passover, and about
the sixth hour: and he saith to
the Jews, Behold your King!

15 But they cried out, Away,
naway, ® crucify him! Pilate
saith to them, Shall I erucify

depends, I think, not on the nearer (exadcoev), but on the
more remote verb (nyayev). I have, therefore, enclosed the

18, parenthetical.

intervening matter in a parenthesis, conceiving it to be really
Should the proposed version, however, seem

too harsh, I would recommend a transposition, so that it

See Matt. 27 : 15,
232 U6, 11. 18, Ὁ
18°: 39.

Son

might read thus: “brought Jesus out into a place called
The Payement, (but, in Hebrew, Gabbatha,) and sat down
upon the judgment-seat.”

» As there is no object after agov, I prefer to understand it
as a mere exclamation, (like cde, aye, &c.,) equivalent to the
English, away !—Newe. (destroy him); Sharpe (take him) ;

Wesl. italicises with him.

THE GOSPEL. BY JOHN. CHAP. XIX.

123

KING JAMES’ VERSION.

Shall I crucify your King? The

chief priests answered, We have
no king but Cesar.
16 Then delivered he him

therefore unto them to be cruci-
fied. And they took Jesus, and
led him away.

17 And he bearing his cross
went forth into a place called che
place of a skull, which is called
in the Hebrew, Golgotha:

18 Where they crucified him,
and two others with him, on either
side one, and Jesus in the midst.

19 And Pilate wrote a title,
and put it on the eross. And)
the writing was, JESUS OF}
NAZARETH, THE KING OF
THE JEWS.

20 This title then read many |
of the Jews: for the place
where Jesus was crucified was
nigh to the city: and it was
written in Hebrew, and Greek,
and Latin.

21 Then said the chief priests.

of the Jews to Pilate, Write not, >

The King of the Jews; but that.
he said, i am King of the Jews.)

22 Pilate answered, What T
have written, I have written.

23 Then the soldiers, when

GREEK TEXT.

> \
λέα εἰ μὴ Καίσαρα.
a / 5 , Ν
16 Tore οὖν παρέδωκεν αὐτὸν
αὐτοῖς, ἵνα σταυρωθῇ.
Ν Ν > > Ν > /
Bov δὲ τὸν ᾿]ησοῦν Kat ἀπη-
γαγον"
Lard Ν 4 \ a
17 καὶ βαστάζων τὸν σταυρὸν
« a > “ Ν /
αὑτοῦ, ἐξῆλθεν εἰς Tov λεγόμε-
νον Kpaviov τόπον, ὃς λέγεται
‘“EBpaioti 1 ολγοθᾶ:
° ἣν ’ὔ
18 ὅπου αὐτὸν ἐσταύρωσαν,
\ ᾽ » a” WV, / > a
καὶ μετ᾽ αὐτοῦ ἄλλους δυο ἐντεῦ-
XN > Cons / \ \
θεν καὶ ἐντεῦθεν, μέσον δὲ τὸν
᾿]Τησοῦν.
” \
19 “EBypawe δὲ καὶ τίτλον ὁ
΄ὔ y,
᾿Πιλάτος, καὶ ἔθηκεν ἐπὶ τοῦ
σταυροῦ" ἦν δὲ γεγραμμένον, ᾽1η-
σοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν
*Tovdaiov.
΄- 53 Ν
950 Τοῦτον οὖν τὸν τίτλον πολ-
λοὶ ᾿]ουδαίων,
a Ne x / ε /
OTL ἐγγὺς ἢν τῆς πόλεως ὁ τόπος,

"αἱ an
ἀνέγνωσαν τῶν

“ » ͵ εἰ ἧς = A
ὅπου ἐσταυρώθη ὁ Lnaovs: καὶ

ἦν γεγραμμένον ᾿ ᾿βραϊστὶ, ᾿ Ελ-
ληνιστὶ, ᾿ Φωμαϊαετί.

21 ἔλεγον οὖν τῷ Πιλάτῳ οἱ
ἀρχιερεῖς τῶν ᾿[ουδαίων,
γράφε, Ὁ βασιλεὺς τῶν ᾿Ϊου-
᾿δαίων: ἀλλ᾽ ὅτι ἐκεῖνος εἶπε, Ba-
ae εἰμι τῶν Lovdaiwv.

99. ᾿Απεκρίθη ὁ Πιλάτος, Ὁ
'γέγραφα, γέγραφα.

23 Οἱ οὖν στρατιῶται,

“
οτε

8 lod / > /
ὑμῶν σταυρώσω ; AmexpiOnocay
οἱ ἀρχιερεῖς, Οὐκ ἔχομεν Bact-|

TTapéda- |

Μὴ Ξ :
”|\Do not write, The King of the

REVISED VERSION.

your King? The chief priests

janswered, We have no king,
except Cesar.
16 Then, therefore, he de-

livered him to them, Pthat he
might be crucified. And they

‘took Jesus, Prand led [him]
away.

17 And, bearing his cross, he
went cout into 4what is called,
the Place of a Seull, which
"means, in Hebrew, Golgotha;

18 Where they crucified him,
and two others with him, ‘one
on ‘each side, and Jesus in the
midst.

19 And Pilate also wrote a

~|Title, and put [it] upon the

cross: and ‘it had been written,
JESUS, "THE «NAZARENE,
THE KING OF THE JEWS.

20 This Title, therefore, many
of the Jews read, ybecause the
place where Jesus was crucified
was “near the city, and it had
been written, in Hebrew, in
Greek, in Latin.

21 The chief priests of the
Jews, therefore, said to Pilate,

Jews, but, That he said, I am
King of the Jews.

22 Pilate answered, What I
have written, I have written.

23 The soldiers, therefore,

» See ch. 1 : 7, N. k.

pp Lachm. and Tisch., with MSS. BL
Verss., omit xae ἀπήγαγον. Still,
authority for rejecting these words.

and led [him] away.

X, and several ancient
there is scarcely sufficient
Iw
mend that this note appear in the margin:

* Each is undoubtedly to be preferred to either, which is obso-

lete in this sense.

ould, however, recom-
Some copies omit,

« See ch. 18 : 5, N

4 T have adopted this form of expression, in order to avoid the

repetition of the word place.

® See ch. 1 : 38, N. 1.

The change of collocation, too, is required by
the present usages of our language,

t It is needless to say that this rendering is entirely literal,
which the E. V. is far from being.

we:

v' See ch. 1 = 15; Ni 1.

w See ch. 2

ΠΕΡ ΟΥ̓

e,

THE GOSPEL. BY JOHN.

CHAP. XIX.

KING JAMES’ VERSION.

they had crucified Jesus, took |

his garments, aud made four
parts, to every soldier a part;
and also Avs coat: now the coat
was without seam, woven from
the top throughout.

24 They said therefore among
themselves, Let us not rend it,
but cast lots for it whose it shall
be: that the scripture might be
fulfilled, which saith, They part-
ed my raiment among them, and
for my vesture they did cast lots.
These things therefore the sol-
diers did.

25 Now there stood by the
cross of Jesus, his mother, and

his mother’s sister, Mary the
wife of Cleophas, and Mary
Magdalene.

GREEK TEXT.

ἐσταύρωσαν τὸν ᾿Ϊησοῦν, ἔλαβον
τὰ ἐποίησαν
τέσσαρα μέρη, ἑκάστῳ στρατιώτῃ
μέρος, καὶ τὸν χιτῶνα. ἦν δὲ ὁ
χιτὼν ἄῤῥαφος, ἐκ τῶν ἄνωθεν
ὑφαντὸς dt ὅλου.

24 εἶπον οὖν πρὸς ἀλλήλους,
“Μὴ σχίσωμεν αὐτὸν, ἀλλὰ λά-
χώμεν περὶ αὐτοῦ, τίνος ἔσται:
ἵνα ἡ γραφὴ πληρωθῇ ἡ ἢ λέγουσα,
“ιεμερίσαντο τὰ ἱμάτιά μου ἑαυ-

ἐν τ > 7 \
ἐματιὰα ee ae και

τοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου
ἔβαλον κλῆρον. οι μὲν
στρατιῶται ταῦτα ἐποίησαν"

25 εἱστήκεισαν δὲ παρὰ τῷ
σταυρῷ τοῦ ᾿Ϊησοῦ ἡ μήτηρ av-
τοῦ, καὶ ἡ ἀδελφὴ τῆς μητρὸς
αὐτοῦ, Mapia ἡ τοῦ Κλωπᾶ, καὶ

οὖν

REVISED VERSION.

when they crucified Jesus, took
his garments, and made four
parts, to *each soldier a part;
also the coat. Now the coat
was without seam, woven from
the top throughout.

24 They said, therefore, one
to another, Let us not «tear it,
but cast lots for it, whose it shall
be: that the Seripture might
be fulfilled, which saith, Thev
xxdivided my ’garments among

»sthemselves, and upon my
‘raiment they cast a lot. The
soldiers, therefore, did these
things.

25 Now there were standing
by the cross of Jesus, his mother,
and his mother’s sister, Mary,
the [>wife] of Clopas, and Mary
Magdalene.

Mapia ἡ Μίαγδαληνή.

x Nary, Penn, Sharpe, Murd.—Every is a little too dis-
tributive, in this connection.—For tear, see ch, 21: 11, N. z.

xx To part is not so accurate and unambiguous at the
present day as to divide.—Newe., Penn, Murd.

y KE. V., ch. 18 : 4, 12; ν. 23, above, and often elsewhere.—
R., Newe., Wesl., Nary, Penn, Kenr., Murd., Sharpe.

yy See ch. 5: 42, N. b,

* The Orig. is ἐστε, not seg, as in the preceding clause.—

E. V., generally.—R., Nary, Murd., Fr. S8.-G., Trem., Beza,
Lus., Dt., Germ., De W., and others.—W., T., G., Kenr., (07) ;

Vulg., Erasm., (i).

* This word seems to be general in its signification, although
the zerwy only was the subject of the casting of lots, which
was the burden of this part of the prophecy ; and T., C., and
G., have accordingly, coat, for the translation of this word.
We should bear in mind, however, that a prophecy is often
couched in general terms, while the fulfillment of the pre-
diction is quite specific and restricted.—I prefer raiment to
vesture, because the former is in common use at the present
day, while the latter is not.—Rob.

» The phrase, Magea 7 του Khoa, is evidently elliptical,
and conveys an idea of some relationship, either of blood, or
affinity, existing between the persons named. But, as to the
precise nature of this relationship, nothing definite can, as far
as I can discover, be inferred from the phrase itself, in itself
considered. Mary and Clopas were of opposite sexes ; hence
it is plain, that, in the absence of all evidence touching the
matter, she may have been either his mother, (uyrno,) his
wife, (γυνη,} his sister, (adedgn,) or his daughter, (ϑυγατηρ.)

It is equally plain that Mary could haye sustained only one of
these several relations to Clopas. But which one? To all
such questions there are three legitimate sources of solution :—
1. Analogy.—2. The immediate context.—3. Passages found
elsewhere, that are evidently parallel.—The proof from ana-
logy, though, under certain circumstances, it may be satis-
factory, is seldom, if ever, absolutely certain ; while that from
the immediate context, and from passages evidently parallel, if
it exist at all, will generally amount to demonstration. An-
other source of proof too often resorted to by critics, in the
examination of this, and kindred questions, is conjecture; but.
however curiosity may be gratified by proofs drawn from such
a source, perhaps nothing could be less entitled to our serious
regard. As to the first source of proof above mentioned, I
can not discover that any definite information can, in this in-
stance, be derived from analogy. This will appear from the
following facts: In the expression, Jovday Τακώβου, Luke
6:16, the evidently parallel passage, Judas, 1, would authorize
the supply of αδελφον. In the phrase, Luuog tov Σύχεμι,
Acts 7: 16, we are, according to the parallel passage in the
Septuagint, to supply πατρος. In the phrase, Mevelewy τον
ms Δακεδαιμκονεας γυναίκος, Chariton. p. 44, (Bos,) history
authorizes the supply of «dea. In the expression, Maova
]Ιακωβου, Luke 24:10, the evidently parallel passages, Matt.
27 : 56, and Mark 15: 40, authorize the supply of μητηρ. In
the phrase, τῆς του Ovgov, Matt. 1:6, history authorizes
the supply of γυναίκος. In the phrase, ]Ζακωβον τον tov
Ζεβεδαίου, (of του ZeBedacov,) the facts of history, Mark
10 : 85, authorize the supply of véoy, (véot.) In the phrase,
Ipwyevercav τὴν Ayauenvovos, Herodotus, L. IV. c. 103, (Bos,)

KING JAMES’ VERSION.

26 When Jesus therefore saw
his mother, and the disciple

THE GOSPEL. BY JOHN. CHAP. XIX. 125
GREEK TEXT. REVISED VERSION.

26 ᾿]ησοῦς οὖν ἰδὼν τὴν μης 26 Jesus, therefore, seeing

τέρα, Ken Tor μαθητὴν παρεστῶτα his mother, and the disciple

standing by whom he loved, he
saith unto his mother, Woman,
behold thy son!

a / ,ὔ ον Ν « ΄-
ὃν ἡγάπα, λέγει τῇ μητρὶ αὑτοῦ,
5 / Ν « «"

“ναι, idov ὁ υἱὸς σου.

standing by, whom he loved,
saith to his mother, Woman,
behold thy son!

history authorizes the supply of ϑυγατερα. And since the
supply of αδελφος is a thing considered beyond dispute, that
of αδελφη, which is found in classical authors, according to
Fischer, as quoted by the editor of Bos, Ellips. Grec., could
hardly be objected to. It is, therefore plain that, as far as
analogy goes, nothing definite can be known, as to the nature
of this relationship. This Mary may have been, as we have
learned already from the nature of the case, either the wife,
mother, sister, or daughter, of Clopas. As to the second
source of proof mentioned, the immediate context, it is very
plain, that no light is by it thrown upon this question, since
this is the only allnsion, by this Evangelist, to either of these
persons. As to the third, and only remaining source of proof,
that from passages evidently parallel, (in which I would in-
clude all historical references to persons whose identity with
these, or either of them, is beyond reasonable doubt,) I have
not been able to obtain a satisfactory solution therefrom.
There are, I believe, but two passages that are properly
parallel with this: Matt. 27 : 55, 56, “ Now there were many
women there, beholding from afar, who followed Jesus from
Galilee, ministering to him; among whom was Mary Magda-
lene, and Mary the mother of James and Joses, and the
mother of the sons of Zebedee.” Mark 15 : 40, “Νοῦν there
were also women beholding from afar, among whom was both
Mary Magdalene, and Mary the mother of James the Little
and Joses, and Salome.” I have cited these as parallel pas-
sages, though in them the women are represented as “ behold-
ing from afar,’ while John represents those of whom he
speaks as “standing by the cross of Jesus.” This apparent
discrepancy is easily removed by supposing, (which is very
natural,) that the writers refer to different times, during the
progress of the crucifixion, which lasted some hours. It is
generally assumed, that Mary the mother of James the Little
and Joses, and Mary the [wife] of Clopas, were the same per-
son; but of this there is not, so far as I can see, the slightest
evidence.—l. The phrase, ἡ του ]ακωβου καὶ Iwon, was added
to the name Maga, (which apperas to have been very com-
mon in that day,) for the purpose cf distinguishing this Mary
from all others. The same may be presumed to be true of
the other descriptive phrase, 7 tov λωπα. If, then, John
had wished to designate Mary the mother of James and Joses,
the fair presumption is, that he weuld have described her as
the other three Evangelists have done, and not by a new
designation. This, I say, is the fair presumption, and it can
not be set aside, unless by positive testimony to the contrary,
which is certainly not found in these passages. During the
earlier part of the crucifixion, Mary Magdalene, Mary the
mother of James (the Little) and Joses, the mother of the

sons of Zebedee, and Salome, (according to Matt. and Mark,)
with many others, were standing “ beholding from afar.” At
a later period, one of these, Mary Magdalene, together with
three others, Mary, the wife of Joseph, and mother of our
Lord, a sister of hers, whose name is not recorded, and this
Mary who was a near relation of Clopas. were, (according to
John), “standing by the cross of Jesus.” Perhaps his mother,
his mother’s sister, and this Mary, were among the “ many
Ὁ referred to by Matt., but not mentioned by name.
At all events, I think no candid person can object to the view
above given. One point, hinted at above, can not be too much
insisted upon: That where we find different names, or personal
designations, we are bound to assume that they are the names
or designations of different individuals, unless we have positive
evidence to the contrary. But it is said that Mary the mother
of James and Joses was a sister of Mary the wife of Joseph ;
and that this Mary related to Clopas was also her sister ;
whence it is inferred that they were one and the same person.
To this I reply, that it is nowhere said in the Scriptures that
either of these women was a sister of Mary the mother of our
Lord. To say that Magee, in the passage under consideration,
is put by apposition with adedgy, is to assume that of which
there is not the shadow of proof. I admit that the text will
bear this construction ; but he must be a mere tyro in philo-
logy who does not know that it will also bear another equally
well—that it is quite as likely that John is enumerating four
different individuals, as three, grouping them together in
pairs, as is often done by the sacred writers. (See Luke
6: 14-16. Matt. 10:2-4.) That the latter construction is
the true one, is rendered probable from the fact, that, in the
other case, the collocation would be likely to be this, xa MW.
ἡ του K. ἡ αδελφη τῆς μητρος αὐτου. That neither of these
Marys was a sister of our Lord’s mother, is pretty evident
from the fact, that, for an obvious reason, it was neyer common
for two sisters, (or brothers,) to bear the same name. As to
Mary the mother of James and Joses, there is not a single
passage that will even bear such an interpretation as will show
that she was a sister of our Lord’s mother. But even sup-
posing that these two Marys were one and the same person,
where is the evidence that she was the wife of Clopas? May
she not have beer his sister, or his mother, or his daughter?
The proof offered on this point, presents one of the most re-
markable specimens of logic ever exhibited.—1. It is assumed,
that James the son of Mary, James the [son] of Alpheus, and
James the Lord’s brother, were all one and the same person ;
whence it is inferred, that Mary was the wife of Alpheus, and
sister of the Lord’s mother, while James the Lord’s brother
was no more, after all, than his ccusin. The proof of this

women,

126

THE GOSPEL. BY JOHN. CHAP. XIX.

KING JAMES’ VERSION.

27 Then saith he to the disci-
ple, Behold thy mother! And
from that hour that disciple took
her unto his own home.

28 After this, Jesus knowing
that all things were now accom-
plished, that the scripture might
be fulfilled, saith, I thirst. ve
Apo.

29 Now there was set a vessel
full of vinegar: and they filled
a sponge with vinegar, and put

GREEK TEXT.

> Ν ΄σ
Ἰδοὺ ἢ μήτηρ σου.
> ΄ “ “ * 3. ἫΝ
ἐκείνης τῆς ὡρας ἔλαβεν αὐτὴν ὃ
\ > 53,
μαθητὴς εἰς τὰ ἴδια.
n Oh ε

28 Mera τοῦτο εἰδὼς ὁ ᾿]η-
σοῖς, ὅτι πάντα ἤδη τετέλεσται,
Ἢ ite \ ,
iva τελειωθῇ ἡ γραφὴ, λέγει,

΄ 53 y »
29 Σκεῦος οὖν ἔκειτο ὄξους
/ ΄ AY ,ὔ 14 ΄ Ε Ξ Ss Ὁ ᾿ ὧν ΡΝ
μεστόν: οἱ δὲ, πλήσαντες σπόγ- Vessel standing, full of vinegar :

yy Ν ε Ψ va
yov ὄξους, και υσσώῶπῷ περιθέν-.

REVISED VERSION.

27 Εἶτα λέγει τῷ μαθητῇ, 27 «Afterward he saith to the

Ke er disciple, Behold thy mother!
« And from that hour “the disciple
took her to his own.

| 28 After this, Jesus, knowing
that all things had now been
‘ffinished, that the Seripture
might be fulfilled, saith, I thirst.

29 There was, therefore, a

‘and they, filling a sponge with

¢ See ch. 15:5, N. ἃ.
4 See ch. 1: 8, N.o.
* See ch. 1: 11, N. r.—E. V., ch. 1:11; 16: 32.

f E. V., ν. 30, below, and often elsewhere, This is the
primary meaning of the word; and I would always so trans-
late it, when used in this sense.

® See ch. 2: 6, N. g.

assumption may be said to hang entirely upon one item of
evidence: Paul calls James the Lord’s brother, an apostle,
Gal. 1:19; but James the [son] of Alpheus was the only
James, besides James the brother of John, and son of Zebe-
dee, among the twelve apostles. This is supposed to prove at
least the identity of James the Lord’s brother, and James the
[son] of Alpheus. I know of no means by which it is
attempted to prove the identity of James the son of Mary
with either of the others, unless by assuming that this Mary’s
two sons, James and Joses, were identical with the James
and Joses, who. with Judas and Simon, are styled the brothers
of the Lord. My reply to this whole assumption may be
summed up in two points.—1) James the Lord’s brother is
not said to have been one of the original Twelve ; and that he
was not, is, at least, probable from the fact, that, in the earlier
part of our Lord’s ministry, even his brothers did not believe
onhim. (See ch. 7:5, N.d.) He may have been an apostle,
notwithstanding, at the time that Paul referred to, three years
after his own conversion. Neither Matthias, nor Paul himself,
nor Barnabas, were of the original Twelve ; yet these were all
apostles.—2) There is no good evidence that ἀδελφὸς ever
means properly cousin. ‘True, this fact has been tacitly ad-
mitted, on the authority of Alf.,in the note above cited, as
there was then no particular occasion to call it in question.
But those passages from the Septuagint which alone are relied
upon to sustain this interpretation, are quite different, philo-
logically, from those in which mention is made of the Lord’s
brothers. (Matt. 13 : 55. Mark 6: 3.) Besides, we have
seen above, that there is no Scriptural evidence that this, or
any other Mary was a sister of the Lord’s mother; conse-
quently, there can be no evidence that her sons, James and
Joses, were even cousins of our Lord. But, supposing that
this Mary was the mother of James the [son] of Alpheus, it
is not yet proved that she was the wife of Alpheus; for, it
will be observed, that the word son, in that counection, is sup-

plied by the translators, and it is precisely as difficult to show
that James was the son of Alpheus, as that Mary was the
wife of Clopas. He may have been his father, or brother, for
aught the Scriptures teach on the subject. Much less does it
follow, from the above supposition, that Mary was the wife of
Clopas.—2. It is assumed, that Clopas and Alpheus were
one and the same person. This assumption is so destitute of
all foundation, other than conjecture, that I should not men-
tion it at all, had it not obtained the sanction of several
respectable names.

The following conclusions have been deliberately adopted,
after a careful review of the evidences of Scripture on the
points aboye treated:

1. There are at least six Marys spoken of by the sacred
writers:—1) Mary the Lord’s mother—2) Mary Magdalene.
—3) Mary the mother of James and Joses.—4) Mary the
sister of Lazarus and Martha—5) Mary related to Clopas.—
6) Mary the mother of John Mark. (Acts 12: 12.)—The
Mary mentioned by Paul, Rom. 16 : 6, may have been one of
these, who had removed to Rome.

2. There are at least four Jameses spoken of in the Scrip-
tures :—1) James the son of Zebedee.—2) James the Little.
—3) James related to Alpheus.—4) James the Lord’s brother.
—The writer of the Epistle of James was, probably, either
one or the other of the last two named.

3. It is impossible now to determine the precise relation
between Mary and Clopas, between James and Alpheus, and
between Judas Iscariot and Simon; and, perhaps, in a few
other similar cases, the same difficulty may exist.

While, then, I retain in the text the word wife, (as I have
also retained the word son, in ch.6:7; 12:4; 13: 2, 26,)
because I do not know what other word would convey the
true sense better, I would, at the same time, suggest that, in
order to preserve the ambiguity of the Orig., it might be better
to write, “ Clopas’s Mary,” “Simon’s Judas Iscariot,” &e,

THE GOSPEL. BY JOHN. CHAP. XIX.

KING JAMES’ VERSION.

it upon hyssop, and put ἐξ to his
mouth.

30 When Jesus therefore had
received the vinegar, he said, It is
finished : and he bowed his head,
and gave up the ghost.

31 The Jews therefore, because
it was the preparation, that the
bodies should not remain upon
the cross on the sabbath-day, (for
that sabbath-day was an high
day,) besought Pilate that their
legs might be broken, and that
they might be taken away.

32 Then came the soldiers, and
brake the legs of the first, and of
the other which was crucified
with him.

33 But when they came to Je-
sus, and saw that he was dead
already, they brake not his legs:

34 But one of the soldiers with
a spear pierced his side, and
forthwith came thereout blood
and water.

35 And he that saw if, bare
record, and his record is true:
and he knoweth that he said true,
that ye might believe.

36 For these things were done,
that the Scripture should be ful-

filled, A bone of him shall not be}

broken.
37 And again another scripture

GREEK TEXT.

TES, προσήνεγκαν αὐτοῦ τῷ στό-
ματι.

30 ὅτε οὖν ἔλαβε τὸ ὄξος ὁ
ἕν εἶπε, Τετέλεσται: καὶ

ίνας τὴν κεφαλὴν, παρέδωκε
τὸ πνεῦμα.

31 Οἱ οὖν ᾿Ιουδαῖοι, ἵνα μὴ
μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώ-
ματα τῷ σαββατῴ,
παρασκευὴ ἦν: ἦν γὰρ μεγάλη
ἡ ἡμέρα ἐκείνου τοῦ σαββάτου:
ἠρώτησαν τὸν ΜἽ]ιλάτον,
κατεαγῶσιν αὐτῶν τὰ σκέλη,
καὶ ἀρθῶσιν.

39

o4

5) Cid OS
εν €7T EL

“
νὰ

3 3 ‘ a
ἦλθον οὖν οἱ στρατιῶται,
\ ,ὔ 4 ‘
καὶ TOU μὲν πρώτου κατέαξαν τὰ
/ ‘ - 4 fal
σκέλη καὶ τοῦ addov τοῦ συ-
’ὔ > ΄σ
σταυρωθέντος αὐτῷ.
99 ‘ \ x > a /
33 ἐπὶ δὲ τὸν ᾿]ησοῦν ἐλθὸν-
ε Ss Se ab) x ,ὔ
τες, ὡς εἰδοὸν αὐτὸν ἤδη τεθνηκο-
᾽ ΄, > od A /
Ta, ov κατέαζαν αὐτοῦ τὰ σκέλη.
94 » » - n a
ot ἀλλ εὶς τῶν στρατιωτῶν
, ’ > δ Ν yw
λόγχη αὐτοῦ τὴν πλευρὰν Evu€e,
N39 eA @ Ξ
καὶ εὐθὺς ἐξῆλθεν αἷμα καὶ ὕδωρ.
35 AY es kG Ν ,
9. καὶ ὁ ἑωρακὼς μεμαρτυρὴη-
> Ν a ©
κε, Kal ἀληθινὴ αὐτοῦ ἐστὶν ἡ
΄σ 4 “
μαρτυρία, κἀκεῖνος οἶδεν ὅτι ἀλη-
a ΄ ο a ΄
(On λέγει, ἵνα ὑμεῖς πιστεύσητε.
δ 7
9 yay \ a 7 ε
36 ἐγένετο γὰρ ταῦτα, ἵνα ἡ
Ν = > “ >
γραφὴ πληρωθῃ, ᾿Οστοῦν ov
΄ ΄
συντριβήσεται αὐτοῦ.

91 Καὶ πάλιν ἑτέρα γραφὴ

REVISED VERSION.

vinegar, and putting [it] upon
hyssop, bbrought [it] to his mouth.

30 When, therefore, Jesus re-
ceived the vinegar, he said, It
hath been finished! And, bowing

the head, he ‘yielded up the ‘spirit.

31 The Jews, therefore, that
the bodies might not ‘remain upon
the eross ‘during the Sabbath,
msince it was the Preparation (for
that Sabbath-day was a "great
one), ‘asked of Pilate, that their
legs might be broken, and they
might be taken away.

32 The soldiers, therefore, came,
and did, Pindeed, break the legs
of the first, and of the other who
was crucified with him :

33 But, on coming to Jesus,
when they saw that he shad al-
ready sdied, they did not break
his lees:

34 But one of the soldiers with
a spear pierced his side, and 'im-
mediately there came out blood
and water :

35 And he who hath seen hath
‘testified, and his ‘testimony is
true; and he knoweth that he is
saying true tthings, so that YE
may believe.

36 For these things were done,
that the Seripture might be ful-
filled, A bone of him shall not be
broken.

37 And again another Scrip-

ΒΤ use this word, not only because it is more literal than put,
but in order to avoid the repetition of the latter word, and the
consequent confusion, to the mind of the Eng. reader.

' Perhaps no apology is needed for this change.
deavored to select, from a variety of forms of expression, that
which would be, at the same time, elegant, and as literal as possi-| —_p

ble-—Newe., Penn, Murd.
J See ch.
IgE RHINE
: 23, N. q.
: 29, N.e.

k See ch.
1 See ch. 2

™ See ch. 13

7 : 39, N. h—Penn (breath).

necessity for this.
I have en- y

» ‘This is the literal meaning of the adjective—W., R., Newe.,
Wesl., Nary, Penn, Kenr., Murd.—Most of the translators, who
aim to be literal, repeat the word day, as Murd.; but I see no

ο See ch. 4: 31, N.d.

See ch. 16 : 9, N. m.

@ See ch. 12:1, N. a.

® See ch. 13 : 32, N.1.

= See chy ΠΕ ΕΝ J.

t Saith true is not, at the present day, good English.

True

things is according to prevailing usage in similar cases.

THE GOSPEL. BY JOHN. CHAP. XX.

KING JAMES’ VERSION.

saith, They shall look on him
whom they pierced.

38 And after this, Joseph of
Arimathea (being a disciple of
Jesus, but secretly for fear of the
Jews) besought Pilate that he
might take away the body of Je-
sus: and Pilate gave him leave.
He came therefore and took the
body of Jesus.

39 And there came also Nico-
demus (which at the first came to
Jesus by night) and brought a
mixture of myrrh and aloes, about
an hundred pounds weight.

40. Then took they the body
of Jesus, and wound it in linen
clothes with the spices, as the
manner of the Jews is to bury.

41 Now in the place where he
was crucified, there was a gar-
den; and in the garden a new
sepulchre, wherein was never man
yet laid.

42 There laid they Jesus there-
fore, because of the Jews’ prepa-
ration-day; for the sepulechre was
nigh at hand.

CHAP. XX.

Tue first day of the week com-
eth Mary Magdalene early, when

GREEK TEXT.

Yj > a
᾿λέγει, “Orvpovrar εἰς ov ἐξεκέν-
τησαν.

9 \ cal > la

38 META δὲ ταῦτα ἠρώτη-

΄ Gud) ‘ © “orn

σε tov ΠΠιλάτον ὁ ᾿]Ιωσὴφ ὁ ἀπὸ
’ ,ὔ x X -
«ἀριμαθαίας, ὧν μαθητὴς τοῦ
a , Nw
᾿]ησοῦ, κεκρυμμένος δὲ διὰ τὸν

/ lol 2. / av ya
φόβον τῶν ᾿ΪΠουδαίων, iva ἄρῃ
τὸ σῶμα τοῦ ᾿Ϊησοῦ: καὶ ἐπέ-
τρεψεν ὃ Π]Πιλάτος. ἦλθεν οὖν
καὶ ἦρε τὸ σῶμα τοῦ ᾿]ησοῦ.

39 ἦλθε δὲ καὶ Nixodnpos ὁ
> \ Ν Ν > = ΑΝ
ἐλθὼν πρὸς τὸν Inaovy νυκτὸς

΄σ he
πρῶτον, φέρων μίγμα σμύρνης
καὶ ἀλόης ὡσεὶ λίτρας ἑκατόν.

» 5 \ 5 a

40 ἔλαβον οὖν TO σῶμα τοῦ

N ΄σ > ΄ \ my”
μετὰ TOV ἀρωμάτων, καθὼς ἐθος
3 Ν ἴω > y 3 fi
ἐστὶ τοῖς ᾿Πουδαίοις ἐνταφιάζειν.

3 τ , Ξ
| 4l ἦν δὲ ἐν τῷ τόπῳ, ὅπου

3 ΄ ~ N 5 cal
ἐσταυρώθη, κῆπος, καὶ ἐν τῷ
/ ~ ἊΝ > o> ᾽
κήπῳ μνημεῖον καινὸν, ἐν ᾧ οὐ-
΄ NERS 32 87:
δέπω οὐδεὶς ἐτέιη.
¢ a 3 \ \
42 ἐκεῖ οὖν διὰ τὴν Tapa-
Ν vad > ΄ σ“ 2 Ν
σκευὴν τῶν ᾿Ϊ]ουδαίων, ὅτι ἐγγὺς
53 Ν ral Ε) Ν 91
ἣν τὸ μνημεῖον, ἔθηκαν τὸν ᾿Ζ]ὴη-
σοῦν.

CHAP. XX.
TH δὲ μιᾷ τῶν σαββάτων
Μαρία ἡ Μαγδαληνὴ ἔρχεται

> ΄ Ν yi > Ν > , |
7ησοῦ. καὶ ἔδησαν αὐτὸ oGoviors |
ἢ >

REVISED VERSION.

ture saith, They shall look on
him whom they pierced.

38 Now after "these things Jo-
seph, ‘the one of Arimathea (be-
ing a disciple of Jesus, but secret-
ly, because of the fear of the
Jews), easked of Pilate, that he
might take away the body of Je-
sus. And Pilate gave leave. THe
came, therefore, and took away
the body τοῦ Jesus.

39 And Nicodemus came also
(who at first came to vJesus by
night), bringing a mixture of
myrrh aad aloes, about a hundred
pounds.

40 Therefore, they took the
body of Jesus, and *bound it
ywith linen cloths, with the
spices, as ‘the Jews thave a *cus-
tom to *’embalm.

41 Now in the place where he
was crucified was a garden, and
in the garden a new ‘tomb, in
which no one was yet laid.

42 There, therefore, 4on ac-
count of the Preparation of the
Jews, ‘because the ‘tomb was
‘ear, they laid Jesus.

CHAP. XX.

Now the first [day] of the week
Mary Magdalene cometh early, it

u See ch.5:1, N.a.
v See ch. 1 : 45, N. c.

« i. V. generally.—Penn, Murd.
> Newe., Kenr., marg—sSee ch. 12:7, N. h.—‘Evrageafen

w Lachm. and Tisch. have αὐτου, for tov Inoov, in v. 38, and
αὐτο», for τοῦ Inoovy, in v. 39; but, though the authorities are
some of them very ancient, they are hardly numerous enough to
justify the adoption of these readings.

« KE. V. almost always. This is the only place where this word
is rendered to wind, in the Common Version.—R., Dubois, Kenr.
—Wesl. (wrapped).

y There can be no reasonable doubt but that οϑονεοις is here
the dative of the means, or instrument, and, therefore, with is the
proper preposition to introduce it. With is, besides, more proper,
after bound, than 7.—I change the spelling of clothes, to cloths.
according to the established usages of the present day.

* Literally, as custom is to the Jews. As the Jews have a cus-
tom, is much more literal than the E. V., and quite as elegant.

est in Grecis, quod potius denotat funerare aut aromatibus con-
dire” (Drusius). “Evrageafew est preparare ad sepulturam”
(Grotius)—Schleus., Rob., and others. There can be no reason-
able doubt, but that this word means, to prepare for burial ; and
the circumstances show that this was generally by embalming the
body.

¢ See ch. 5 : 28, N. p.

a This change is made for the sake of euphony, 7. 6. to avoid
the repetition of the word because.

* See ch. 1 : 15, N. i.

f See ch. 2:13, N. e.

2 Some have supposed that there is considerable discrepancy
between the statements of the several Evangelists, in regard
to the resurrection of our Lord, and its attendant circum-

THE GOSPEL. BY

KING JAMES’ VERSION. GREEK

JOHN. CHAP. XX. 129

TEXT. REVISED VERSION.

it was yet dark, unto the se- πρωὶ, σκοτίας ἔτι οὔσης, εἰς τὸ being yet dark, "into the «tomb,

pulchre, and seeth the stone me A WHS
taken away from the sepulchre. PE) RT ὩΣ

ἡρμένον ἐκ τοῦ μνημείου.

βλέπει τὸν λίθον and seeth the stone “having been

taken away "out of the «tomb.

> See ch, 4: 8, N. g—I have not the least doubt that both |
εἰς and ex, in this paragraph, have their proper and primary |
meanings, into, out of, though most, if not all, translators, |
hitherto, have taken the former in the sense of προς, or ez,
to, and the latter in the sense of azo, from. The other Evan-
gelists, in the parallel passages, use exe, when speaking of the |
approach to the tomb, and azo, when speaking of the rolling
away of the stone, (except Mark, who has ex τῆς Pueas, out
of the door of the tomb.) How, then, can we account for
John’s saying that Mary came info the tomb, and saw the |
stone taken away out of the tomb? It does not appear that,
at that time, she even looked in, to see the place where her
Lord was laid. How, especially, can we account for his say-
ing, vy. 4, 5, that the other disciple came first info the tomb, |
... nevertheless, he went not in? To explain these difficulties
by alleging that ecs is here = zgos, or exe, and that ex = azo,
is to cut the knot, instead of untying it. Now, let it be borne |
in mind, that however unclassical the style of this Evangelist |
may be, he can not justly be charged with using words at |
random, or even in strange and unusual senses. Indeed, I |
doubt much, if there ever was a writer, who was more scrupu-
lously exact in the choice of his terms, with the view of being
clearly understood by his readers. So much so, that the |
account given by John of the visits of the disciples to the |
tomb, and, incidentally, of the tomb itself, is, by far, the most
definite and accurate that has reached us from any source ;
and it was, doubtless, because the other Evangelists did not aim
at definiteness of description, or, rather, because they viewed |
the subject from a greater distance, that they have employed
the more general terms, exc, and azo, where John, aiming at
minuteness of description, employs the definite terms, ees, and
In order to understand this subject satisfactorily, it is im-
portant that we should have some correct idea of the structure
of this tomb spoken of. Whether that, which has, for the
last fifteen hundred years, been shown as “the Holy Sepulchre,”
is, or is not, the real tomb in which the body of our Lord was
laid, is, I believe, a disputed point; though, perhaps, a large
majority of writers admit the accuracy of the tradition. The

ἐκ.

| tion of this seeming difficulty.

question is of little consequence; for there can be no doubt
that this “Holy Sepulchre” is, in its structure, similar to other
ancient tombs ; and, if it is not really the tomb of Joseph, it
may be safely taken as a model of it. Of this “ Holy Se-
pulchre” Calmet observes, (Fragments, No. CXXXVIII,) “The
tomb of our Lord consisted of two chambers, (1) an outer
chamber, about 12 or 14 feet wide, and as many deep; (2) an
inner chamber, about 12 or 13 feet long, by 6 or 7 broad.”
To this account of Calmet agree, I believe, almost all writers
on this subject; and, indeed, this mode of building tombs is
by no means peculiar to the ancients, but is common, in its
essential features, at the present day. Without doubt, then,
this tomb had two chambers, and in the door of the inner one,
which contained the body, according to custom, the stone
with the seal was placed. We have now reached the explana-
Mary came into the outer
chamber, (which is supposed to have been left open, and, at
least, was not locked, or sealed.) and saw the stone haying
been taken away owt of the tomb, that is, ow of the door
(Mark,) of the inner chamber. So “the other disciple,’ who
outran Peter, came first into this outer chamber, and, stooping
down, (before the low, narrow door of the inner chamber,)
he saw the linens lying ; nevertheless, he went not in, that is,
he entered not into the inner chamber, though he had already
come into the outer one. Afterward Peter came, and, (being

already with John in the outer chamber,) entered into the

inner chamber, and saw not only what John had seen through
the open door, but also the napkin, folded up by itself, and put
into a place, where, probably, it could not be seen without
passing through the door. Then John also went into this inner
chamber, and saw, and believed. See Calmet, as quoted above.
Also, Calmet’s Dict. Art. Sepulchre—Jahn’s Bibl. Arch. §§ 206,
207.

* See ch. 5 : 28, N. p.

4 The E. V. here is ambiguous. It might be understood that
Mary saw and witnessed the very act of taking away the
stone, which is a construction the Orig. will not bear at all.

stances. Says Alf., in loco—*I attempt no harmony of the
accounts ;—I believe all such attempts to be fruitless ;—and I
see in their failure strong corroboration of the truth of the
Evangelical Narratives.” Now, while I should be extremely
sorry to rob the Evangelical Narratives of any legitimate
source of “strong corroboration,” yet, believing that their
truth will be felt and acknowledged, even though it should be
shown that these accounts are in perfect harmony with each
other, I do not hesitate to avow the firm conviction, that, be-
tween the several narratives of the four Evangelists as far as

they bear upon this question, there is not even the appearance
of discrepancy. Difficulties there may be, and doubtless are,
in the interpretation of certain parts of these narratives ; but
there are no discrepancies whatever. If, in what follows, I
should be charged with having abandoned the proyince of the
translator, and inyaded that of the interpreter, I reply, that
the thorough discussion of this question has a most important
bearing on the translation itself, not only in the passage under
consideration, but in other passages supposed to be parallel.
Still, I shall not go minutely into the details of this question;

THE GOSPEL. BY JOHN. CHAP. XX.

KING JAMES’ VERSION.

2 Then she runneth, and com-
eth to Simon Peter, and to the
other disciple whom Jesus lovy-
ed, and saith unto them, They
have taken away the Lord out
of the sepulchre, and we know
not where they have laid him.

GREEK TEXT.

2 τρέχει οὖν καὶ ἔρχεται πρὸς
Σίμωνα Πέτρον. καὶ πρὸς τὸν
ἄλλον μαθητὴν ὃν ἐφίλει ὁ ὁ ᾽1η-
σοῦς, καὶ λέγει αὐτοῖς, 7 Hpav
Tov κύριον ἐκ τοῦ μνημείου, καὶ
οὐκ οἴδαμεν ποῦ ἔθηκαν αὐτόν.

REVISED VERSION.

2 She runneth, therefore, and
cometh to Simon Peter, and to
the other disciple, whom Jesus
loved, and saith to them, They
have taken away the Lord out
of the tomb, and we know not
where they have laid him.

but simply state, in as few words as possible, certain conclu-

sions which I haye drawn from the historical records, after a |

careful examination.

1. There were, at least, five different visits to the tomb, sub-
sequent to the resurrection. We know these visits to have
been different,—First, because they are represented to have
taken place at different times,—Second, because they were
attended by different circumstances.—1) Mary Magdalene and
the other Mary (most probably the mother of James), came
to see the tomb, owe σαββάτων», just at the close of the Sab-
bath, (which was, according to the Jewish law, between sun-
set and dark,) τῇ ἐπεφωσκουσῃ, as it was beginning to shine,
(spoken of the moon and stars, see Luke 23 : 54, Grotius,)
towards the first [day] of the week. (See Matt. 28:1.) Neither
of the other three Evangelists makes any mention of this visit.
Some have tried to show that owe may mean after, and that
ἐπιφωσκουσῃ is here spoken of the morning twilight ; but the
latter supposition is entirely gratuitous, since Luke undoubt-
edly uses this verb of the evening twilight, and, as to the
former, the quotations from the classics intended to prove it
are by no means satisfactorily to the point ; and even if they
were, no judicious critic would assign to a word an unusual
meaning, on the authority of a half a dozen rare exceptions,
unless actually driven to it by the context.—2) The next
morning, the first [day] of the week, Mary Magdalene made a
second visit to the tomb, σκοτέας ere ovons, before day-light,
or, while it was still dark. This time she was alone, and came
thus early, probably, in consequence of her eagerness to ascer-
tain the truth of the resurrection, of which she had yainly
tried to persuade the other disciples the evening before. She
did not stay long this time; but ran, to tell Peter and John
what she had seen. (See the passage under consideration.) No
other Evangelist gives any account of this second visit.—
3) Peter and John, (see John’s narrative, as above,) imme-
diately after the arrival of Mary Magdalene with the news of his
resurrection, started for the tomb. At what hour they arrived,
we are not precisely informed; nor can we say positively
whether this visit was contemporaneous with any other, or
not; but the strong probability is, that they did not arrive
till after day-light, since they looked into the tomb, and saw
what it contained, (vv. 5-7); and they probably lingered about
the place, till all “the disciples,” except Mary Magdalene, were
ready to go home again, (see v. 10, below.) This third visit
also is recorded only by John.—4) Not long after the de-
parture of Mary Magdalene, as mentioned above, and pro-
bably soon after the arrival of Peter and John, ορϑρου-

βαϑεως, in the dusk of the morning, (Luke 24: 1,) the
“women,” who had prepared spices and ointments before the
previous Sabbath, (Luke 23: 56,) came to the tomb, bring-
ing those spices, for the purpose of embalming him, Who
these women were, is not particularly mentioned by Luke,
The two Marys were not then with them, as appears from
Mark’s narrative. (See below.) Luke is the only Evangelist
who mentions this visit of the “women.”—5) A little later,
avatethavtos (ανατελλοντος) 7,Acov, after sunrise (at sunrise, )
Mary Magdalene, (who had by this time returned from de-
livering her message to Peter and John,) made her third visit
to the tomb, being accompanied by Mary the mother of James,
and Salome. They also brought their spices and ointments,
and now probably joined the other “ women,” mentioned by
Luke. This was the last visit, of which we have any account,
and is recorded only by Mark. Now as it regards these five
visits, I think we may safely challenge any one to point out
a single discrepancy in the various narratives.

2. The resurrection of our Lord did not, as is commonly
supposed, take place on the morning of the first day of the
week; but in the evening of the Sabbath, probably, (for the
precise moment is nowhere stated,) at the very close of the
day of rest, and just before the arriyal of the two Marys, who
came to see the sepulchre, owe σαββάτων tm exipwoxovan εἰς
way σαββατων, at the precise point that separated between
the last and the first days of the week. He was risen, when
they arrived ; and his resurrection was probably simultaneous
with the great earthquake, which had taken place, on their
arrival. The Marys were not, as Alf. contends, “witnesses of
the earthquake ;” for ἐγένετο, there was, is indefinite past, as
also απεκυλέσε, while exadynro is imperfect; showing that,
when the women arrived, the angel, who rolled away the
stone, was sitting upon it, which implies that the earthquake
had already taken place, if, as is admitted, the oecouos “ was
the sudden opening of the tomb by the descending angel.”
(Alf.) Matthew is the only one of the Evangelists who gives
us any account of the circumstances IMMEDIATELY attending
the resurrection. No other writer mentions the earthquake ;
no other brings to view the very angel who rolled away the
stone, in the immediately subsequent act of sitting upon it.
Mark, in reference to this point, says merely, “And, looking
up, they (the women,) see that the stone (αποκεκυλέσται, per-
fect,) has (had) been rolled away.” “He, (Jesus,) was
raised, (ηγερϑη, aorist,) he is not here.” Luke says, “And
they found the stone (azroxexvliouevor, perfect,) having been
rolled away from the tomb.” “He, (Jesus,) is not here,

THE GOSPEL. BY

JOHN. CHAP. XX. * ABT

KING JAMES’ VERSION.

3 Peter therefore went forth,
and that other disciple, and came

to the sepulchre. les
τὸ

egy

μνημεῖον.

GREEK TEXT.
5. ᾿Εξῆλθεν οὖν ὁ Πέτρος καὶ
(6 ἄλλος μαθητὴς, καὶ ἤρχοντο εἰς

REVISED VERSION.

3 Peter, therefore, went out,
and the other disciple ; and they
were coming, *into the ‘tomb.

time that he was to lie in the grave, is that uttered by him-

(ηγερϑὴ, aorist,) he was raised.” John merely says, “And
she, (Mary Magdalene,) seeth the stone (xeuevor, perfect,)
having been taken away.” Now compare these statements
with that of Matthew: “And behold, there was a great earth-
quake; for an angel of the Lord, coming down from heaven,
approaching, rolled away the stone, and was sitting (imper-
Ject.) upon it.” ,

I have already admitted that there may be difficulties in the
interpretation of the various parts of these narratives. There
are only two of these that I deem it necessary to notice, in
this place.

1. Why, it is asked, did Mary say to the angels, on the
morning of the first day of the week, (v. 13, below,) “ They
took away my Lord, and I know not where they laid him,” if
she had herself seen him alive, after his resurrection, the even-
ing before, as is recorded in Matt. 28:9? [admit that this
is a difficulty ; but, as was before remarked, there is here no
discrepancy between Matthew and John. It would be easy,
indeed, to magnify the difficulty by inquiring further, Why did
Mary Magdalene say, “ They took away my Lord, and I know
not where they laid him,” after she had been told, “he was
alive” 2? The “two men,” (Luke 24: 5-7,) had said to her,
and certain other women, “ Why are ye seeking the living with
the dead? He is not here, but was raised. Remember how
he spoke to you, being yet in Galilee, saying, It is necessary
that the Son of man be betrayed into the hands of sinful men,
and be crucified.” Did she not know from the positive tes-
timony of angels, that he was alive? If I am not mistaken,
the solution of this difficulty is not so difficult as might, at
first, be imagined. The key is furnished by John, (v. 9, below,)
“For they did not yet know the scripture, that he must rise
from the dead.” Mary Magdalene had, indeed, seen Jesus,
the evening before, while returning from her first visit to the
tomb; but when she told the circumstance to the other dis-
ciples, they did not believe the reality of it, and, no doubt,
would have persuaded her that she had merely seen a vision.
In fact, according to Matt. 28: 18, even after the eleyen dis-
ciples, subsequently, had seen and worshipped him in Galilee,
some still doubted. Now, while we may find it very difficult
to understand why the disciples were so slow of heart to un-
derstand these things, the fact is incontestible, and, being ad-
mitted, accounts for the singular conduct of Mary Magdalene,
and, therefore, clears up the proposed difficulty.

2. The supposition that the resurrection took place in the
evening of the Sabbath, it is said, renders it impossible that
the I-ord should have been in the tomb even part of three
days. Therefore, the Scriptures could not have been fulfilled
in his resurrection at that time. I apprehend that this diffi-
culty is only imaginary; and will reply to it in three particulars.
—1) The most definite prophecy on record, in relation to the

self, Matt. 12 : 40, “ For as Jonah was in the belly of the sea-
monster three days and three nights, so shall the Son of man
be in the heart of the earth three days and three nights.”
Now it is generally held to be incontestable, that our Lord was
crucified on the sixth day of the week, (Friday,) and was
buried in the evening of the same day. From that time till
the morning of the first day, when it is admitted by all he
was risen, would be, at most, only one day, and a very small
portion of another, with two nights; so that the common
computation lacks one night, and nearly two days of making
the time that he was in the heart of the earth equal to three
days and three nights, which it should have been, according
to the prediction cited aboye. Now, even supposing that it
were the legitimate object of the interpreter, to reconcile
history with prophecy, would it be worth while to force upon
Matthew’s narrative an unnatural construction, for the pur-
pose of postponing the resurrection a few hours, when, after
all, we should lack one night and nearly two days of effecting
the proposed reconciliation? Or, should we, by this means,
succeed in satisfying the less definite predictions, such as,
“After three days I will rise again ;”—“and the third day rise
again ;” would there be any real gain, while the most definite
and unequivocal of all these predictions would remain un-
alterably opposed to our interpretation? I take it for granted,
that, if language is of any use at all, in conveying ideas, three
days and three nights include the whole of three diurnal re-
volutions of our planet. But it is not the business of either
historian or interpreter to fulfil prophecy, neither of whom
has a right to misrepresent the facts of history for the sake of
making them agree with any prediction whatever. I confess,
that, on the supposition that the burial of our Lord took place
on the evening of the sixth, and his resurrection on the morn-
ing of the first day of the week, I find it as impossible to re-
concile the facts with the prediction above referred to, as
though it were admitted that he rose in the evening of the
Sabbath, or seventh day of the week. But—2) There is no
evidence that our Lord was crucified on the sixth day of the
week. All of the Evangelists agree that the day that followed
the crucifixion was the Sabbath ; but we are nowhere informed
that it was the seventh day of the week. We know, from the
“commandment,” (Ley. 23 : 6,7) that the fifteenth day of the
first month was a sabbath of rest, being the first day of un-
leavened bread, and we also know, that this was the fifteenth
day of the first month, and, therefore, that it was the first day
of unleayened bread; but what day of the week it was, we
know not. That Sabbath was annual, not weekly, and hap-
pened sometimes on one, sometimes on another, day of the
week; and there is positively no evidence that, in that year,
it was coincident with the weekly Sabbath. We have, there-

KING JAMES’ VERSION.

4 So they ran both together :
and the other disciple did out-
run Peter, and came first to the
sepulchre

5 And he stooping down, and
looking in, saw the linen clothes
lying ; yet went he not in.

6 Then cometh Simon Peter
following him, and went into the
sepulchre, and seeth the linen
clothes lie ;

7 And the napkin that was
about his head, not lying with
the linen clothes, but wrapped
together in a place by itself.

8 Then went in also that
other disciple which came first
to the sepulchre, and he saw,
and believed.

9 For as yet they knew not
the scripture, that he must rise
again from the dead.

10 Then the disciples went
away again unto their own home.

11 But Mary stood without at
the sepulchre weeping: and as
she wept she stooped down and
looked into the sepulchre,

12 And seeth two angels in

© See ch. 7: 15. N. 5.
£ See ch: 10: 2.Ν. 6:
& E. V., v. 5, above.

* This is not zege, but exe.

This is literal.

See ch. 19 : 24, N. z.

THE GOSPEL. BY JOHN. CHAP.

XX.

GREEK TEXT.

y+ \ ΄ , « “- \

4 ἔτρεχον δὲ οἱ δύο ὁμοῦ: καὶ
« vy NX / ’
ὃ ἄλλος μαθητὴς προέδραμε Ta-

- ΄ wwe A
xov τοῦ Ilerpov, καὶ ἦλθε πρῶ-
ἃς n
TOS εἰς TO μνημεῖον,
Εν ΄ὔ / ,

5 καὶ παρακύψας βλέπει κεί-

ΝΣ ΔΝ 7, ΄
μενα τὰ ὀθόνια, οὐ μέντοι εἰσῆλ-
θεν.

" é

6 ἔρχεται οὖν Σίμων Πέτρος
> na > nm CN > ΄
ἀκολουθῶν αὐτῷ, καὶ εἰσῆλθεν

Ν 5 na A
εἰς TO μνημεῖον, καὶ θεωρεῖ τὰ

/
ὀθόνια κείμενα,

Ν Ν ΄ Ἄν ΡΨ SN

7 καὶ TO σουδάριον ὃ ἦν ἐπὶ
τῆς κεφαλῆς αὐτοῦ, οὐ μετὰ τῶν
2 / / > 4 Ν >
ὀθονίων κείμενον, ἀλλὰ χωρὶς ἐν-

o /
τετυλιγμένον εἰς ἕνα τόπον.

/ io 5 3,

8 τότε οὖν εἰσῆλθε καὶ ὁ ἀλ-

Ν ε 2 x “-“ >
Aos μαθητὴς ὁ ἐλθὼν πρῶτος εἰς
: é Ξ
τὸ μνημεῖον, καὶ εἶδε, καὶ ἐπί-
στευσεν"

9 οὐδέπω γὰρ ἤδεισαν τὴν
γραφὴν, ὃ ὅτι δεῖ αὐτὸν ἐκ νεκρῶν
ἀναστῆναι.

> , Ν

10 ἀπῆλθον οὖν πάλιν πρὸς
- Ν ΄
ἑαυτοὺς οἱ μαθηταί.

TY Mapia δὲ εἱστήκει πρὸς
τὸ μνημεῖον κλαίουσα ἔξω. ὡς

Ν
οὖν ἔκλαιε, παρέκυψεν εἰς τὸ
μνημεῖον,

x a ΄ὔ » ΄" >

12 καὶ θεωρεῖ δύο ἀγγέλους ἐν

REVISED VERSION.

4 And the two were running
together; and the other disciple
ran faster than Peter, and came
first *into the ‘tomb.

5 And, stooping down, he
seeth the linen cloths lying:
enevertheless, he went not in.

6 Simon Peter, therefore,
cometh following him, and ‘en-
tered “into the ‘tomb, and seeth
the linen cloths ‘lying,

7 And the napkin, that was
‘upon his head, not lying with
the linen cloths, but having been
‘folded up in a place by itself.

8 Then, therefore, the other
disciple also, who came first
‘into the ‘tomb, went in, and
saw, and believed.

9 For they did not yet know
the Scripture, that he must rise
again from the dead.

10 The disciples, therefore,

went away Jhome again.

11 But Mary was standing by
the ‘tomb weeping without. As
she was weeping, therefore, she
stooped down into the ‘tomb,

12 And seeth two angels in

present day, than wrapped together, which, to say the least, is

ambiguous.

3} Literally to themselves, like the French chez-sot.
ἑαυτῳ, after a verb of motion, means at Aome, as in 1 Cor.

So παρ᾽

' Folded wp is more properly spoken of a napkin, at the

16: 2.

fore, no historical data, furnished by the Evangelists, from
which we can determine, whether the resurrection was, or was
not, in accordance with the predictions touching that event.
Since, however, the Apostle informs us that he arose the third
day, “according to the Scriptures,” (1 Cor. 15: 4,) we may
conclude that his body was literally three days and three
nights in the tomb. Taking this, then, as the basis of our
calculation, and applying it to Matthew’s narrative, we arrive
at the conclusion that the body was put into the tomb in the
evening of the fourth day of the week, (Wednesday,) while

the following day, (Thursday,) was the Paschal Sabbath, the
first day of unleavened bread. This calculation brings us to
the same hour of the evening when Luke represents the burial
to have taken place ; for it is evident that the disciples hastened
with their labor, in order that the body might be put into the
tomb before the Sabbath, which (exepwoxe, imperfect,) was
beginning to shine. (See 1, p. 1385.)—3) As to the various
traditions in relation to this whole subject, I confess I pay no
attention to them, because I consider the scriptural account
sufficiently full to explain itself, without their aid.

THE GUSPEL. BY JOHN. CHAP. XX.

KING JAMES’ VERSION.

white, sitting, the one at the
head, and the other at the feet,
where the body of Jesus had

lain.

13 And they say unto her,
Woman, why weepest thou? She
saith unto them, Because they
have taken away my Lord, and
I know not where they have laid
him.

14 And when she had thus
said, she turned herself back,
and saw Jesus standing, and
knew not that it was Jesus.

15 Jesus saith unto her, Wo-
man, why weepest thou? whom
seekest thou? She, supposing
him to be the gardener, saith
unto him, Sir, if thou have borne
him hence, tell me where thou
hast laid him, and I will take
him away.

16 Jesus saith unto her, Mary.
She turned herself, and saith unto
him, Rabboni, which is to say,
Master.

17 Jesus saith unto her, Touch
me not: for I am not yet as-
cended to my Father: but go to
my brethren, and say unto them,
I ascend unto my Father and
your Father, and to my God and
your God.

« This is literal, and in strict accordance with the English

idiom.

1 Though this verb is, in form, of the imperfect tense, yet,

GREEK TEXT.

“ / 4 Ν
λευκοῖς καθεζομένους, ἕνα πρὸς
na a ΤῊΝ ‘ a
™ κεφαλῇ, καὶ ἕνα πρὸς τοῖς πο-
Ἂς 2, cod ΄
σὶν, ὅπου ἔκειτο τὸ σῶμα τοῦ
᾿]ησοῦ.
Ν Ἥ Sex, 8 “
13 καὶ λέγουσιν αὑτῇ εκεῖνοι;
΄ , , , > a
Tuva, τί κλαίεις ; Λέγει αὑτοῖς,
a 5 XN / / Ν
Ort ἦραν τὸν κύριον μου, καὶ
5 “ΙΝ τ γα ὁ
οὐκ οἰδα ποῦ ἔθηκαν αὐτὸν.

~ ΄“ ’
14 Καὶ ταῦτα εἰποῦσα ἐστρά-
Ν - Ν
dn εἰς τὰ ὀπίσω, καὶ θεωρεῖ τὸν
> a © na Ν » δ “
]ησοῦν ἑστῶτα: καὶ οὐκ det ὅτι
ὁ ᾿]ησοῦς ἐστι.
a > - /
15 λέγει αὐτῇ ὁ ᾿Ϊησοῦς, Γύ-
ναι, τί κλαίεις; τίνα ζητεῖς ;
> 7 ΄ a « /
κείνη δοκοῦσα ort ὁ κηπουρὸς
2 λέ > “ Ky, > Ν
ἐστι, λέγει αὐτῷ, Κύριε, εἰ σὺ
,- » ‘N Α͂ “
ἐβάστασας αὐτὸν, εἰπέ μοι ποῦ
Ν 3, Ν Ν lol
αὐτὸν ἔθηκας: κἀγὼ αὐτὸν ἀρῶ.
΄ i? > “
16 “έγει αὐτῃ ὁ ‘Inaois,
r ls
Mapia. Στραφεῖσα ἐκείνη λέγει
cal a /
αὐτῷ, PaBBovvi: ὃ λέγεται, δι-
4
δάσκαλε.
΄“ » ΄- /
1 λέγει αὐτῇ ὁ ᾿]ησοῦς, My
by, ΕΒ X 3 /
μου ἅπτου, οὔπω yap ἀναβέβηκα
A Ν / ,
πρὸς τὸν πατέρα μου πορεύου
Ν Ἂς Δ
δὲ πρὸς τοὺς ἀδελφούς μου, καὶ
> \ > “ » ΄ὔ Ν ἊΝ
εἰπὲ αὐτοῖς, ᾿Αναβαίνω πρὸς τὸν
/ rt
πατέρα μου καὶ πατέρα ὑμῶν,
Ν ΄ Ν Ν econ
καὶ Θεὸν μου καὶ Θεὸν ὑμῶν.

189

REVISED VERSION.

white sitting, one at the head,
and “one at the feet, where the
body of Jesus shad been laid.

13 And they say to her, Wo-
man, why art thou weeping?
She saith to them, Because they
took away my Lord, and I know
not where they laid him.

14 And, saying "these things,
she turned *backward, and seeth
Jesus standing, and knew not
that it was Jesus.

15 Jesus saith to her, Wo-
man, why art thou weeping?
Whom art thou seeking? She,
supposing that he was the
gardener, saith to him, Sir, if
thou didst scarry him off, tell
me where thou didst lay him,
and 1 will take him away.

16 Jesus saith to her, Mary!
She, turning, saith to him,
®Rabboni ! which *means,
‘Teacher.

17 Jesus saith to her, Touch
me not ; for I have not yet “gone
up tomy Father. But go to my
brethren, and say to them, I am
"going up to my Father, and
your Father; veven my God,,
and your God.

4 See ch. 12: 6, N. g.
* Scholz and Tischendorf insert here “ESgator..
puts this word in brackets.

Lachmann
I would recommend that in

as the lexicographers agree, the present and imperfect of zecuae
are used for the perfect and pluperfect of zetnue. The imper-
fect rendering, was lying, is totally inadmissible here, unless
we take it in the sense, used to lie, which is about the same as
had been laid.

Ὁ See ch. 18:1, N. a.

= See ch. 5:1, N. a.

° E. V., ch. 18 : 6.—See ch. 6: 66, N. v.

Ρ It is very unusual, in translating Greek into English, to
use the accusative with the infinitive, when, in the Orig., the
finite mood stands with the nominative. There appears to be
no necessity for so doing here.—W., T., C., G., R., Nary, Penn,
Kenr., Murd.

Hebrew be inserted in the revision.
* See ch. 1: 38, N. 1.
t See ch. 1 : 38, N. m.
" See ch. 1 : 33, N. w.

τ It is very evident, I think, that καὶ is used here, as fre-
quently elsewhere, in the sense of even, for which reason I
change the translation to even.—The Vulg., with W., T., R.,
Nary, Kenr., Camp., Germ., Van Ess, De W., Meyer, Schott,
and others, omits καὶ altogether. But, as there is no good
manuscriptural authority for this omission, and as καὶ is very
often used in the sense of even, I prefer not to omit it There
can be no doubt but that and is improperly used here.

134

THE GOSPEL. BY JOHN. CHAP. XX.

KING JAMES’ VERSION.

18 Mary Magdalene came and
told the disciples that she had
seen the Lord, and that he had
spoken these things unto her.

19 Then the same day at even-
ing, being the first day of the
week, when the doors were shut
where the disciples were assem-
bled for fear of the Jews, came
Jesus and stood in the midst, and
saith unto them, Peace be unto
you.

290 And when he had so said,
he shewed unto them Ais hands
and his side. Then were the
disciples glad when they saw the
Lord.

21 Then said Jesus to them
again, Peace be unto you: as my
Father hath sent me, even so
send I you.

22 And when he had said this,
he breathed on them, and saith
unto them, Receive ye the Holy
Ghost.

23 Whosesoever sins ye re-
mit, they are remitted unto them ;
and whosesoever sins ye retain,
they are retained.

24 But Thomas, one of the
twelve, called Didymus, was not
with them when Jesus came.

25 The other disciples there-

GREEK TEXT.

18 Ἔρχεται Μαρία ἡ May-
δαληνὴ ἀπαγγέλλουσα τοῖς μα-
θηταῖς, ὅτι ἑώρακε τὸν κύριον,

Ν cal 5 > ΄“
καὶ ταῦτα εἶπεν αὐτῇ.

19 Οὔσης οὖν ὀψίας, τῇ
ἡμέρᾳ ἐκείνῃ τῇ μιᾷ τῶν σαβ-
βάτων, καὶ τῶν θυρῶν κεκλει-
σμένων, ὅπου ἦσαν οἱ μαθηταὶ,
συνηγμένοι, διὰ τὸν φόβον τῶν
᾿Ιουδαίων, ἦλθεν ὁ ᾿]ησοῦς καὶ
ἔστη εἰς τὸ μέσον, καὶ λέγει αὐ-
τοῖς, Hipnyn ὑμῖν.

20 Καὶ τοῦτο εἰπὼν ἔδειξεν
αὐτοῖς τὰς χεῖρας καὶ τὴν πλευ-
ρὰν αὑτοῦ. ἐχάρησαν οὖν οἱ
μαθηταὶ ἰδόντες τὸν κύριον.

21 εἶπεν οὖν αὐτοῖς ὁ ᾿]ησοῦς
πάλιν, Εἰρήνη ὑμῖν: καθὼς ἀπέ-
σταλκέ με ὁ πατὴρ, κἀγὼ πέμπω
ὑμᾶς.

22 Καὶ τοῦτο εἰπὼν ἐνεφύ-
σησε καὶ λέγει αὐτοῖς, Λάβετε
Πνεῦμα Ἅγιον.

23 ἄν τινων ἀφῆτε τὰς ἁμαρ-
τίας, ἀφίενται αὐτοῖς: ἄν τινων
κρατῆτε, κεκράτηνται.

94 Θωμᾶς δὲ, εἷς ἐκ τῶν
δώδεκα ὁ λεγόμενος Aidupos,
οὐκ ἦν μετ᾽ αὐτῶν ὅτε ἦλθεν ὁ
᾿]ησοῦς.

25 ἔλεγον οὖν αὐτῷ οἱ ἄλλοι

REVISED VERSION.

18 Mary Magdalene cometh,
telling the disciples that she had
seen the Lord, and he said these
things to her.

19 «When, therefore, it was
evening, *that first day of the
week, and the doors haying been
shut, where the disciples shad
been assembled, «because of the
fear of the Jews, Jesus came
‘into the midst, and stood, and
saith to them, Peace [be] to
you.

20 And, ‘saying >this, he
showed them his hands and side.
The disciples, therefore, were
glad, seeing the Lord.

21 Jesus, therefore, said to
them again, Peace [be] to you.
As the Father hath sent me, so
I send you.

22 And, ‘saying this, he
breathed on, and saith to them,
Receive the Holy «Spirit.

23 *Whoseever sins ye may

‘forgive, they are ‘forgiven
them: ‘*whoseever ye may re-

tain, they have been retained.

24 But Thomas, one of the
Twelve, ‘the one called Didy-
mus, was not with them, when
Jesus came.

25 The other disciples, there-

w See ch. 1: 15, N. g.

¢ See ch. 18 : 1. N. a.

x No one will pretend to say that the E. V. of this clause is,
even approximatively, literal. I have made it as literal as
possible, and I think the revision will be found to be plainer
than the E. V.

y See ch. 1 : 33, N. x.

τ Lachm. and Tisch., with MSS. ABD, and a few others, omit
συνηγμενοι. Griesb. favors the same reading. I would re-
commend that this note be put in the margin: Some copies
have were, for had been assembled.

«z See ch. 4: 39, N. t.

" See ch. 9: 7, N. h, and ch. 19: 18, N. m.

> See ch. 18: 1, N. a, and ch. 4: 18, N. 4.

4 See ch. 7 : 39, N. ἢ.

e W., R., Kenr., Sharpe-—Lachm. and Tisch. have eay, for
aa’, in both cases, and apewyrat, for ἀφίενται, on the authority
of a few MSS. and Chrysostom. Though I do not consider
the evidences of the genuineness of these readings by any
means satisfactory, yet, as all information on a subject so im-
portant, in its theological bearings, as this is, will be interest-
ing to all classes of readers, I would recommend that this note
be appended to the revision: Some copies read, If ye forgive
the sins of any, they have been forgiven them: if ye retain [those]
of any, they have been retained.

f See ch. 1:45 Ν. ο.

THE GOSPEL. BY JOHN. CHAP. XX.

KING JAMES’ VERSION.

fore said unto him, We have
seen the Lord. But he said\‘
unto them, Except I shall see
in his hands the print of the
nails, and put my finger into the
print of the nails, and thrust my
hand into his side, I will not
believe.

26 And after eight days again
his disciples were within, and
Thomas with them: then came
Jesus, the doors being shut, and
stood in the midst, and said,
Peace be unto you.

27 Then saith he to Thomas,
Reach hither thy finger, and be-
hold my hands; and reach hith-
er thy hand, and thrust τὲ into my
side; and be not faithless, but
believing.

28 And Thomas answered and
said unto him, My Lord and my
God.

29 Jesus saith unto him, Tho-

mas, because thou hast seen me, Ἵ()

thou hast believed: blessed are
they that have not seen, and yet
have believed.

30 And many other signs tru-
ly did Jesus in the presence of

© See ch. 3: 3, N. g.

4 This word, τύπος, means, an impression made by a stroke,

GREEK TEXT.

μαθηταὶ, ᾿Ἑωράκαμεν τὸν κύριον.
O δὲ εἶπεν αὐτοῖς, ᾿Εὰν μὴ ἴδω
ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον
τῶν ἥλων, καὶ βάλω τὸν δάκτυ-
λόν μου εἰς τὸν τύπον τῶν ἥλων,
καὶ βάλω τὴν χεῖρά μου εἰς “τὴν
πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω.

20 Kai μεθ᾿ ἡμέρας ὀκτὼ
πάλι» ἦσαν ἔσω οἱ μαθηταὶ

αὐτοῦ, καὶ Θωμᾶς μετ᾽ αὐτῶν.
ἔρχεται ὁ ᾿]ησοῦς, τῶν θυρῶν
κεκλεισμένων, καὶ ἔστη εἰς τὸ
μέσον καὶ εἶπεν, Εἰρήνη ὑμῖν.

27 Εἶτα λέγει τῷ Θωμᾷ,
Φέρε. τὸν δάκτυλόν σου ὧδε, καὶ
ἴδε τὰς χεῖράς μου" καὶ φέρε τὴν
χεῖρά σου, καὶ βάλε
πλευράν μου. καὶ
ἄπιστος, ἀλλὰ πιστός.

28 Καὶ ἀπεκρίθη ὁ Θωμᾶς,
καὶ εἶπεν αὐτῷ, “Ὁ κύριός μου
καὶ ὁ Θεός μου.

29 “έγει αὐτῷ ὁ ᾿Ϊ]ησοῦς,
Ort ἑώρακάς με, Θωμᾶ, πεπί-
στευκας" μακάριοι οἱ μὴ ἰδόντες,"

. ;

Kal πιστεύσαντες.

30 Πολλὰ μὲν οὖν καὶ ἄλλα

σημεῖα ἐποίησεν ὃ ᾿]ησοῦς ἐνώ-

εἰς τὴν
μὴ γίνου

REVISED VERSION.

fore, said to him, We have seen
the Lord. But he said to them,
sIf I do not see in his hands the
smark of the nails, and put my
finger into the *mark of the nails,
anid’ ‘put my hand into his side,
I will not believe.

26 And after eight days again
his disciples were within, cand
Thomas with them. Jesus, the
doors having been shut, cometh
ainto the ἘΝ and stood, and
said, Peace [be] to you.

27 «Afterward he saith to
Thomas, 'Bring hither thy finger,
and behold my hands, and ‘bring
thy hand, and ‘put [it] into my
side; and be not ™unbelieving,
but believing.

28 And Thomas answered,
and said to him, My Lord, and
my God!

29 Jesus saith to him, Be-
cause thou hast seen me, "Tho-
mas, thou hast believed. Happy
[are] those who see not, and
believe !

30 Many, vindeed, therefore,
rand other signs Jesus did in

1 KE. V. generally.
= KE. V.; 1 Cor. 7

214,15. Titus 1:15. Rev. 21: 8.—I have

(τυπτει».) Print is by no means a bad representative of its
meaning ; but I consider mark as preferable because it is more
definite and less ambiguous. Impression would, perhaps, be
better still, if it were as commonly used by the mass of the
people. The Vulg., with W., R., Wesl., Nary, Kenr., and
others, has, in the second case, place. This reading is in
accordance with the Alex. MS. and four others, which have

τόπον, for τυπον ; but this reading is, most probably, spurious.

' Thrust is entirely too strong a word here; besides, it is
seldom used to translate Gadde. It is not at all probable that
Thomas was expected to put his hand into the Savior’s body
through the opening made by the spear; but, simply, to put it
into the impression, or hollow place, left after the healing up
of the wound.

* See ch. 13: 5, N. d.

endeavored to preserve the contrast of sound, as well as of
meaning, in imitation of the Original.

" Owua, of the Text. Rec., is rejected by the best editors
generally. I would, therefore, leaye out Thomas.

° E. V., ch. 13;

P No one will fail to discover that the E. V. of this clause
is lacking in literal conformity to the Original. It is also plain,
that καε, which, in α΄... and R., is rendered also, is here a simple
connective, and should either be translated and, (as in the
Vulg., εἰ.) or left out entirely, as in most of the Verss. I haye
given, I believe, every word, great and small, each with its
most usual signification, and I leave it for others to say
whether the version proposed is in accordance with the laws
of our language, or not.

17, and elsewhere frequently.

180

THE GOSPEL. BY JOHN. CHAP.

KING JAMES’ VERSION.

his disciples, which are not writ-
ten in this book.

31 But these are written, that
ye might believe that Jesus is
the Christ, the Son of God; and
that believing ye might have life
through his name.

CHAP. XXI.

Arter these things Jesus
shewed himself again to the dis-
ciples at the sea of Tiberias:
and on this wise shewed he
himself.

2 There were together Simon
Peter, and Thomas called Did-
ymus, and Nathanael of Cana
in Galilee, and the sons of
Zebedee, and two other of his
disciples.

3 Simon Peter saith unto
them, I go a fishing. They say
unto him, We also go with thee.
They went forth, and entered
into a ship immediately ; and
that night they caught nothing.

4 But when the morning was
now come, Jesus stood on the
shore; but the disciples knew
not that it was Jesus.

5 Then Jesus saith unto them,

GREEK TEXT.
a “- ε a ἃ »
πιον τῶν μαθητῶν αὑτοῦ, ἃ οὐκ
y , 3 Cal λί
ἐστι γεγραμμένα ἐν τῷ βιβλίῳ
τούτῳ.
έ
- δὲ , “
31 ταῦτα δὲ γέγραπται, ἵνα
/ “ e? Lal 2 «
πιστεύσητε ὅτι 0 Ϊησοῦς ἐστὶν ὁ
Ν « «Ν fol fol
Χριστὸς ὃ vios τοῦ Θεοῦ, Kai
δ ΄ Ν 7
ἵνα πιστεύοντες ζωὴν ἔχητε ἐν
an / 5 “
τῷ ὀνόματι αὐτοῦ.

CHAP.

a ,
META ταῦτα ἐφανέρωσεν
« Ν ’ » a “-“
ἑαυτὸν πάλιν ὁ ᾿Ϊησοῦς τοῖς
lal 3 5 , Lad
μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς
/ , \
TiBepiados- ἐφανέρωσε δὲ οὕτως,
ὍΣ a /
2 ἦσαν ὁμοῦ Σίμων LIlerpos,
΄ z /
καὶ Θωμᾶς ὁ λεγόμενος Aidupos,
Ν c Ν cat las
καὶ Ναθαναὴλ ὁ ἀπὸ Κανᾶ τῆς
Ζ᾽.αλιλαίας, καὶ οἱ τοῦ Ζεβεδαίου,
Ν y+ 3 lal ΄ > a
καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ
΄
δύο.
, “ /
3 λέγει αὐτοῖς Σίμων Πέτρος,
«.«.5 /2 ε i / >
Yrayo adevew. Aeyovow av-
“ Δ" / 6 νΝ « rc Ν
τῷ, ᾿βρχόμεθα καὶ ἡμεῖς σὺν
[4 > a Ἂς >
σοί. “H&jOov καὶ ἀνέβησαν
> Ν -“ »δλ σον > “
εἰς τὸ πλοῖον εὐθὺς, καὶ ἐν ἐκείνῃ
ral ,
TH νυκτὶ ἐπίασαν οὐδέν.
.“" \ yy JA
4 πρωϊας δὲ ἠδὴ γενομενὴς
A re a Ν > is
ἔστη ὁ ᾿]ησοῦς εἰς Tov αἰγιαλόν"
, " ©
ov μέντοι ἤδεισαν οἱ μαθηταὶ
“ > fal
ὅτι Inoovs ἐστι.
/ 3 > “- > a
5 λέγει οὖν αὐτοῖς ὁ ᾿]ησοῦς,

XXI.

4 See ch. 17: 11, N. j, and ch. 17 : 17,
* See ch. 1: 31, N.s.

» This construction is evidently elliptical ; and the ellipsis

XXI.

REVISED VERSION.

presence of his disciples, which
have not been written in this
book.

31 But these have been writ-
ten, that ye may believe that
Jesus is the Christ, the Son of
God; and that, believing, ye
may have life sin his name.

CHAP. XXI.

Arter these things Jesus
‘manifested himself again to the
disciples, on the Sea of Tiberias.
Now he *manifested [himself']
ethus :

2 There were together Simon
Peter, and Thomas, ‘the one
called Didymus, and Nathanael,
‘the one of Cana of Galilee, and
the [sons] of Zebedee, and two
others of his disciples.

3 Simon Peter saith to them,
Iam going a fishing. They say
to him, We also are going with
THEE. They went ‘out, and‘ went
up into the ship immediately ;
and ‘®during that night they
caught nothing.

4 And, morning being now
come, Jesus stood on the shore.
Nevertheless, the disciples knew
not that it was Jesus.

5 Jesus, therefore, saith to

N. nn. © a. Wa, che ΕἸ: (65

Mark 2:7. Luke 1:25; 2:48; 24:46, and elsewhere.
this wise is an obsolete expression.

11: 48. Matt. 2:5; 3:15; 26:54.
On

may be supplied either by wy, referring to 6 Inaovs, or by ovow,
referring to tors καϑηταις. The only question, then, is, were
the disciples, or was Jesus, exe τῆς ϑαλασσης ΤῊΘ latter was
undoubtedly standing on the shore, that is, exc τῇ ϑαλασσῃ,
or, more properly, παρὰ τὴν ϑαάλασσαν, (Matt.13:1. Mark
4:1, and elsewhere.) He, therefore, was not exe τῆς ϑαλασ-
σης, which means, upon the sea, that is, so as to be borne up
upon it. (Ch.6:19. Mark 6: 48,49. Matt. 14:25.) ‘'Dhe
meaning, then, is, “Jesus manifested himself to the disciples,
when they were on the Sea of Tiberias.”

1 See ch, 1 : 45, N. c.
© See ch. 1 : 43, N. z.

f This is the literal meaning of ανεβησαν. But, as most
editors, rightly I think, read eve@joav, I would recommend
that the E. V., entered, be retained.

E See ch. 2: 23, N.-g.
» See ch. 7: 13, N. 5.

THE GOSPEL. BY JOHN. CHAP. ΧΧΙ.

137

KING JAMES’ VERSION.

Children, have ye any meat? They
answered him, No.

6 And he said unto them, Cast
the net on the right side of the
ship, and ye shall find. They cast
therefore, and now they were not
able to draw it for the multitude
of fishes.

7 Therefore that disciple whom
Jesus loved saith unto Peter, It
is the Lord. Now when Simon
Peter heard that it was the Lord,
he girt Ais fisher’s coat unto him
(for he was naked), and did cast
himself into the sea.

8 And the other disciples came
in a little ship (for they were not
far from land, but as it were two
hundred cubits) dragging the net
with fishes.

GREEK TEXT.
/ 7 2
Παιδία, μή τι προσφάγιον ἔχετε;
᾿Απεκρίθησαν αὐτῷ, Οὔ.
Ν 5 ΄“
6 Ὃ δὲ εἶπεν αὐτοῖς, Βάλετε
᾽ Ν ‘ , “ , Ν
εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ
, wv
δίκτυον, καὶ εὑρήσετε. ᾿ ἔβαλον
> Ν > " TEN a
οὖν, καὶ οὐκ ETL αὐτὸ ἑλκῦσαι
” Nw “- ΄ fol
ἰσχυσαν ἀπὸ τοῦ πλήθους τῶν
Ἕ
ἰχθύων.
’ 5 Ν ΄
T λέγει οὖν 6 μαθητὴς ἐκεῖ-
A > ΄ α « TL - “ Πέ
vos ὃν nyara ὁ ᾿Ϊησοῦς τῷ 176
Ὅ , , ᾽ Si 53
τρῳ, O κύυριὸς ἐστι. Σίμων οὖν
, “ ,
Ilérpos, ἀκούσας ὅτι ὁ κύριός
᾿ Ν J / ,
ἐστι, Tov ἐπενδύτην διεζώσατο:
> κ᾿ , oy ε
ἣν γὰρ γυμνὸς" καὶ ἔβαλεν ἑαυ-
Ν , Ν ΄
τὸν εἰς τὴν θάλασσαν
Ν y+ “
8 οἱ δὲ ἄλλοι μαθηταὶ τῷ
; ca es
πλοιαρίῳ ἦλθον: ov yap ἦσαν
A Ore a lod > > ε
μακραν ἀπὸ τῆς γῆς; αλλ ὡς
Ν - ’
ἀπὸ πηχῶν διακοσίων, σύροντες

REVISED VERSION.

them, Children, have ye any ‘thing
to eat? They answered him, No.

6 And he said to them, !Put in
the net on the right side of the
ship, and ye shall find. They ‘put
[it] in, therefore, and were ‘no
longer able to draw it, ‘because
of the multitude of the fishes.

7 That disciple, therefore, whom
Jesus loved, saith to Peter, It is
the Lord. Simon Peter, there-
fore, hearing, that it was the
Lord, girded on [his] "overcoat
(for he was naked), and cast him-
self into the sea.

8 But the other disciples came
"by the *boat (for they were not
far from the land, but Pabout two
hundred cubits soff), dragging the
net with the fishes.

Ν ta ΄“ ᾽ ,
TO δίκτυον τῶν ἰχθυων.

' From the etymology of this word, it would appear to have
been employed to describe something which was eaten along with
It does not
Liddell
and Schott give, as its N. Test. meaning, something to eat. The

bread, or the more substantial part of the repast.
seem, however, to be used here in so restricted a sense.

Germ. Verss. generally adopt the same rendering, though the
most of them translate μη, not, which is, I think, wrong—Penn,
Kenrick, Murdock, Sharpe, and others—Newe. (food) ; Camp.
(victuals) ; Meyer (Zukost).

} Put in seems to be a more appropriate rendering of fad-
4ecy, when spoken in reference to a net, than cast—On the right
side, literally, into the right parts, 7. e., into that portion of the
sea which is to the right of the vessel, called, the ship’s right parts.

κ See ch. 4 : 42, N. x.

1 Because of, and for, in this connection, express, perhaps,
precisely the same idea. I prefer the former, however, because
it is not susceptible of any double meaning. ‘This is, com-
paratively, a rare sense of απο.---Ἐἰ. V., Matt. 18 : 7.—Murd.,
Fr. S.-M.

τι This is the meaning of ezreydurns, as is evident from the
etymology.—It is generally supposed, that Peter was not absolute-
ly naked, but that he had on only his underclothing. However,
we have no word that will ranslate yvuvos satisfactorily, except
naked.

" The boat was the means by which they came. It was also,
it is true, that {γι which they came; but this is not the truth ex-
pressed.

° Πλοίαριον is elsewhere translated, boat (ch. 6 : 22,23). This
boat was doubtless the same in which the disciples were pursuing
their avocations; zAocoy and zxAovagcor being used interchange-
ably, as in ch. 6 : 22, 24. Hence, the article ought by all means
to be rendered into English.

P There can be no doubt, but that ὡς is here used in the sense
of ὥσει, which is very generally translated, about. As it were, is,
at least, partially obsolete.

4 Azo is left untranslated in the E. V. This omission is un-
necessary.—K, V., ch. 11 : 18.

THE

GOSPEL. BY JOHN. CHAP. XXI.

KING JAMES’ VERSION.

9 As soon then as they were
come to land, they saw a fire of
coals there, and fish laid thereon,
and bread.

10 Jesus saith unto them,
Bring of the fish which ye have
now caught.

11 Simon Peter went up, and
drew the net to land full of
great fishes, an hundred and
fifty and three: and for all there
were so many, yet was not the
net broken.

12 Jesus saith unto them,
Come and dine. And none of
the disciples durst ask him,
Who art thou? knowing that it
was the Lord.

13 Jesus then cometh, and
taketh bread, and giveth them,
and fish likewise.

14 This is now the third time
that Jesus shewed himself to his
disciples, after that he was risen
from the dead.

15 So when they had dined,
Jesus saith to Simon Peter, Si-

GREEK TEXT.
Ss ΄ Ν
9 ‘Qs οὖν ἀπέβησαν εἰς τὴν
“ / 2 NI
γῆν, βλέπουσιν ἀνθρακιὰν κει-
/ .
μένην καὶ ὀψάριον ἐπικείμενον,
καὶ ἄρτον.
/ > ΄ > a
10 λέγει αὐτοῖς ὁ ᾿Ϊησοῦς,
> Ya 3 cam “ > / i:
Evéykare ἀπὸ τῶν opapiov ὧν
΄ cal
ἐπιάσατε νῦν.
» ’ tA
11 ’AvéBn Σίμων Llerpos,
᾿ς Ἂν SLA! r
καὶ εἵλκυσε τὸ δίκτυον ἐπὶ τῆς
“ ἂν Ψ 4
γῆς. μεστὸν ἰχθύων μεγάλων
6 \ ΄
ἑκατὸν πεντηκοντατριῶν" καὶ TO-
/ + / Ν
σούτων ὄντων, οὐκ ἐσχίσθη τὸ
δίκτυον.

12 Λέγει αὐτοῖς ὃ ᾿Ϊησοῦς,

a ,ὔ > \
“εῦτε ἀριστήσατε. οὐδεὶς δὲ
/ a fol YA
ἐτόλμα τῶν μαθητῶν ἐξετάσαι
sone ἡ , 53 »Ὁ “ ε
αὐτὸν, Sv τίς εἰ; εἰδότες ὅτι ὁ

΄ /
κυριὸς ἐστιν.
3. Ἐ 9 -~ Ν
18 ἔρχεται οὖν ὁ ᾿]ησοῦς, καὶ
4 ἊΝ yf ‘\ ,ὔ
λαμβάνει τὸν ἄρτον καὶ δίδωσιν
΄ Ν »Ἅ» « 7ὔ
αὐτοῖς, καὶ τὸ ὀψάριον ὁμοίως.
lot y if >
14 τοῦτο ἤδη τρίτον epave-
if « > cal nr ar
ρώθη ὁ ᾿Ϊησοῦς τοῖς μαθηταῖς
αὑτοῦ, ἐγερθεὶς ἐκ νεκρῶν.

15 Ὅτε οὖν ἠρίστησαν, λέγει

Cal / / «ε > “ |
τῷ Σίμωνι Πέτρῳ ὁ Inoods,

REVISED VERSION.

9 *When, therefore, they «went
off to the land, they see a fire of
coals ‘lying, and fish lying ‘upon
‘it, and bread.

| 10 Jesus saith to them, Bring
of the fishes which ye *just now
caught.

11 Simon Peter went up, and
drew the net to the land, full of
great fishes, a hundred [and]
fifty-three: and »though there
were so many, the net was not
“torn.

12 Jesus saith to them, Come,
dine. And no one of the disci-
ples sdared ask him, Who art
tHou? knowing that it was the
Lord.

13 Jesus, therefore, cometh,
and taketh the bread, and giveth
to them, and the fish likewise.

14 This third [time] now
bwas Jesus ‘manifested to his
disciples, being raised from the
dead.

15 When, therefore, they “had
dined, Jesus saith to Simon

® See ch. 11: 20, N. t.

t To go away, or off, is the literal meaning of ἀποβαινειν,
while to come falls far short of expressing the idea fully —In
Luke 5 : 2, this word is rendered, to go out.—Vulg., Beza,
(descenderunt).

ἃ Newc., W., R.—Vulg., Trem., Beza, Erasm., (positas) ;
Sharpe (laid) ; Murd. (placed).
v See Gen. Obs. 6.

w The Greek is of the plural form; and, as the English
idiom is not opposed to it, I prefer the literal rendering.

x See ch. 11: 8, N. f—The change of tense in the following
verb renders this change proper.

Υ For all, in this connection, is obsolete. Compare the
English Version of a similar phrase in ch. 12 : 37.

x DySew is generally translated, in the E. V., to rend, as in
ch. 19 : 24, where it is spoken of a garment. There can be no
doubt but that to rend would be more appropriate to the cir-

cumstances here, than to break. But there is this objection
to the word, rend ; that it is scarcely ever used at the present
day, except in certain unusual styles of speaking and writing.
Every modern writer, of good taste, would say, in reference to
a net or garment, it was torn, not, it was rent, much less, it
was broken. I have, therefore, here and in ch. 19 : 24, adopted
tear, as the definition of oycSeuw.—Murd. (rent).

* As dared is the regular form of the imperfect of this verb,
and as durst is partially obsolete, I have thought it proper to
propose a change. Some have thought that dared is too strong
a term, and have adopted presumed, in place of it, (Wesl.,
Murd.); but this is, perhaps, a mistake, since dare is used
sometimes in a yery weak sense, as in the expression, “I dare
say.”—Penn.

> This verb is in the passive form. Nothing prevents the
translation of it by the passive voice. For this reason I pro-
pose this change.

© See ch. 1: 31, N. 5.
4 See N. r, ch. 19: 94,

THE GOSPEL. BY JOHN. CHAP. XXI.

139

KING JAMES’ VERSION.

mon son of Jonas, lovest thou
me more than these? He saith
unto him, Yea, Lord: thou know-
est that I love thee. He saith
unto him, Feed my lambs.

16 He saith to him again
the second time, Simon son of
Jonas, lovest thou me? He saith
unto him, Yea Lord: thou know-
est that I love thee. He saith|0
unto him, Feed my sheep.

17 He saith unto him the
third time, Simon son of Jonas,
lovest thou me? Peter was
grieved because he said unto
him the third time, Lovest thou
me? And he said unto him,
Lord, thou knowest all things ;
thou knowest that I love thee.
Jesus saith unto him, Feed my
sheep.

18 Verily, verily, I say unto
thee, When thou wast young,
thou girdedst thyself, and walk-
edst whither thou wouldest : but

when thou shalt be old, thou}

shalt stretch forth thy hands,
and another shall gird thee,
and carry thee whither thou
wouldest not.

19 This spake he signifying
by what death he should glori-

GREEK TEXT.

, » lol > ΄“ cal
Σίμων ᾿]ωνᾶ, ἀγαπᾷς με πλεῖον

/ δ > > Ν Ἷ
τούτων ; A€ye αὐτῷ, Ναὶ κύριε:

\ με “ ~ ΄
σὺ οἶδας ὅτι pro σε. Aeye
αὐτῷ, Booke τὰ ἀρνία μου.

16 “έγει αὐτῷ πάλιν δεύτε-
ρον, Σίμων Wamias “ἀγαπᾷς με;
Haves αὐτῷ, Nai κύριε: σὺ οἶδας

φιλώ σε. Aeyet
Tol awe τὰ πρόβατά μου.
μ

17 Δέγει αὐτῷ τὸ τρίτον,
> ων cal »
Σίμων ᾿]ωνᾶ, φιλεῖς με; ᾿ἔλυ-

αὐτῷ,

πήθη ὁ Πέτρος, ὅτι εἶπεν αὐτῷ
τὸ τρίτον, φιλεῖς. με; καὶ εἶπεν
αὐτῷ, Κύριε, σὺ πάντα οἶδας"
σὺ γινώσκεις ὅτι φιλῶ σε. Ae-
ya αὐτῷ ὁ ᾿]ησοῦς, Βόσκε τὰ
πρόβατά μου.

18 ἀμὴν ἀμὴν λέγω σοι, ὅτε
iis νεώτερος, ἐζώννυες σεαυτὸν,
καὶ περιεπάτεις ὕπου ἤθελες"
ὅταν δὲ γηράσῃς, ἐκτενεῖς τὰς
χεῖράς σου; καὶ ἄλλος σε ζώσει,
καὶ οἴσει ὕπου οὐ θέλεις.

19 Τοῦτο δὲ εἶπε, σημαίνων
ke
ποίῳ θανάτῳ δοξάσει τὸν Θεόν.

-~|lovest thou

REVISED VERSION.

Peter, Simon, [son] of ‘Jonas,
lovest thou me more than these?
He saith to him, ‘Yes, Lord;
ruou knowest that I love thee.
He saith to him, Feed my lambs.

16 He saith to him again a
second time, Simon, [son] of
eJonas, lovestthoume? Hesaith
to him, ‘Yes, Lord, rnou knowest
that I love thee. He saith to
him, ‘Be a shepherd of my sheep.

17 He saith to him the third
[time,] Simon, [son] of ‘Jonas,
me? Peter was
grieved, because he said to him
the third time, Lovest thou me?
And he said to him, Lord, rHou
knowest all things ; rHou know-
est that I love thee. Jesus saith
to him, Feed my sheep.

18 Verily, verily, I say to
thee, When thou wast "younger,
thou didst use to gird thyself,
and walk ‘where thou didst
jwish; but, when thou art old,
thou wilt stretch ‘out thy hands,
and another will gird thee, and
carry thee whither thou dost
not }wish.

19 Now this he 1said, signify-
ing by what death he =would

e As this Jonas was not identical with any person mentioned
in the O. T. scriptures, I have not thought best to change the
spelling, though I haye done this in ch. 1 : 42, the only place

where this name is spelled without an s.
f See ch. 11: 27, N. y.

I can see no evidence

i See ch. 1 : 43, N.
Pea πὰρ

that the verb here describes motion, or

tendency, towards ἣν ἀντ τ place or object.

1 See ch. 1 : 15, N. g.
m Tf this verb were subjunctive, in form, (δοξασῃ,} I should

= After a careful examination of various passages, in the
N. T., and in the Sept., in which zocwaueww occurs, as also of a
yery great number of translations and commentaries, I have
come to the conclusion, that no one word, in our language, fully
expresses its meaning in the connection in which it is here
used, but that the periphrasis, ¢o be a shepherd of. carries with
it the whole force of the original. Those who desire further
light on this subject, [ would refer with pleasure to the elabo-
rate Note (s) of the A. B. Union, on Matt. 2: 6, in their Re-
vision of the first and second chapters of that Gospel, recently
issued.

4 The Greek is comparative. I can not conceive why so
many translators haye rendered it by the positive-—Vulg.,
Beza, Erasm., W., R., Sharpe, Kenr., Germ., De W., Meyer.

' Vulg., W., and R., render this ὅπου as I haye done, where.

not hesitate to adopt the rendering of the E. V., should glorify.
But it is indicative—literally, will glorify. Our idiom, how-
ever, will not admit of the literal rendering, which would con-
yey to the English reader a wrong idea; namely, that John
wrote this before the death of Peter, and in the full assurance
that he should yet fulfill the Savior’s symbolical prediction, as
to the circumstances and manner of his death. This idiomatic
peculiarity may be illustrated by comparison with ch. 20: 14,
where core is present, but must be rendered by the past tense
into English. “And knew not that it is Jesus,” would not
make sense in English, though entirely literal. So “by what
death he will glorify God,” though entirely literal, and though
it makes @ sense, does not convey to the English ear the sense
intended. To convey this sense properly requires, in each
case, the substitution of the past for the present.

140

THE GOSPEL. BY JOHN. CHAP. ΧΧΙ.

a

KING JAMES’ VERSION.

fy God. And when he had
spoken this, he saith unto him,
Follow me.

20 Then Peter, turning about,
seeth the disciple whom Jesus
loved, following; (which also
leaned on his breast at supper,
and said, Lord, which is he that
betrayeth thee ?)

21 Peter seeing him, saith to
Jesus, Lord, and what shall this
man do?

92 Jesus saith unto him, If
I will that he tarry till I come,
what is that to thee? Follow
thou me.

23 Then went this saying
abroad among the brethren, that
that disciple should not die:
yet Jesus said not unto him,
He shall not die; but, If I will
that he tarry till I come, what
is that to thee?

24 This is the disciple which
testifieth of these things, and
wrote these things: and we
know that his testimony is true.

25 And there are also many
other things which Jesus did,
the which, if they should be
written every one, I suppose
that even the world itself could
not contain the books that should
be written. Amen.

GREEK TEXT.
Ν fol > Ν , > °
Kal τοῦτο εἰπὼν λέγει AUTO,
4
᾿Ακολούθει μοι.
\ ,
20 ’Emorpadets de ὃ Πετρος
λέπει τὸν μαθητὴν, ὃν ἠγάπα ὃ
’
a fal aA
᾿]ησοῦς, ἀκολουθοῦντα, ὃς καὶ
, “ Ν
ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ
r > a nN 53 ,ὔ
στῆθος αὐτοῦ καὶ εἶπε, Κύριε,
/
τίς ἐστιν ὁ παραδιδοὺς σε;
rt Ν /
21 Τοῦτον ἰδὼν ὁ LHerpos
/ nm? 7 ΄ 1
λέγει τῷ ᾿]ησοῦ, Κύριε, οὗτος
\ ,
δὲ TL;
, tal > A
22 Λέγει αὐτῷ ὁ Inaois,
> Ν οὴΐς ΄ “ +
Ἐὰν αὐτὸν θέλω μένειν ἕως ἐρ-
/ Ν /
χομαι, TL πρός σε; σὺ ἀκολούθει
μοι.
a 3 /
23 ᾿Εξῆλθεν οὖν ὁ λόγος
& > Ν \ “
οὗτος εἰς τοὺς ἀδελφοὺς, Ort ὁ
Ἂ 5 ’ ΙΑ
μαθητὴς ἐκεῖνος οὐκ ἀποθνήσκει"
5 tal > col
καὶ οὐκ εἶπεν αὐτῷ ὁ ᾿Ϊησοῦς,
> A
ὅτι οὐκ ἀποθνήσκει: ἀλλ᾽, ᾿Εὰν
SIN θέλ , a ΕΣ
αὐτὸν θέλω μένειν ἕως ἔρχομαι,
/
τί πρὸς σε;
> Ν
24 OYTOS ἐστὶν ὃ μαθητὴς
r ,
ὁ μαρτυρῶν περὶ τούτων, καὶ
fol 3, σ
γράψας ταῦτα: καὶ οἴδαμεν ὅτι
/ rn
ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ.
» » ἂν
25 ἔστι δὲ καὶ ἄλλα πολλὰ
“ » , Ce") fol “
ὅσα ἐποίησεν ὁ Inaovs, atiwa
aN ΄ > A 2n\ 3. ἃ
ἐὰν γράφηται καθ᾽ ἐν, οὐδὲ αὐτὸν
5 Ν a Ν
οἶμαι τὸν κῦόσμον χωρῆσαι τὰ

γραφόμενα βιβλία. ᾿Αμήν.

REVISED VERSION.

glorify God. And, on ‘saying
this, he saith to him, Follow me.

20 And Peter, turning about,
seeth the disciple whom Jesus
loved following, who also *re-
clined, eduring the supper, upon
his breast, und said, Lord, who
is he that betrayeth thee?

21 Peter, seeing um, saith
to Jesus, Lord, and what [of]
PHIM ?

22 Jesus saith to him, If I
am Jwilling that he sabide till
I come, what is it to thee?
Follow ruou me.

23 This saying, therefore,
went abroad among the brethren,
That that disciple would not
die. And Jesus did not say to
him, *That he shall not die; but,
If I am ‘willing that he sabide
till I come, what is it to thee?

24 This is the disciple who
testifieth of these things, and
wrote these things; and we
know, that his testimony is true.

25 And there are also many
other things which Jesus did,
which, if they were written
every one, I suppose that not
even the world itself would con-
tain the books written. *Amen.

is gh) at ee ὅς. τα σπθ ψὸ' ϑυσθαθ ΘΙ ΕΑ ἘΞΕΞ τ 9.6------------------------

» See ch. 18 ; 25, N. w.

* See ch. 2: 23, N. q.

P Literally, And He,—what? But this scarcely conveys
any idea in English. I think it will not be doubted, that the
meaning is, “And what hast thou to say in reference to HIM,
and ΗΒ future course in this life?” If it were necessary to
supply the ellipsis, shall suffer would be quite as proper, and
much more in keeping with the context, than shall do. I think,
however, that the rendering proposed is exactly the English
of the Greek phrase, and conveys, with almost no supply at all,
the exact meaning intended.

4 See ch. 1: 33, N. z.

τ Τ see nothing here to prevent the translation of ὅτε

* Editors generally reject this Awyy. I would, therefore,
recommend that it be disregarded in the revision.

A.most all scholars agree in the opinion, that this last
chapter is a Supplement to the Gospel proper, which closes
with the preceding chapter. There is, however, considerable
difference of opinion, as to its authenticity. Schott, Licke,
De Wette, and many others, consider the whole chapter spuri-
ous ; some of them conjecturing that it may have been written
by John the Presbyter, or some confidential friend of the
Apostle John.—Olshausen, Meyer, and not a few others, con-
sider the last two verses spurious, while they hold the rest to
be authentic.—Penn, and some others, reject only the last

THE GOSPEL. BY JOHN. CHAP. XXI.

141

verse.— Bloomfield, and many others, consider the whole
chapter authentic.

For the rejection of the first 24 verses, I can not see that
there is any external authority whatever, either from MSS.,
Verss., or tradition ; while the internal evidence relied upon
by those who reject them, is, in my opinion, altogether un-
satisfactory. Against the authenticity of the last verse, there
is, it is alleged, some slight external, and very strong internal
evidence.—1. One MS. (Cod. 63,) wants this verse altogether.
This MS. is of no great antiquity, and, consequently, of but
little authority —2. Several MSS. (see Birch’s Note, in loco,)
haye scholia attached to this verse, commencing thus, “ addoz
δὲ προσϑηκην εἰναι tovto φασι», x.t. 4.” “But others say
that this is an addition, &c.” But these scholia make no men-
tion of any MSS. in which the verse was then wanting ; whence
the inference is natural, that it was found in all copies then
existing. These two are the only items of external evidence
that I have yet seen.—3. It is said, that the hyperbole con-
tained in this verse is altogether unnatural, and out of cha-
racter, and could not have proceeded from John himself, nor,
indeed, from any other apostle, or inspired teacher. I am
satisfied that the various objections to the authenticity of this
verse are not well founded, and are by no means well sustained
by the evidences adduced. Without entering into a length-
ened discussion of this question, I shall simply assign two
reasons for not entertaining the conclusions of those who re-
ject this verse.

1. I consider the external evidence adduced as next to noth-
ing. One single MS., of inferior age, can haye little weight,
when opposed to the united testimonies of all the rest,
especially in determining the authenticity of a passage. As
to the scholia referred to above, it seems to me that those
who have quoted them against the genuineness of this passage,
haye failed to notice one important fact; namely, that it is not
asserted in these scholia that there was, or ever had been, a
single MS. in which this passage was wanting; or, that there
was even any existing tradition, affecting its authenticity.
That the reader may be able to judge for himself, how far the
evidence of these scholia goes, I subjoin Penn’s translation of
that found in Wetstein’s Cod. 36, which is almost, if not quite,
identical with those referred to by Birch, as cited above.—
“ Others,” says the scholiast, “say, this last verse is an addi-
tion ; that some one of the philoponists haying placed it out
of the text, in order to assert, that the miracles wrought by
our Lord, were more in number than those recorded; some
other, through ignorance of the intention of the former, brought
it within the text; and having been thus made a part of the
scripture of the Gospel, time and custom brought it to be in-
troduced into all the Gospels; and thus it obtained a firm
opinion in all believers, that it truly formed a part, and the
conclusion, of the things written by the Eyangelist.”—Now
observe, that the scholiast merely informs us, that others said,
that this last verse was an addition. On what authority they
said so, he does not inform us. And is it not fair to infer, that
their only authority was conjecture; and that their conjectures
were of a piece with those of modern critics? Surely, as con-

jectures, the former are entitled to no more consideration than
the latter. It is very likely, too, that the omission of this
verse, in Cod. 63, may have been occasioned by the influence
of these same conjectures.

2. Ido not consider the hyperbole contained in this verse,
any sufficient evidence against its authenticity. There are in-
stances of hyperbole in other parts of the Scriptures, whose
authenticity has never been questioned. (See Gen. 11 : 4.
Num. 13:33. Deut. 1:28. Dan. 4:11. Also, ch. 12:19.)
Indeed, hyperbole appears to be an important element in the
oriental style, as has been shown by Bp. Pearce, in numerous
quotations from Josephus, the Rabbins, and many others.
Now, if any deyiation of this kind from the strict letter of
truth is allowable, whose province is it to decide where the
hyperbole shall stop? Has the author of the Scriptures de-
fined its limits? I apprehend not. Whoever wrote this verse
could not haye been so ignorant as not to know, that the literal
meaning of his statement was wholly irreconcilable with truth.
He could not, therefore, have meant to be understood literally,
Now, what right have we to denounce him for haying made too
Sree a use of hyperbole? Do we not all use language at times,
that literally conyeys a meaning far stronger than we intend ?
Do we feel, that, in so doing we are guilty of impropriety ?
Why, then, should we complain of this writer, who has done
nothing worse than simply to exceed ourselves, in the use of
the same figure of speech? Is any reader, of ordinary capa-
city, misled by the statement? Had the writer said, “I sup-
pose that even the largest library would not contain the books
written,” he would have spoken hyperbolically ; yet who, in
that case, would have complained? Who could have mis-
taken his meaning, or design? While, then, we certainly have
here a very strong case of hyperbole, I confess I can see no
moral difference between this and numerous other cases,
against which no reasonable person would think of making
any objection. But the supposed uwnnaturalness of this_
hyperbole is almost the only internal evidence relied upon to
prove the spuriousness of the passage. This whole supple-
mentary chapter, therefore, should be retained, as an Appendix
to the Gospel history, written by the Evangelist himself, (as
it claims to be, in the 24th yerse,) perhaps long after he had
written, and first published his Gospel, yet so early still, that,
as far as is known, not a vestige of doubt existed in the minds
of the early disciples, as to its authenticity.

The above remarks are based upon the assumption, that
the popular interpretation of this passage is the true one.
There are, however, those whose opinions are entitled to our
serious consideration, who contend that there is here no
hyperbole—that the Evangelist is not speaking only of those
things which Jesus did during his personal ministry on earth,
but that he refers to all that he ever did, in the entire king-
dom of creation and providence, from the beginning of the
world to the time of writing. This view, if true, would not
only free the passage from suspicion, but would even afford
strong presumptive evidence of its authenticity, But of the
relative merits of different theories of interpretation, the
reader must judge.

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Ἢ

REVISED VERSION:

IN PARAGRAPHS,

ACCORDING TO THE RECOMMENDATIONS IN THE NOTES,

ie 0

Pedal prs hol s

Tule θέον,

* ΠῚ ΓΟ ἍΙ ᾿ ha ἢ πε wine be

ὧν aa

Oh niet Ral 4 ae

oy fee
Re tee ἢ

7 w he dina τ} 4 ὠς o ἃ ee odes

“| itt OTRO ΜΗ of

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; ὰ 4 “ ΓΝ “aly
bi ΡΎ

Poe ae ae ee al)
re ele ἐὰν ack aint ᾿ ;

4

᾽

2

i

13

14

15

REVISED

VERSION.

THE GOSPEL.

I. In tue beginning was the Word, and
the Word was with God; and the Word was
God. He was in the beginning with God.
All things were made by him; and without
him was not even one thing made that has
been made. In him was life; and the Life
was the light of men. And the Light shines
in the darkness; and the darkness compre-
hended it not.

II. There was a man, sent from God, his
name was John. He came for testimony,
that he might testify of the Light, so that all
might believe through him. He was not the
Light; but was sent that he might testify of
the Light. The true Light, which enlightens
every man, came into the world. He was in
the world, and the world was made by him,
and the world knew him not. He came to his
own, and his own received him not. But as
many as received him, to them gave he power
to become children of God, even to those be-
lieving on his name: who were begotten, not
of blood, nor of a will of flesh, nor of a will of
man, but of God. And the Word became
flesh, and dwelt among us, (and we saw his
glory, a glory as of one only begotten of a
father,) full of grace and of truth. John testi-
fies of him, and has eried, saying, He it was
of whom I said, He that comes after me is be-

' Greek, bloods.

sm oes Shin

come before me; because he was before me.
2Because out of his fullness we all received, and
grace above grace. Because the law was
given through Moses: the grace, and the
truth, came through Jesus Christ. No one
has ever seen God: the only begotten Son,
who was in the bosom of the Father, he
made him known.

Ill. And this is the testimony of John,
when the Jews sent from Jerusalem Priests
and Leyites, that they might ask him, Who art
ruou? And he confessed and denied not;
yea, he confessed: I am not the Christ. And
they asked him, What then? Art raou Elijah?
And he says, I am not. Art tHov the Pro-
phet? And he answered: No. They said to
him, therefore, Who art thou? that we may
give an answer to those who sent us. What
sayest thou of thyself? He said, I [am] a
voice of one crying in the wilderness, Make
straight the way of the Lord, as said Isaiah
the prophet. And those who had been sent
were of the Pharisees. And they asked him,
and said to him, Why, then, dost thou im-
merse, if rHou art not the Christ, nor Elijah,
nor the Prophet? John answered them, say-
ing, 1 immerse in water: but in midst of you
stands one whom you know not: ‘he that

2 Some copies read, And out of his fullness, &e.

16
17

18

19

20
21

22

23

27

* According to some copies, He it is that comes after me,

who is become before me, &e.

146

28

29

30

91

92

99

40

41

43

43

THE GOSPEL. BY JOHN.

CHAP. 2. VII.

comes after me, the string of whose sandal I
am not worthy to loose. ‘These things were
done in ‘Bethany beyond the Jordan, where
John was immersing.

IV. The next day, *he sees Jesus coming to
him, and says, Behold the Lamb of God, who
takes away the sin of the world! He it is of
whom I said, After me comes a man who is
become before me, because he was before me.
And I knew him not: but, that he might be
manifested to Israel, because of this I came
immersing in the water. And John testified,
saying, I have seen the Spirit coming down
from heaven like a dove, and it abode upon
him. And I knew him not: but he that sent
me to immerse in water, he said to me, Upon
whomsoever thou shalt see the Spirit coming
down and abiding upon him, He it is that im-
merses in Holy Spirit. And I have seen and
testified, that this is the Son of God.

V. The next day again John was standing,
and two of his disciples; and looking upon
Jesus walking, he says, Behold the Lamb of
God! And the two disciples heard him
speaking, and followed Jesus. And Jesus,
turning, and seeing them following, says to
them, What are you seeking? And they said
to him, Rabbi, (which, interpreted, means,
Teacher,) where abidest thou? He says to
them, Come and see. They came, and saw
where he abode, and abode with him that
day. It was about the tenth hour. Andrew,
the brother of Simon Peter, was one of the
two who heard from John, and followed him.
He first finds his own brother, Simon, and
says to him, We have found the Messiah
(which is interpreted, Anointed). And he
brought him to Jesus. And Jesus, looking
upon him, said, THov art Simon, the son of
Jonas: THou shalt be called Cephas (which
is interpreted, A Stone).

VI. The next day *he wished to go out into
Galilee; and he finds Philip, and says to him,

1 A few copies have, Bethabara.
2 According to some copies, John sees, &e.
8 According to some copies, Jesus wished, ke.

Follow me. Now Philip was of Bethsaida, of
the city of Andrew and Peter. Philip finds
Nathanael, and says to him, We have found
him of whom wrote Moses, (in the law,) and
the Prophets, Jesus, the son of Joseph, the
one of Nazareth. And Nathanael said to him,
Can any thing good be of Nazareth? Philip
says to him, Come, and see. Jesus saw Na-
thanael coming to him, and says of him, Be-
hold an Israelite indeed, in whom is no guile!
Nathanael says to him, Whence knowest thou
me? Jesus answered, and said to him, Before
that Philip called thee, when thou wast under
the fig-tree, I saw thee. Nathanael answered,
and says to him, Rabbi, ruov art the Son of
God; ruov art the King of Israel! Jesus
answered, and says to him, Because 1 said to
thee, I saw thee under the fig-tree, believest
thou? Thou shalt see greater things than
these. And he says to him, Verily, verily, I
say to you, Hereafter you shall see the heaven
opened, and the angels of God going up and
coming down upon the Son of man.

VII. Anp the third day there was ἃ mar-
riage in Cana of Galilee; and the mother of
Jesus was there. And both Jesus was called,
and his disciples, to the marriage. And, the
wine failing, the mother of Jesus says to him,
They haye no wine. Jesus says to her,
Woman, what hast raou to do with me? My
hour is not yet come. His mother says to
the servants, Whatever he may say to you,
do. Now there were there six water-pots of
stone, standing according to the purifying of
the Jews, holding two or three ‘metretas [16
to 24 gallons] apiece. Jesus says to them,
Fill the water-pots with water. And they
filled them up to the brim. And he says
to them, Draw out now, and bear to the
governor of the feast. And they bore i¢. And
when the governor of the feast tasted the
water that was made wine, and knew not
whence it was (but the servants who had

4 The metreta was equal to about eight gallons.

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HE GOSPEL. BY JuoHN. CHAP. 3.

XII.

drawn the water, knew) the governor of the
feast calls the bridegroom, and says to him,
Every man at first sets down the good wine,
apd when they have drunk freely, then the
worse: tHou hast kept the good wine till
This beginning of the signs Jesus did
in Cana of Galilee, and manifested his glory ;
and his disciples believed on him.

now.

VIII. After this he went down to Caper-
naum, himself, and his mother, and his broth-
ers, and his disciples; and there they abode
not many days.

IX. And the Passover of the Jews was
near: and Jesus went up to Jerusalem, and
found in the temple those selling oxen, and
sheep, and doves, and the money-changers
sitting. And, making a whip of small cords,
he drove all out of the temple, both the
sheep and the oxen, and poured out the
money of the money-changers, and overthrew
the tables; and to those selling the doves he
said, Take these things hence: make not my Fa-
ther’s house a house of merchandise. And
his disciples remembered that it had been
written, The zeal of thy house ‘is eating me
up. The Jews, therefore, answered, and said
to him, What sign showest thou to us, since
thou doest these things? Jesus answered,
and said to them, Destroy this temple, and in
three days I will raise it up. The Jews,
therefore, said, Forty and six years was this
temple in building, and wilt rHov raise it up
in three days? But he spoke of the temple
of his body. When, therefore, he was raised
from the dead, his disciples remembered that
he said this; and they believed the scripture,
and the word which Jesus said.

X. Now when he was in Jerusalem, at the
Passover, during the feast, many believed on
his name, seeing his signs which he was
doing. But Jesus himself did not trust him-
self to them, on account of his knowing
[them] all, and because he had no need that

' A few copies haye, did eat me up.

any one should testify of man; for he himself
knew what was in man.

ΧΙ. Anp there was a man, of the Pharisees,
his name was Nicodemus, a ruler of the Jews.
He came to *him by night, and said to him,
Rabbi, we know that thou hast come from
God as a teacher: for no one can do these
signs which ruou doest, if God be not with
him. Jesus answered, and said to him,
Verily, verily, I say to thee, If any one be
not born from above, he cannot see the
kingdom of God. Nicodemus says to him,
How can a man be born, being old? Can he
enter a second time into his mother’s womb,
and be born? Jesus answered: Verily, verily,
I say to thee, If any one be not born of water
and the Spirit, he can not enter into the kingdom
of God. What has been born of the flesh, is
flesh ; and what has been born of the Spirit, is
spirit. Jo not wonder, because I said to
thee, You must be born from above. The
Spirit breathes where he will, and thou
hearest his voice; but thou knowest not
whence he comes, and whither he goes: so is
every one that has been born of the Spirit.

XII. Nicodemus answered, and said to him,
How can these things be? Jesus answered,
and said to him, Tuou art the teacher of
Israel, and knowest thou not these things ?
Verily, verily, I say to thee, What we know
we speak, and what we have seen we testify ;
and you receive not our testimony. If I told
you earthly things, and you believe not, how,
if I tell you heavenly things, will you believe?
And no one has gone up into heaven, ex-
cept he that came down out of heaven, the Son
of man who was in heaven. And as Moses
lifted up the serpent in the wilderness, so
must the Son of man be lifted up: that every
one that believes on him may “have eternal
life. For God so loved the world that he
gave his Son, the Only Begotten, that every

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2 According to some copies, to Jesus by night, ke.
8 Many copies read, may not perish, but have, ke,

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THE GOSPEL. BY JOHN. CHAP. 4. XV.

one that believes on him might not perish, but
have eternal life. For God sent not his Son
into the world, that he might condemn the
world, but that the world through him might
be saved. He that believes on kim is not
condemned; but he that believes not has
been condemned already, because he has not
believed on the name of the only begotten
Son of God. And this is the condemnation,
that the light has come into the word, and
men loved the darkness rather than the light;
for their works were evil. For every one
that does evil things hates the light, and
comes not to the light, that his works may
not be reproved. But he that does the truth
comes to the light, so that his works may
be manifested, that they have been wrought
in God.

XIII. After these things came Jesus and
his disciples into the Judean land, and there
he tarried with them, and was immersing.
And John also was immersing in Aunon, near
to Salim, because there were many waters
there: and they were coming and being
immersed. For John had not yet been cast
into the prison. There was, therefore, a
question between the disciples of John and a
Jew, about purifying. And they came to

John, and said to him, Rabbi, he who was |

with thee beyond the Jordan, to whom rHou
hast testified, behold, He is immersing, and
all are coming to him. John answered, and
said, A man can receive nothing, except it
hath been given him from heaven. You your-
selves testify to me, that I said, Iam not the
Christ, but that I have been sent before him.
He that has the bride, is the bridegroom. Now
the friend of the bridegroom, who stands and
hears him, rejoices with joy, because of the
bridegroom’s voice: this, therefore, my joy,
has been fulfilled. Ho must increase, but I
{must] decrease. He that comes from above
is aboye all. He that is of the earth, of the
earth he is, and of the earth he speaks. He
that comes from heaven is above all. And
what he has seen and heard, this he testifies;

and no one receives his testimony. He that
receives his testimony, hath set bis seal, that

God is true. For he whom God sent speaks the =

words of God: for 1God gives not the Spirit
by measure. The Father loves the Son, and
has given all things into his hand. He that
believes on the Son has eternal life: but he
that obeys not the Son shall not see life; but
the wrath of God abides upon him.

XIV. Wuen, therefore, the Lord knew,
that the Pharisees had heard, That Jesus was
making and immersing more disciples than
John; (though Jesus himself did not immerse,
but his disciples ;) he left Judea, and went
away again into Galilee. And it was ne-
cessary that he should go through Samaria.

XV. He comes, therefore, to a city of
Samaria called Sychar, near to the piece of
ground which Jacob gave to his son Joseph.
Now Jacob’s well was there. Jesus, there-
fore, having become weary from the journey,
was sitting thus on the well. It was about
the sixth hour. There comes a woman of
Samaria to draw water. Jesus says to her,
Give me to drink. (For his disciples were
gone away into the city, that they might buy
provisions.) The Samaritan woman, there-
fore, says to him, How dost τοῦ, being a
Jew, ask drink of ΜῈ, who am a Samaritan
woman? For Jews have no dealings with
Samaritans. Jesus answered, and said to her,
If thou didst know the gift of God, and who
it is that says to thee, Give me to drink,
rHou wouldst ask him, and he would give
thee living water. The woman says to him,
Sir, thou hast nothing to draw with, and the
well is deep: whence, then, hast thou the
living water? Art ruHou greater than our
father Jacob, who gave us the well, and drank
of it himself, and his sons, and his cattle?
Jesus answered, and said to her, Every one
that drinks of this water will thirst again.
But whoever drinks of the water which I

1 According to some copies, for he gives not, ἄο.

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THE GOSPEL. BY JOHN. CHAP. 4. XVIII.

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will give him, shall never thirst; but the
water which I will give him shall become
in him a well of water, springing up in-
to eternal life. The woman says to him, Si,
give me this water, that I may not thirst, nor
come hither to draw. Jesus says to her, Go,
call thy husband, and come hither. The
woman answered, and said, I have no hus-
band. Jesus says to her, Well didst thou
say, [have no husband. For thou hast had five
husbands, and he whom thou now hast is not
thy husband. This hast thou spoken truly.
The woman says to him, Sir, I see that rHov
art a prophet. Our fathers worshiped in this
mountain; and you say that in Jerusalem is
the place where one ought to worship. Je-
sus says to her, Woman, believe me, that an
hour is coming, when neither in this mount-
ain, nor in Jerusalem, will you worship the
Father. You worship what you know not:
we worship what we know: because salva-
tion is of the Jews. But an hour is coming,
and now is, when the true worshipers will
worship the Father in spirit and truth; for
the Father also seeks such as his worshipers.
God [is] a spirit; and those who worship
him must worship in spirit and truth. The
woman says to him, I know that Messiah is
coming (who is called Christ): when he
comes, he will tell us all things. Jesus says
to her, I, who am talking to thee, am [He.]
And upon this his disciples came, and won-
dered that he was talking with a woman:
nevertheless no one said, What seekest thou ?
or, Why art thou talking with her?

XVI. The woman, therefore, left her water-
pot, and went away into the city, and says to
the men, Come, see a man, who told me all
things that I ever did. Is this the Christ?
They went forth out of the city, and
were coming to him.

XVII. And in the meantime, his disciples
kept asking him, saying, Rabbi, eat. But he
said to them, I have food to eat, of which
you know not. The disciples, therefore, said,
one to another, Did any one bring him [any

thing] to eat? Jesus says to them, My
food is, to do the will of him that sent
me, and finish his work. Do not you
say, That it is yet four months, and the
harvest is coming? Behold, I say to you,
Lift up your eyes, and see the fields, that
they are white already to harvest. And the
reaper receives a reward, and gathers fruit
to eternal life; so that both the sower, and
the reaper may rejoice together. For in this
the true saying is, That one is the sower, and
another the reaper. I sent you to reap that
on which you have not labored: others have
labored, and you are entered into their labor.
And many of the Samaritans of that city be-
lieved on him, because of the saying of the
woman, testifying, He told me all things that
I ever did. When, therefore, the Samaritans
came to him, they kept asking him to abide
with them: and he abode there two days.
And many more believed, because of his
word; and said to the woman, We no longer
believe because of thy saying; for we our-
selves have heard; and we know that this is
indeed !the Savior of the world.

XVIII. Now after the two days he went
out thence *into Galilee.
testified, that a prophet has no honor in his
own country. When, therefore, he came into
Galilee, the Galileans received him, having
seen all things which he did in Jerusalem,
during the Feast: for they also themselves
came to the Feast. He came, therefore,
again into Cana of Galilee, where he made
the water wine. And there was a certain
nobleman, whose son was sick in Capernaum.

For Jesus himself

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He, hearing that Jesus was come out of 47

Judea into Galilee, went to him, and was
asking him, that he would come down and
heal his son: for he was about to die. Je-

sus, therefore, said to him, If you see not

signs and wonders, you will not believe.
The nobleman says to him, Sir, come down,

1 Some copies have, the Christ, the Savior of the world.
2 Some copies insert here, and went away.

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THE GOSPEL. BY JOHN. CHAP. 5. XX.

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before my child die. Jesus says to him, Go,
thy son is living. And the man believed the
word which Jesus said to him, and was
going. And as he was now going down, his
servants met him, and told, saying, Thy child
is living. He inquired of them, therefore,
the hour in which he grew better. And
they said to him, Yesterday, at the seventh
hour, the fever left him. The father, there-
fore, knew that [it was] in that hour in
which Jesus said to him, Thy son is living.
And he himself believed, and all his house.
This again, a second sign, Jesus did, on
coming out of Judea into Galilee.

5 XIX. Arrer these things there was a feast

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of the Jews, and Jesus went up to Jerusalem.
Now there is in Jerusalem, by the Sheep-[ gate, |
a pool, which is called in Hebrew, Bethesda,
having five porches. In these were lying a
‘oreat multitude of the sick, blind, lame, wither-
ed, waiting for the moving of the water. For
an angel used to go down at a certain time into
the pool, and trouble the water: he, therefore,
who first went in, after the troubling of the
water, used to be made whole, of whatever
disease he was held. And a certain man was
there, who was thirty-eight years in feeble
health. Jesus, seeing nim lying, and knowing
that he had now been [so] a long time, says to
him, Dost thou wish to be made whole? The
sick man answered him, Sir, I have no man,
that, when the water is troubled, he may put
me into the pool: but while I am coming,
another goes down before ΜῈ. Jesus says to
him, Rise, take up thy bed, and walk. And
immediately the man was made whole, and took
up his bed, and was walking. And it was Sab-
bath, on that day. The Jews, therefore, said
io him that had been healed, It is Sabbath: it
is not lawful for thee to carry the bed. He
answered them, He that made me whole, he
said to me, Take up thy bed, and walk.
They asked him, therefore, Who is the man

1 Some copies omit, great.

that said to thee, Take up thy bed, and
walk. But he that was healed knew not
who he was; for Jesus conveyed himself
away, a multitude being in the place. After
these things, Jesus finds him in the temple,
and said to him, Behold, thou hast been
made whole: sin no more, lest something
worse may happen to thee. The man went
away, and told the Jews, that it was Jesus
who made him whole.

XX. And because of this the Jews were
persecuting Jesus,> because he kept doing
these things on Sabbath. But Jesus answer-
ed them, My Father works till now, and I
work. Because of this, therefore, the Jews
were seeking the more to kill him, because
not only was he breaking the Sabbath, but
he also said that God was his own Father,
making himself equal with God. Jesus,
therefore, answered, and said to them, Verily,
verily, I say to you, The Son can do nothing
of himself, if he see not the Father doing
any thing: for whatever things he does,
these also the Son does likewise. For the
Father loves the Son, and shows him all
things which he himself does: and he will
show him greater works than these, that you
may wonder. For as the Father raises up, and
quickens the dead, so also the Son quickens
whom he will. For the Father does not even
judge any one, but has given all judgment
to the Son: so that all may honor the Son,
even as they honor the Father. He that honors
not the Son, honors not the Father who
sent him. Verily, verily, I say to you, He
that hears my word, and believes him that
sent me, has eternal life, and comes not into
condemnation, 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 will hear the voice of the Son of God,
and those hearing will live. For as the Fa-
ther has life in himself, so also he gave to
the Son to have life in himself; and he gave

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3 Some copies insert here, and seeking to kill him.

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THE GOSPEL. BY JOHN. CHAP. 6. XXII.

——————————— SS ee

him poweralso to execute judgment, because he
is the Son of man. Wonder not at this: be-
cause an hour is coming, in which all those
in the tombs will hear his voice, and come
forth; those who did good things, to a re-
surrection of life, and those who did evil
things, to a resurrection of condemnation.
I can of myself do nothing. As I hear, I
judge: and my judgment is just, because 1
seek not my own will, but the will of him
that sent me. If I testify of myself, my
testimony is not true. There is another who
testifies of me, and I know that the testi-
mony which he testifies of ΜῈ is true.

XXI. You have sent to John, and he has
testified to the truth. But I receive not
testimony from man; but these things I say,
that you may be saved. He was the burn-
ing and shining lamp, and you were willing,
for a time, to rejoice in his light. But I
have testimony greater than [that] of John:
for the works which the Father gave me,
that I might finish them, the works them-
selves which I do, testify of mr, that the
Father has sent me. And the Father who
sent me, himself has testified of mz. Neither
have you ever heard his voice, or seen his
shape. And you have not his word abiding in
you; because whom he sent, um you believe
not. You search the Scriptures, because you
think in them to have eternal life; and they
are those testifying of me. And you are not
willing to come to me, that you may have
life. I receive not glory from men. But I
know you, that you have not the love of God
in yourselves. I am come in my Father's
name, and you receive me not; if another
come in his own name, him you will receive.
How can you believe, receiving glory one
from another, and you seek not the glory
that is from the only God? Do not think that
I will accuse you to the Father. There is
one that accuses you, Moses, in whom you
have hoped. For if you believed Moses, you
would believe ΜῈ, for he wrote of me. But

if you believe not his writings, how will you
believe my words?

XXII. Arrer these things Jesus went
away over the Sea of Galilee, (of Tiberias.)
And a great multitude was following him,
because they saw the signs which he was do-
ing on the sick. And Jesus went up into the
mountain, and there he was sitting with his
disciples. And the Passover, the Feast of the
Jews, was near. Jesus, therefore, lifting up
[his] eyes, and seeing that a great multitude
was coming to him, says to Philip, Whence
shall we buy loaves, that these may eat?
But this he said, proving him, for he him-
self knew what he was about to do. Philip
answered him: Two hundred denaries' worth
[about thirty dollars] are not sufficient for
them, so that every one of them may take
a little. One of his disciples, Andrew, the
brother of Simon Peter, says to him, There
is a lad here that has five barley loaves, and
two small fishes: but what are these for so
And Jesus said, Make the men sit
Now there was much grass in the
place. The men, therefore, sat down, in num-
ber about five thousand. And Jesus took the
loaves; and, giving thanks, distributed? to
those sitting at meat; and likewise of the
fishes, as much as they wished. And when
they were filled, he says to his disciples,
Gather up the remaining fragments, that
nothing be lost. Therefore, they gathered
[them] up, and filled twelve baskets with
fragments, from the five barley loaves, which
remained to those who had eaten. The men,
therefore, seeing the sign that Jesus did, said,
This is, indeed, the prophet that was to come
into the world. Jesus, therefore, knowing
that they were about to come and take him
by force, that they might make him a king,
retired again into the mountain, himself
alone.

many ?
down.

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1 The denarion was equal to about 74 pence, or 15 cents.
2 Some copies insert, to the disciples, and the disciples to

those, &e.

152 THE GOSPEL. BY JOHN. CHAP. G XXIV.
= =
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ciples went down onto the sea; and after en-
tering into the ship, they were going over
the sea toward Capernaum. And it was now
become dark, and Jesus was not come to
them; and the sea was becoming agitated,
as a great wind blew. Having, therefore,
rowed about twenty-five or thirty furlongs,
they see Jesus walking on the sea, and draw-
ing near to the ship: and they were afraid.
But he says to them, It is I; be not afraid.
They were willing, therefore, to receive him
into the ship: and immediately the ship was
at the land to which they were going.

XXIV. The next day, the multitude who
were standing beyond the sea, seeing that
there was no other boat there, except’ one,
and that Jesus went not with his disciples
into the boat, but his disciples went away
alone: (but other boats came from Tiberias,
near the place where they ate the bread, when
the Lord gave thanks :) when, therefore, the
multitude saw that Jesus was not there, nor
his disciples, they also, themselves, entered
into the ships, and came to Capernaum, seek-
ing for Jesus. And finding him beyond the
sea, they said to him, Rabbi, when didst thou
come hither? 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 filled. Labor
not for the food that perishes, but for the food
that abides to eternal life, which the Son of
man will give you; for nm the Father, God,
did seal. They said to him, therefore, What
shall we do, that we may work the works of
God? Jesus answered, and said to them, This
is the work of God, that you believe on him
whom he sent. They said to him, therefore,
What sign, then, doest THovu, that we may
see, and believe thee? What dost thou work?
Our fathers ate the manna in the wilderness,
as it has been written, He gave them bread

1 Some copies insert here, that [one] into which his disci-
ples entered.

them, Verily, verily, 1 say to you, Moses did
not give you the bread from heaven; but
my Father gives you the true bread from
heaven. For the bread of God is that which
comes down from heaven, and gives life to

the world. They said to him, therefore, Sir, 34

always give us this bread. And Jesus said
to them, I am the bread of life: he that
comes to me shall not hunger; and he
that believes on ΜῈ shall never thirst. But
I said to you, That youhave even seen me,
and do not believe. All that the Father
gives me, will come to ME; and him that
comes to me I will not cast out. Because
I have come down from heaven, not that I
may do my own will, but the will of him
that sent me. And this is the will of him
that sent me, that of all that he has given
me I may lose nothing; but may raise it up
in the last day. For this is the will of ?my
Father, that every one who sees the Son, and
believes on him, may have eternal life: and
I will raise him up at the last day. The
Jews, therefore, were murmuring at him, be-
cause he said, 1 am the bread that came down
from heaven. And they said, Is not this Je-
sus, the son of Joseph, whose father and
mother wr know? How, then, does HE
say, I have come down from heaven? Jesus
answered, and said to them, Murmur not, one
with another. No one can come to me, if
the Father who sent me, draw him not; and
I will raise him up at the last day. It has
been written in the Prophets, And they
shall all be taught of God. Every one that
hears and learns of the Father, comes to
me. Not that any one has seen the Father,
except he that is of God: ue has seen the
Father. Verily, verily, I say to you, He that
believes on ΜῈ has eternal life. I am the
bread of life. Your fathers ate the manna
in the wilderness, and died.
bread that comes down from heaven, so that

2 According to some copies, of him that sent me.

This is the !

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THE GOSPEL. BY JOHN. CHAP. Y7. XXIX.

any one may eat of it, and not die. I am
the living bread that came down from hea-
ven: if any one eat of this bread, he shall live
for ever: yea, and the bread which I will
give is my flesh, ‘which I will give, for the
life of the world. The Jews, therefore, were
striving, one with another, saying, how can
HE give us [his] flesh to eat?
fore, said to them, Verily, verily, I say to
you, if you do not eat the flesh of the Son
of man, and drink his blood, you have no
life in yourselves. He that eats my flesh,
and drinks my blood, has eternal life, and I
will raise him up at the last day. For my
flesh is food indeed, and my blood is drink
indeed. He that eats my flesh, and drinks
my blood, abides in ΜῈ, and 1 ἴῃ him. As
the living Father sent me, and 1 live because
of the Father; so he that eats me, even he
shall live because of me. This is the bread
that came down from heaven. Not as your
fathers ate the manna, and died; he that eats
this bread shall live for ever. These things
he said, teaching in a synagogue, in Caper-
naum.

XXV. Many, therefore, of his disciples,
hearing, said, This saying is hard: who can
hear it? But Jesus, knowing in himself,
that his disciples were murmuring at this,
said to them, Does this offend you? What if
then, you see the Son of man going up, where
he was before? The Spirit is what quickens:
the flesh profits nothing. The words which
I have spoken to you are spirit, and are life.
But there are some of you who believe not.
For Jesus knew from the beginning who
those were that believed not, and who he
was that was about to betray him. And
he said, Because of this have I said to you,
That no one can come to me, if it have not
been given him from my Father.

XXVI. From this [time] many of his disci-
ples went away backward, and were walking
no more with him. Jesus, therefore, said to

Jesus, there- |

the Twelve, Do you also wish to go away?
Simon Peter answered him, Lord, to whom
shall we go? Thou hast the words of eternal
life. And wer have believed, and known,
that ruovu art the Christ, the Son of? God.
Jesus answered them, Did not I choose you,
the Twelve, and one of you is a devil? Now
he spoke of Simon’s Judas Iscariot; for HE
was about to betray him, being one of the
Twelve.

XXVII. Anp after these things Jesus was
walking in Galilee: for he did not wish to
walk in Judea, because the Jews were seek-
ing to kill him. Now the Feast of the Jews
was near, the Feast of Tabernacles. His
therefore, said to him, Depart
hence, and go into Judea, so that thy dis-
ciples also may see thy works which thou
doest. For no one does any thing in secret,
and he, himself, seeks to be in public. If
thou doest these things, manifest thyself to
the world. For not even his brothers were
believing on him. Jesus, therefore, says to
them, My time is not yet present: but your
time is always ready. The world cannot
hate you, but me it hates, because I testify
of it, that its works are evil. Go you up to
the feast: I am not going up to this feast, be-
cause my time has not yet fully come.
Saying these things to them, he abode in
Galilee.

XXVIII. But when his brothers had gone up,
then he also himself went up to the feast, not
openly, but as in secret. The Jews, there-
fore, kept seeking him during the feast, and
said, Where is he? And there was much
murmuring concerning him among the mul-
titudes: some said, He is good: others said,
No; but he is deceiving the multitude.
Nevertheless, no one was speaking publicly
of him, because of the fear of the Jews.

XXIX. And now about the middle of the
feast Jesus went up into the temple, and

brothers,

? According to some copies, of the living God.

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THE GOSPEL. BY JOHN. CHAP.Y. XXXII.

And the Jews were wonder-
ing, saying, How does uz know letters, not
having learned?

was teaching.

Jesus, therefore, answered
them, and said, My doctrine is not mine,
but his that sent me. If any one be willing
to do his will, he shall know concerning the
doctrine, whether it is of God, or I am
speaking from myself. He that speaks from
himself seeks his own glory: but he that
seeks the glory of him that sent him, HE is
true, and there is no unrighteousness in him.
Has not Moses given you the law, and no one
of you is doing the law? Why are you seek-
ing to kill me? The multitude answered,
and said, Thou hast a demon: who is seeking
to kill thee? Jesus answered, and said to
them, I did one work, and because of this,
you are all wondering. Moses has given you
circumcision, (not that it is of Moses, but of
the fathers,) and on the Sabbath you cireum-
cise aman. Ifa man receive circumcision on
the Sabbath, so that the law of Moses may not
be broken, are you angry at me, because I
made a man all whole ou the Sabbath? Judge
not according to appearance, but judge right-
eous judgment.

XXX. Some, therefore, of the Jerusalemites
said, Is not this he whom they are seeking to
kill? And, behold, he is talking publicly,
and they are saying nothing to him. Did the
rulers know indeed, that this is the Christ?
But we know um, whence he is: but when
the Christ comes, no one knows whence he
is. Jesus, therefore, cried, teaching in the
temple, and saying, You both know mp, and
you know whence I am: and I am not come
of myself, but he that sent me is true, whom
you know not. I know him, because I am
from him, and he sent me. They kept seek-
ing, therefore, to take him; and no one laid
hands upon him, because his hour had not
yet come. But many of the multitude be-
lieved on him, and said, When the Christ
comes, will he do more sigus than! what HE

did? The Pharisees heard the multitude
murmuring these things concerning him; and
the Pharisees and the chief priests sent officers,
that they might take him. Jesus, therefore,
said, Yet a little time am I with you, and Iam
going to him that sent me. You will seek me,
and will not find me, and where [ am, you can
not come. The Jews, therefore, said among
themselves, Whither is He about to go, that
we shall not find him? Is he about to go to
the dispersed of the Greeks, and to teach the
Greeks? What is this saying that he said,
You will seek me, and will not find me, and
where I am, you can not come?

XXXI. Now in the last, the great day of
the feast, Jesus was standing, and cried,
saying, If any one thirst, let him come to me,
and drink. He that believes on ΜῈ, as says
the Scripture, Out of his belly shall flow
rivers of living water. But this he said of
the Spirit, which those believing on him were
about to receive: for there was, as yet, no Holy
Spirit, because Jesus was not yet glorified.
Many, therefore, of the multitude, hearing
*these words, said, This is indeed the Prophet.
Others said, This is the Christ. But others
said, Does, then, the Christ come out of
Galilee? Does not the Scripture say, That
of the seed of David, and from Bethlehem,
the village where David was, the Christ
comes ? There was, therefore, a division among
the multitude because of him. And some of
them were wishing to take him: but no one
laid hands on him.

XXXII. The officers, therefore, came to
the chief priests and Pharisees: and they
said to them, Why did you not bring him?
The officers answered, Never did man so
speak The Pharisees, therefore, answered
them, Have you also been deceived? Did
any one of the rulers, or of the Pharisees be-

lieve on him? But this multitude, who knew

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! According to some copies, than these which ur did.

2 According to some copies, the saying.
3 Some copies insert here, as this man.

THE GOSPEL. BY JOHN. CHAP. 8. ΧΧΧΥ.

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to them, (he that came to him,’ being one of
them,) Does our law judge the man, if it do
not first hear from him, and know what he
does? They answered, and said to him, Art
tHou also of Galilee? Search, and see, that
out of Galilee *has arisen no prophet. And
every one went to his own house.

XXXII. And Jesus went to the mount of
Olives. And early in the morning he came
again into the temple, and all the people came
to him, and, sitting down, he was teaching
them. And the Scribes and the Pharisces
bring to him a woman having been taken in
adultery ; and setting her in the midst, They
say to him, Teacher, this woman was taken in
the very act, committing adultery. Now, in
the law, Moses commanded us, that such be
stoned: THOU, therefore, what sayest thou?
But this they said, tempting him, that they
might have to accuse him. But Jesus, stooping
down, with [his] finger was writing on the
eround. But when they continued asking him,
raising himself up, he said to them, He of you
that is without sin, let him first east the stone
at her. And again, stooping down, he was
writing on the eround. And they, hearing,
and being convicted by [their] conscience, kept
going out, one by one, beginning from the
elders, even to the last ; and Jesus was left
alone, and the woman standing in the midst.
And Jesus, raising himself up, and seeing no
one but the woman, said to her, Woman, w vhere
are those, thy accursers ? Did no one con-
demn thee? And she said, No one, Sir. And
Jesus said to her, Neither do I condemn thee:
go, and sin no more. Again, therefore, Jesus
spoke to them, saying, I am the light of the
world: he that follows me shall not walk in
the darkness, but shall have the light of life.
The Pharisees, therefore, said to him, THou
art testifying of thyself; thy testimony is not
true. Jesus answered, and said to them, Even
if I testify of myself, my testimony is true,
because I know whence I came, and whither
I am going: but you know not whence I came,
or whither [am going. You judge according to
the flesh : I judge no one. But even if I judge,
my judgment is true; because I am _ not
alone, but I and the Father who sent me.
And it has. also been written in your law,
That the testimony of two men is true.
I am one who testify of myself, and my Fatner
who sent me testifies of ME. They said to
him, therefore, Where is thy Father? Jesus
answered, You neither know ΜῈ, nor my
Father: if you knew Mg, you would know my

1 Some copies insert here, by night.
+ According to some copies, avises.

Father also. These words he spoke in the
Treasury, teaching in the temple: ‘and no one
took him, because his hour had not yet come.

XXXIV. Therefore, he said to them again,
I am going away, and you will seck me, and
will die in your sin: whither I am going
you can not come. The Jews, therefore, said,
Will he kill himself? because he says, Whither
I am going, you can not come. And he said
to then, You are from beneath; I am from

above: you are of this world; T am not of
this world. I said, therefore, to you, That
you will die in your sins: for if you believe

not that I am he, you shall die in your sins.
They said to him, therefore, Who art THou?
And Jesus said to them, Even what I said to
you at the beginning. I have many things
to say and to judge concerning you: but he
that sent me is true; and 1, “what things I
heard from him, these I say to the world.
They knew not that he spoke to them of the
Father. Jesus, therefore, said to them, When
you lift up the Son of man, then will you know
that I am he, and of myself I do nothing ; but
as my Father taught me, I say these things.
And he that sent me is with ΜῈ: *the Father
did not leave me alone, because I do always
things pleasing to lim.

XXXV. As he was speaking these things,

many believed on him. Jesus, therefore, said
to the Jews who had believed him, If you
abide in my word, you are my disciples

indeed: and you shall know the truth; and
the truth shall make you free. They answered
him: We are Abraham’s
been in bondage to any one.
say, You shall be made free?

How dost THOU
Jesus answered

them: Verily, verily, I say to you, Every one
that is doing sin is a servant of sin. And

the servant abides not in the house for ever:
the son abides for ever. If, therefore, the Son
make you free, you will be free indeed. I know
that you are Abraham’s seed ; but you are seek-
ing to kill me, because my word has no place
ἴῃ ποῦς Ἱ speak what I have seen with my
Father: and you, therefore, do what you have
seen with your father. They answered, and
said to him, Our father is Abraham. Jesus says
to them, If you were Abraham’s children, you
would do the works of Abraham. But now you
are seeking to kill me, a man who have spoken
to you the truth, which I heard of God. This
Abraham did not. You do the works οἵ your
father. They said to him, hereto We have
not been born of fornication; ¥ e have one Fa-
ther, God. Jesus said to thane If God were
your father, you would love ΜῈ: for I came

seed, and have never 3

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THE GOSPEL. BY JOHN. GAP. 9. XXXIX.

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out: from God, and am come; for I am not
even come of myself, but he sent me. Why
do you not know my speech? Because you
cannot hear my word. You are of [your]
father, the Devil, and the lusts of your father
you wish to do. He was a man-slayer from
the beginning, and has not stood in the truth;
because there is no truth in him. When one
speaks falsehood, he speaks from his own;
because his father also is a liar. But because
I speak the truth, you believe me not. Who
of you convicts me of sin? But if I speak
trath, why do you not believe me? He that
is of God hears the words of God: on this
account you hear not, because you are not of

God.

XXXVI. The Jews answered, and said
to him, Do not we say well, That τοῦ
art a Samaritan, and hast a demon? Jesus
answered, I have not a demon; but I honor
my Father, and you dishonor me. But I
seek not my glory: there is one that seeks,
and judges. Verily, verily, I say to you, if
any one keep my word, he shall never
see deatn. The Jews, therefore, said to
him, Now we know that thou hast a demon.
Abraham died, and the prophets: and rHou
sayest, If any one keep my word, he shall
never taste of death. Art rHou greater
than our father, Abraham, who died, and the
prophets died? Whom makest ruov thyself?
Jesus answered, If I glorify myself, my glory
is nothing: it is my Father who glorifies me,
of whom you say, that he is your God. And
you have not known him; but I know him:
and if I say, that I know him not, I shall
be like you, a liar: but I know him, and
keep his word. Abraham, your father, re-
joiced, that he should see my day; and he
saw, and was glad. The Jews, therefore, said
to him, Thou art not yet fifty years old,
and hast thou seen Abraham? Jesus said to
them, Verily, verily, I say to you, Before
Abraham was, I am. They took up stones,
therefore, that they might cast [them] at him:

| but Jesus hid himself, and went forth out
| of the temple.!

XXXVI. Anp, passing by, he saw a man
blind from birth. And his disciples asked
him, saying, Rabbi, who sinned, ux, or his
parents, that he was born blind? Jesus
answered, Neither did we sin, nor his pa-
rents: but, that the works of God may be
manifested in him. I must work the works
of him that sent me, while it is day: night
is coming, when no one can work. While
| I am in the world, I am the light of the
world. Saying these things, he spit on the
| ground, and made clay of the spittle, and
_ rubbed the clay upon the eyes of the blind
| man; and said to him, Go, wash thyself, at
| the pool of Siloam (which is interpreted,

Sent). He went, therefore, and washed hin-
| self, and came seeing.

XXXVIII. The neighbors, therefore, and

| those who saw him before, that he was 7a

beggar, said, Is not this he that was sitting
and begging? Some said, This is: others, It
is like him: he said, I am. They said to
him, therefore, How were thy eyes opened?
Heo answered, and said, A man ealled Jesus
made clay, and rubbed my eyes, and said to
me, Go to the Siloam, and wash thyself:
and, on going and washing myself, I received
sight. They said to him, therefore, Where is
he? He says, I know not. ᾿

XXXIX. They bring to the Pharisees him

when Jesus made the clay, and opened his
eyes. Again, therefore, the Pharisees also
were asking him how he received sight. And
| he said to them, He put clay on my eyes, and
I washed myself, and do see. Some of the
Pharisees, therefore, said, This man is not of
God, because he keeps not the Sabbath.
Others said, How can a sinful man do such

that was once blind. Now it was the Sabbath, 1

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? According to some copies, blind.

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THE GOSPEL. BY JOHN. CHAP. 10. XLIV.

signs? And there was division among them.
They say to the blind man again, What sayest
tHovu of him, seeing that he opened thy eyes?
And he said, That he is a prophet. The
Jews, therefore, did not believe concerning
him, that he was blind, and received sight,
till they called the parents of him that re-

ceived sight, and asked them, saying, Is this |

your son, of whom you say, That he was
born blind? How, then, does he now see?
His parents answered them, and said, We
know that this is our son, and that he was
born blind: but how he now sees, we know
not; or who opened his eyes, we know not:
he is, himself, of age; ask him: he, him-
self, shall speak concerning himself. These
things said his parents, because they were

afraid of the Jews: for the Jews had agreed |

already, that if any one should confess him [to

be] Christ, he should be put out of the syna- |
Because of this his parents said, He |

gogue.
is of age; ask him.

XL. They called, therefore, a second time,
the man who was blind, and said to him,
Give glory to God: wr know that this man
is a sinner. He answered, therefore, and
said, If he is a sinner, I know not: one
thing I do know, that, having been blind,
now I see. And they said to him again,
What did he do to thee? how did he open
thy eyes? He answered them, I told you
just now, and you did not hear: why do
you wish to hear again? Are you also willing
to become his disciples? They reviled him,
and said, rHovu art his disciple; but we are
disciples of Moses. We know that God has
spoken to Moses; but urm—we know not
whence he is. The man answered, and said
to them, Why, in this is a wonder, that you
know not whence he is, and yet he opened my
eyes! Now we know that God does not hear
sinners; but if any one be a worshiper of
God, and do his will, miu he hears. From
the beginning of the world it was not heard,
that any one opened the eyes of one who had
been born blind. If nz were not of God, he

could do nothing. They answered, and said
to him, Tuou wast altogether born in sins,
and dost rHou teach us? And they cast him
out.

XLI. Jesus heard that they cast him out:
and finding him, he said to him, Dost rHou
believe on the Son of God? He answered,
and said, And who is he, Sir, that I may
believe on him? And Jesus said to him,
Thou hast both seen him, and he that is
talking with tHe: is he. And he said, I
believe, Lord. And he worshiped him.

XLII. And Jesus said, For judgment I

| eame into this world; so that those not see-

ing might see, and those seeing might become
blind. And those of the Pharisees who were
with him heard these things, and said to him,
Are we blind also? Jesus said to them, If
you were blind, you would not have sin; but
now you say, We see; therefore, your sin
abides.

XLII. Verity, verily, I say to you, He
that enters not by the door into the fold of
the sheep, but goes up another way, he is
a thief and arobber. But he that comes in
by the door, is the shepherd of the sheep.
To uim the door-keeper opens, and the
sheep hear his voice, and he calls his own
sheep by name, and leads them out. And
when he puts forth Jall his own, he goes be-
fore them, and the sheep follow him; because
they know his voice. But a stranger they
will not follow, but will flee from him; be-
cause they know not the yoice of strangers.
This parable spoke Jesus to them: but they
knew not what things they were which he
was saying to them.

XLIV. Jesus, therefore, said to them again,
Verily, verily, I say to you, I am the door of
the sheep. All who came before ΜῈ are
thieves and robbers: but the sheep did not
hear them. I am the door: by ΜῈ if any

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THE GOSPEL. BY JOHN. CHAP. 11. XLVII.

one come in, he shall be saved, and shall come
in, and go out, and find pasture. The thief
comes not, unless that he may steal, and kill,
and destroy: I came, that they might have
life, yea, might have 7 abundantly. I am the
good shepherd: the good shepherd lays down
his life for the sheep. But he that is a hire-
ling, and not a shepherd, whose own the sheep
are not, sees the wolf coming, and leaves the
sheep, and flees; and the wolf catches! and
scatters them: *because he is a hireling, and he
cares not for the sheep. I am the good shep-
herd: and I know my own, and my own know
me; as the Father knows me, and I know the
Father: and I lay down my life for the sheep.
And other sheep I have, which are not of this
fold: them also I must bring, and they will
hear my voice; and there will be one flock,
one shepherd. On account of this does the
Father love me, because I lay down my life,
that I may take it again. No one takes it
from mr, but I lay it down of myself. I have
power to lay it down, and I have power to
take it again. This commandment I received
from my Father. There was, therefore, a divi-
sion again among the Jews because of these
sayings. And many of them said, He has a
demon, and is mad, why hear you him?
Others said, These are not the words of
one that has a demon. Can a demon open
the eyes of the blind?

ΧΙ. Now it was the Feast of Dedication
in Jerusalem; and it was winter. And Jesus
was walking in the temple, in Solomon’s
porch. The Jews, therefore, came round
about him, and said to him, How long dost
thou hold our soul in suspense? If rHov art
the Christ, tell us plainly. Jesus answered
them, I told you, and you believe not: the
works which I do in my Father’s name, tTHey
testify of mz. But vou believe not, for you
are not of my sheep. As I said to you, my

1 According to some copies, catches them, and scatters the

sheep.

2

In some copies, Now the hireling fleeth, because, gc.
ples, δ ἢ )

sheep hear my voice and I know them, and
they follow me. And I give to them eter- 28
nal life, and they shall never perish; and
no one shall pluck them out of my hand.
My Father, who has given to me, is greater 29
than all, and no one can pluck out of my Fa-
ther’s hand. 1 and the Father are one. The 30
Jews, therefore, took up stones again, that
they might stone him. Jesus answered them, 32
Many good works did I show you from my
Father: because of which work of them do
you stone me? The Jews answered him, 33
For a good work we stone thee not, but for
blasphemy; and because rou, being ἃ man,
makest thyself God. Jesus answered them, 34
Has it not been written in your law, I said,
You are gods? If he called them gods, to 35
whom the word of God came (and the
Seripture cannot be broken); of him whom 36
the Father sanctified, and sent into the world,
do you say, Thou blasphemest; because 1
said, I am the Son of God? If I do not 37
the works of my Father, believe me not.
But if I do, and if you believe not mz, be- 38
lieve the works; so that you may know,
and believe, that the Father [is] in me, and
I in the Father. They were seeking, there- 39
fore, again to take him: and he went forth
out of their hand.

XLVI. And he went away again beyond 40
the Jordan, into the place where John was
at first immersing: and he abode there. And 41
many came to him, and said, John, indeed,
did no sign: but all things that John said
of um were true. And many believed on 42
him there.

XLVII. Now there was a certain sick man, 22
Lazarus of Bethany, of the village of Mary,
and Martha, her sister. And it was Mary 2
who anointed the Lord with ointment, and
wiped his feet with her hair, whose brother
Lazarus was sick. The sisters, therefore, sent 3
to him, saying, Lord, Behold, he whom thou
lovest is sick. And Jesus, hearing, said, This 4
sickness is not to death, but for the glory of

lo)

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20

THE GOSPEL. BY JOHN. CHAP. BE. XLIX.

God, that by it the Son of God may be glori-
fied. Now Jesus loved Martha, and her sister,
and Lazarus. When, therefore, he heard that
he was sick, then, indeed, he abode in the
place where he was two ‘days. Then, after
this, he says to the disciples, Let us go into
Judea again. The disciples say to him, Rabbi,
the Jews were just now seeking to stone
thee; and art thou going thither again?
Jesus answered, Are there not twelve hours
of the day? If any one walk in the day, he
stumbles not, because he sees the light of
this world. But if any one walk in the
night, he stumbles, because the light is not
in him. These things he said; and after this
he said to them, Lazarus, our friend, is fallen
asleep; but I am going, that I may awake
him. His disciples, therefore, said, Lord, if
he is fallen asleep, he will be safe. But
Jesus had spoken of his death; but they
thought that he was speaking of the repose
of sleep. Then, therefore, Jesus said to them
plainly, Lazarus is dead: and I am glad, for
your sake, that I was not there, so that you
may believe. But let us go to him. Thomas,
therefore, the one called Didymus, said to
[his] fellow-disciples, Let us also go, that we
may die with him.

XLVIII. Jesus, therefore, coming, found
that he had been already four days in the
tomb. Now Bethany was near Jerusalem,
about fifteen furlongs off. And many of the
Jews had come to those about Martha and
Mary, that they might comfort them con-
cerning their brother. Martha, therefore,
when she heard that Jesus was coming, went
to meet him: but Mary continued sitting in
the house. Martha, therefore, said to Jesus,
Lord, if thou hadst been here, my brother had
not died. But even now I know, that what-
ever things thou wilt ask of God, God will
give thee. Jesus said to her, Thy brother
will rise again. Martha said to him, I know
that he will rise again, in the resurrection, in
the last day. Jesus said to her, I am the re-
surrection, and the life: he that believes on

159

ME, even if he die, he shall live. And no one
that lives and believes on ΜῈ shall ever die.
Believest thou this? She says to him, Yes,
Lord; I have believed that ruovu art the Christ,
the Son of God, the one who was to come into

the world. And saying these things, she went, <

and called Mary, her sister, secretly, saying,
The Teacher is come, and is calling for thee.
She, when she heard, rises up quickly, and
comes to him. Now Jesus had not yet come
into the village, but was in the place where
Martha met him. The Jews, therefore, who
were with her in the house, and were com-
forting her, seeing Mary, that she rose up
quickly, and went out, followed her, saying,
She is going to the tomb, that she may weep

| there. Mary, therefore, when she came where

Jesus was, seeing him, fell at his feet, saying
to him, Lord, if thou hadst been here, my
brother had not died. Jesus, therefore, when
he saw her weeping, and the Jews who came
with her, weeping, groaned in the spirit, and
was troubled: and he said, Where have
you laid him? They say to him, Lord, come,
and see. Jesus wept. The Jews, therefore,
said, Behold, how he loved him! But some
of them said, Could not HE, who opened the
eyes of the blind man, cause that even uE
should not die?

XLIX. Jesus, therefore, again groaning in
himself, comes to the tomb. Now, it was a
cave, and a stone was lying upon it. Jesus
says, Take away the stone. The sister of
him that had died, Martha, says to him, Lord,
he stinks now; for he hath been four days dead.
Jesus says to her, Did I not say to thee, that,

| if thou wilt believe, thou shalt see the glory

of God. They took away the stone, there-
fore. And Jesus lifted up [his] eyes, and
said, Father, I thank thee that thou didst
hear me. But I knew that thou hearest me
always: but, because of the multitude that
was standing by, I spoke, so that they may
believe that rHou didst send me. And, say-

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34

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37

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41

43

' Some copies add here, where he that had died was lying

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ol

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53

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56

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THE GOSPEL. BY JOHN. CHAP. 32. LY.

ing these things, he cried with a loud voice,
Lazarus, come forth. And he that had died
came forth, bound hand and foot with grave
clothes; and his face was bound about with
a napkin. Jesus says to them, Loose him,
and let him go.

L. Many, therefore, of the Jews, who came
to Mary, and saw what things he did, believed
on him. But some of them went to the
Pharisees, and told them what things Jesus
did.

LI. The chief priests, therefore, and the
Pharisees, gathered a council, and said, What
are we doing? because HE is doing many
signs. If we let him thus alone, all will
believe on him; and the Romans will come,
and take away both our place and nation.
And a certain one of them, Caiaphas, being
high priest that year, said to them, You know
nothing, nor consider, that it is expedient for
us, that one man die for the people, and all
the nation perish not.. But this he said not
of himself; but, being high priest that year,
he prophesied, that Jesus was about to die
for the nation; and not for the nation only,
but that he should also gather together into
one the children of God, who have been
scattered abroad. From that day, therefore,
they took counsel together, that they might
kill him.

1111. Jesus, therefore, was walking no more
publicly among the Jews, but went away
thence into the country near the wilderness,
into a city called Ephraim; and there he was
tarrying with his disciples. And the Passover
of the Jews was near: and many went up out
of the country to Jerusalem, before the Pass-
over, that they might purify themselves.
They were seeking Jesus, therefore, and
said, one to another, standing in the tem-
ple, What think ye, that he will not come
to the feast? Now, both the chief priests and
the Pharisees had given a commandment, that,
if any one knew where he was, he should
show [it], so that they might take him.

LUI. Jusus, therefore, six days before the L@

Passover, came to Bethany, where was Laza-
rus who had died, whom he raised from the
dead. They made him, therefore, a supper
there, and Martha was ministering; but Laza-
rus was one of those sitting at table with
him. Mary, therefore, taking a pound of oint-
ment of pure spikenard, very costly, anointed
the feet of Jesus, and wiped his feet with her
hair: and the house was filled with the odor
of the ointment. Therefore says one of his
disciples, Simon’s Judas Iscariot, who was
about to betray him, Why was not this oint-
ment sold for three hundred denaria! [about
45 dollars], and given to the poor? Now he
said this, not because he cared for the poor,
but because he was a thief, and had the bag,
and carried off what things were put in.
Jesus, therefore, said, Let her alone, ?that she
may keep it for the day of my embalming.
For the poor you have always with your-
selves; but me you have not always.

LIV. A great multitude, therefore, of the
Jews knew that he was there; and they came,
not on account of Jesus only, but that they
might see Lazarus also, whom he raised from
the dead. But the chief priests took counsel,
that they might kill Lazarus also; because,
on account of him, many of the Jews were
going away, and believing on Jesus.

LV. The next day, a great multitude, that
came to the feast, hearing that Jesus was

coming to Jerusalem, took the branches of 13

palm-trees, and went out to meet him, and
were crying, Hosanna: Blessed [be] he that
comes in the name of the Lord, [even] the
King of Israel! And Jesus, finding a young
ass, sat upon it, as it has been written, Fear
not, daughter of Sion: behold, thy King is
coming, sitting upon an ass’s colt. Now
these things his disciples knew not at first:
but when Jesus was glorified, then they

14
15

16

1 The denarion was equal to about 74 pence, or 15 cents.
2 According to many copies, for the day of my embalming

she has kept it.

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24

25

26

27

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33

34 was about to die.

THE GOSPEL. BY JOHN. CHAP. 12. LVIII.

remembered that these things had been writ-
ten about him, and [that] they did these things
to him. The multitude, therefore, who were
with him, when he called Lazarus out of
the tomb, and raised him from the dead,
testified. Because of this also the multitude
went to meet him, because they heard that he
had done this sign. The Pharisees, therefore,
said, among themselves, Do you see, that you
are gaining nothing? Behold, the world is
gone away after him.

LVI. And there were certain Greeks, of
those who came up, that they might worship,
during the feast. These, therefore, came to
Philip, the one of Bethsaida of Galilee, and
were asking him, saying, Sir, we wish to
see Jesus. Philip comes, and tells Andrew:
and again Andrew and Philip tell Jesus. And
Jesus answered them, saying, The hour has
come, that the Son of man should be glori-
fied. Verily, verily, I say to you, If the grain
of the wheat, falling into the ground, die not,
it abides itself alone; but, if it die, it bears
much fruit. He that loves his life shall lose
it; and he that hates his life in this world,
shall keep it to eternal life. If any one
serve ME, let him follow mE; and where
I am, there shall also my servant be: and
if any one serve ME, the Father
honor him. Now is my soul troubled; and
what shall I say? Father, save me from this
hour? But because of this I came to this
hour. Father, glorify thy name. There came,

therefore, a voice from Heaven: I both glori-

fied, and will glorify again. The multitude,
therefore, that was standing and hearing, said
that there had been thunder: others said, An
angel has spoken to him. Jesus answered,
and said, This voice has not come because of
ME, but because of you. Now is the judg-
ment of this world: now shall the ruler of
this world be cast out.
up from the earth, will draw all to myself.
Now this he said, signifying by what death he
The multitude answered
him, We heard out of the law, that the Christ

will |

And I, if I be lifted |

abides forever; and how sayest rHovu, That
the Son of man must be lifted up? Who is
this Son of man? Jesus, therefore, said to
them, Yet a little time the light is among
you. Walk while you have the light, so that
darkness may not come upon you: and he
that walks in the darkness knows not whither
he is going. While you have the light, believe
on the light, that you may become sons of
light.

LVII. These things spoke Jesus, and, going
away, he hid himself from them. But though
he had done so many signs before them, they
were not believing on him: that the saying
of Isaiah, the prophet, might be fulfilled,
which he said: Lord, who believed our report?
and the arm of the Lord, to whom was it
revealed? On account of this they could not

_ believe, because Isaiah said again, He has

blinded their eyes, and hardened their heart,
so that they might not see with the eyes, and
understand with the heart, and return, and
I might heal them. These things said Isaiah,
when he saw his glory, and spoke of him.
Nevertheless, many of the rulers also believed
on him, but because of the Pharisees they
did not confess him, so that they might not
be put out of the synagogue. For they loved
the glory of men more than the glory of God.

LVIII. Now Jesus eried, and said, He that
believes on ΜῈ, believes not on mg, but on
him that sent me. And he that sees ΜῈ; sees
him that sent me. I am come a light into
the world, so that no one that believes on ME
may abide in the darkness. And if any one
hear, tand keep not my words, I do not judge
him; for I came not, that I might judge the
world, but that I might save the world. He
that rejects ΜῈ, and receives not my words,
has that which judges him: the word which
I spoke, that will judge him in the last day.
Because I did not speak from myself; but
the Father who sent me himself gave me a

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! According to many copies, hear my words, and believe

not, ἄς.

10

2 THE GOSPEL. BY JOHN. CHAP. 13. LXII.

50

commandment, what I should say, and what
I should speak. And I know that his com-
mandment is eternal life: what things I say,
therefore, as the Father has spoken to me,
so I speak. Ἂν,

3 LIX. Now before the feast of the Pass-

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15

over, Jesus, knowing that his hour was come,
that he should depart out of this world to the
Father, having loved his own that were in the
world, he loved them to the end. And, supper
being ended, the Devil having now put into
the heart of Simon’s Judas Iscariot, that he
should betray him, he, knowing that the
Father had given him all things, into [his]
hands, and that he came out from God, and
was going to God, rises up from the supper,
and lays aside [his] garments, and taking a
towel, girded himself. Afterward he puts
water into the basin, and began to wash the
feet of the disciples, and to wipe with
the towel with which he had been girded.
He comes, therefore, to Simon Peter; and he
says to him, Lord, doest tHou wash my
feet? Jesus answered, and said to him,
What I am doing, rHou knowest not now,
but thou wilt know hereafter. Peter says
to him, Thou shalt never wash my feet.
Jesus answered him, If I wash thee not, thou
hast no part with me. Simon Peter says to
him, Lord, not my feet only, but also [my]
hands, and [my] head. Jesus says to him,
He that has been bathed has no need, un-
less to wash the feet, but is altogether clean:
and you are clean, but not all. For he knew
him that betrayed him: because of this he
suid, You are not all clean.

LX. When, therefore, he had washed their
feet, and taken his garments, sitting down again,
he said to them, Do you know what I have
done to you? You call me, The Teacher,
and, The Lord; and you say well, forIam. If,
then, I, the Lord, and the Teacher, have wash-
ed your feet, you ought also to wash one an-
other’s feet. For I have given you an example,
that, as I have done to you, so you should do.

N

Verily, verily, I say to you, A servant is not
greater than his lord, nor an apostle, greater
than he that sent him. If you know these
things, happy are you, if you do them. I
am not speaking of you all: I know whom I
chose: but that the Scripture may be ful-
filled, He that ate bread with ΜῈ, lifted up
his heel against me. Even now, I tell
you before it come to pass, so that, when it
comes to pass, you may believe that 1 am.

recelves ME: and he
that receives ΜῈ; receives him that sent me.

whomsoever I send,

LXI. Jesus, saying these things, was troub-
led in the spirit, and testified, and said,
Verily, verily, I say to you, that one of you
will betray me. The disciples, therefore,

Now there was
reclining on the bosom of Jesus, one of his
disciples, whom Jesus loved. Simon Peter,
therefore, nods to mim, !and says to him, Say,
who is it, of whom he is speaking? And
he, reclining on the breast of Jesus, says to
him, Lord, who is it? Jesus answers: He
it is, to whom I, after dipping, shall give
the morsel. And dipping the morsel, he
gives [it] to Simon’s Judas Iscariot. And
after the morsel, then entered Satan into
him. Jesus, therefore, says to him, What
thou doest, do quickly.
those sitting at table knew for what he said
this to him. For some were thinking, since
Judas had the bag, that Jesus was saying to
him, Buy what things we have need of for
the feast; or, that he should give something
| to the poor. He, therefore, receiving the
morsel, went immediately out. And it was
night.

LXII. When, therefore, he went out, Jesus
says, Even now was the Son of man glorified,
and God was glorified in him. If God was
glorified in him, God will also glorify him in

whom he was speaking.

| he was speaking.

Verily, verily, I say to you, He that receives 2

kept looking one upon another, doubting of

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22

23

24

25

26

27

Now no one of 28

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1 According to some copies, to inquire who it was, of whom

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THE GOSPEL. BY JOHN. CHAP. 14. LXVI.

himself: yea, he will immediately glorify
him. Little children, yet a little while I am
with you. You will seek me, and, as I said
to the Jews, That whither I am going you
can not come, so I say to you now. A new
commandment I give to you, That you love
one another: as I loved you, that you also
love one another. By this will all know that
you are my disciples, if you have love one for
another. Simon Peter says to him, Lord,
whither art thou going? Jesus answered
him, Whither Iam going thou canst not fol-
low me now; but thou wilt follow me after-
wards. Peter says to him, Lord, why can not
I follow thee now? I will lay down my life
Jesus answered him, Wilt thou
Verily, verily, I

for THEE.
lay down thy life for mn?

say to thee, The cock will not crow, tili thou |

hast denied me three times.

24 LXII. Ler not your heart be troubled:

2

10

believe on God, and believe on me. In my
Father’s house are many mansions: but if
not, I would have told you. I am going to
prepare a place for you.
prepare a place for you, Iam coming again,
and will receive you to myself, so that where
I am, you may be also. And whither I am
going you know! the way. Thomas says to

to him, We know not whither thou art going, |

and how can we know the way? Jesus says
to him, I am the way, and the truth, and the
life : no one comes to the Father, except by Mz.
If you had known me, you would have known
my Father also: and henceforth you know him,
and have seen him. Philip says to him, Lord,
show us the Father, and it is enough for us.
Jesus says to him, Am I so long time with

you, and thou dost not know me, Philip? He |

that has seen ΜῈ has seen the Father: and
how sayest tTuou, Show us the Father?
Believest thou not, that I [am] in the
Father, and the Father isin me? The words

According to some copies, you know, and the way you

know.

And if I go and |

which I speak to you, I speak not from
myself; but the Father who abides in ΜῈ,
himself does the works. Believe me, because
I [am] in the Father, and the Father in ΜῈ:
but if not, because of the works themselves,
believe me. Verily, verily, I say to you, He
that believes on ΜῈ, the works which I do
shall he do also; and greater than these shall
he do, because I am going to my Father.
And whatever you may ask in my name, this
will I do; so that the Father may be glorified
in the Son. If you ask any thing in my name,
1 will do [it.]

LXIV. If you love me, keep my command-
ments. And JI will ask the Father, and he
will give you another Comforter, that he may
be with you forever; the Spirit of truth, whom
the world can not receive, because it sees him
not, nor knows him: but you know hin,
because he abides with you, and shall be in
you. I will not leave you orphans: I am
coming to you. Yet a little while, and the
world sees me no more; but you see me,
because I liye, and you shall live. In that
day shall you know, that I [am] in my
Father, and you in mg, ἃπα 1 in you. He
that has my commandments, and keeps them,
he it is that loves me; and he that loves
me shall be loved by my Father; and I will
love him, and will manifest myself to him.

LXY. Judas says to him, (not Iscariot,)
Lord, and how is it come to pass, that thou
art about to manifest thyself to us, and not
to the world? 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 [our] abode with
him. He that loves me not, keeps not my
words ; and the word which you hear is not
mine, but [that] of the Father who sent
me.

LXVI. These things have I spoken to you,
abiding with you. But the Comforter, the
Holy Spirit, whom the Father will send in
my name, He will teach you all things, and

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22

24

25
26

104

THE GOSPEL. BY JOHN. CHAP. 23. LXVIII.

29

30

31

remind you of all things which I said to you.
Peace I leave to you: my own peace do I
give to you: not as the world gives, do I
give to you: let not your heart be troubled,
nor let it be afraid. You heard that I said
to you, I am going away, and I am coming
to you. If you loved me, you would rejoice,
that Iam going to the Father; because my
Father is greater than I. And now have I
told you, before it come to pass; so that,
when it comes to pass, you may believe. I
will no more talk much with you: for
the ruler of the world is coming, and has
nothing in me. But, that the world may
know, that I love the Father, and as the
Father gave me commandment, so I do.
Arise, let us go hence.

25 LXVIU. I am the true vine, and my Father

2

10

11

is the husbandman. LEyery branch in ΜῈ
not bearing fruit, he takes it away; and
every one bearing fruit, he prunes it, so that
it may bear more fruit. Now yov are clean,
because of the word which I have spoken
to you. Abide in me,andTin you. As the
branch can not bear fruit of itself, if it abide
not in the vine, so neither can you, except
you abide in mE. I am the vine, you the
branches. He that abides in mr, and I in
him, ue bears much fruit: because without
ME you can do nothing. If any one abide
not in mg, he is cast out like the branches,
and is withered; and they gather, and cast
them into the fire, and they are burned. If
you abide in ΜῈ, and my words abide in you,
whatever you may wish, ‘ask, and it shall be
done to you. In this is my Father glorified,
that you bear much fruit: and you shall be
My disciples. As the Father loved me, and
I loved you, abide in my love. If you keep
my commandments, you shall abide in my
love; as 1 have kept my Father’s command-
ments, and abide in his love. These things

} According to some copies you shall ask, &e.

| that it has hated me before you.

have I spoken to you, that my joy may be
in you, and your joy may be fulfilled. This
is my commandment, That you love one
another, as I loved you. Greater love has no
one than this, that any one lay down his
life for his friends.
you do what things Icommand you. I no
more call you servants, because the servant
knows not what his lord does; but I have
called you friends, because all things that
1 heard of my Father, I made known to
you. You did not choose me, but I chose
you, and appointed you, that you might go,
and bear fruit, and your fruit might abide:

| so that whatever you may ask of the Father

in my name, he may give you. ‘These things

| [command you, that you love one another.

LXVIII. If the world hate you, you know
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, because
of this, the world hates you. Remember
the word that I said to you, A servant is
not greater than his lord. If they perse-
cuted me, they will also persecute you; if
they kept my word, they will keep yours
also. But all these things will they do to
you, for my name’s sake, because they know
not him that sent me. {1 had not come and
spoken to them, they would not have had sin;
but now they have no excuse for their sin.

He that hates me, hates my Father also. 3

If I had not done among them the works which
no other has done, they would not have had

| sin: but now have they both seen and hated

both me and my Father. But [it was,] that
the saying might be fulfilled, that has been
written in their law, They hated me without
cause. But when the Comforter comes, whom
I will send to you from the Father, the
Spirit of truth, who comes forth from the
Father, he will testify of me. And you
also testify, because you are with me from
the beginning.

You are my friends, if

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οἷν

THE GOSPEL. BY JOHN. CHAP. 26. LXXII.

165

ZG LXIX. Tuese things have I spoken to

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iy

you, that you may not be led astray. They
will put you out of the synagogues: but an
hour is coming, that every one that kills
you will think to offer service to God. And
these things will they do, because they know
not the Father, nor mz. But these things
have I spoken to you, so that, when the
hour comes, you may remember them, that I
told you. And these things I said not to
you, from the beginning, because I was with
you. But now Iam going away to him who
sent me, and no one of you asks me, Whither
art thou going? But because I have said
these things to you, sorrow has filled your
heart. But I tell the. troth’; It 1s
expedient for you that I go away: for if I
go not away, the Comforter will not come to
you; but if I go, I will send him to you.

you

And he, being come, will convince the worid
of sin, and of righteousness, and of judg-
ment: of sin, indeed, because they believe
not on ΜῈ; but of righteousness, because I
am going away to my Father, and you see
me no more; and of judgment, because the
ruler of this world has been judged.

LXX. I have yet many things to say to
you, but you can not bear [them] now. But
when he is come, the Spirit of: truth, he
will guide you into all the truth: for he
will not speak from himself; but whatever
things he may hear, he will speak: and he
will show you things to come. He will
glorify ΜῈ : because he will take of mine,
and show to you. All things that the Father
has are mine: because of this I said, That
he will take of mine, and show to you. A
little while, and you see me no more, and
again a little while, and you will see me,
‘because Tam going to the Father. [Some]
of his disciples, therefore, said, one to another,
What is this that he is saying to us, A little
while, and you see me not, and again a little

1 Some copies omit the words, because I am going to the
Father.

4

while, and you will see me; and, Because I
am going to the Father? They said, there-
fore, What is this, that he is saying, A little
while? We know not what he is saying.
Jesus, therefore, knew that they were wishing
to ask him, and said to them, Are you in-
quirmg about this, one with another, because
I said, A little while, and you see me not,
and again a little while, and you will see me?

Verily, verily, I say to you, That you will 2

weep and lament, but the world will rejoice;
and you will be sorrowful, but your sorrow
shall be turned into joy. The woman, when
she is in trayail, has sorrow, because her hour
is come; but, when she hath brought forth the
child, she remembers no more the anguish, be-
cause of the joy that a man was born into the
world. And you now, therefore, have sorrow:
but I will see you again, and your heart shall
rejoice ; and your joy no one takes from you.
And in that day you will ask mer nothing.
Verily, verily, 1 say to you, Whatever things
you may ask of the Father in my name, he
will give you. Till now you asked nothing
in my name: ask, and you shall receive, so
that your joy may be fulfilled.

LXXI. These things have I spoken to you
in dark sayings: but an hour is coming, when
I will no more speak to you in dark sayings,
but I will show you plainly of the Father.
In that day you will ask in my name: and I
do not say to you, that I will pray to the
Father for you; for the Father himself loves
you, because you have loved mr, and have
believed that IT came out from God. I came
out from the Father, and am come into the
world: again I leave the world, and am going
to the Father.

LXXII. His disciples say to him, Be-
hold, now thou art talking plainly, and art
speaking no dark saying. Now we know
that thou knowest all things, and hast no
need that any one ask thee: by this we
believe that thou didst come out from God.
Jesus answered them, Do you now believe?

18

U8)

23

29

166

32

33

Behold, an hour is coming, yea, is now come,
that you will be scattered every one to his
Own, and will leave ΜῈ alone: and yet I am not
alone, because the Father is with me. These
things have I spoken to you, that in ΜῈ you
may have peace. In the world you will have
tribulation: but be of good cheer; I have
overcome the world.

17 LXXIII. Tuesr things spoke Jesus, and

10
11

12

13

lifted up his eyes to heaven, and said, Father,
the hour is come; glorify thy Son, that thy
Son also may glorify thee: as thou didst give
him power over all flesh, so that, [as for] all
that thou hast given him, he might give them
eternal life. And this is the eternal life, that
they may know thee, the only true God, and
him whom thou didst send, Jesus Christ. I
glorified thee upon the earth: I finished the
work which thou hast given me, that I might
do [it.] And now, O Father, glorify raov
me with thyself, with the glory which I had
with rHer before the world was. I mani-
fested thy name to the men whom thou hast
given me out of the world: ΤΗΝΕ they were,
and thou hast given them to ΜῈ: and they
have kept thy word. Now they know, that
all things that thou hast given me are of
THEE. Because I have given to them the
words which thou hast given to me: and
they themselves received, and knew indeed,
that I came out from truer, and believed that
tHou didst send me. I pray for them: not
for the world do I pray, but for those whom
thou hast given me; because they are THINE.
And all mine are thine, and thine, mine:
and I have been glorified in them. And I am
no more in the world, and these are in the
world, and I am coming to thee. Holy
Father, keep them in thy name, which thou
hast given me, that they may be one, as we.
When I was with them, I was keeping them
in thy name: those whom thou hast given
me I kept, and no one of them was lost, ex-
cept the son of perdition; that the Scripture
might be fulfilled. And now I am coming to

THE GOSPEL. BY JOHN. CHAP. 18. LXXIV.

thee; and these things I speak in the world,
that they may have my joy fulfilled in them.
I have given them thy word, and the world 14
hated them; because they are not of the
world, as I'am not of the world. I pray 15
not that thou wouldst take them out of the
world, but that thou wouldst keep them from
the evil. They are not of the world, as I 16
am not of the world. Sanctify them in the 17
truth: thy word is truth. As thou didst 18
send ΜῈ into the world, so I sent them into
the world. And for them I sanctify myself, 19
so that they also themselves may be sanctified
in truth. Nor do I pray for these alone, but 90
also for those believing on ΜῈ through their
word: so that all may be one: as rTHou, 21
Father, in ΜῈ, and I in rues, that they also
themselves may be in us; so that the world
may know that ruov didst send me. And 22
the glory which thou hast given me, I have
given them; that they may be one, as we are
one: I in them, and rHov in ΜῈ; that they 23
may be made perfect into one; and that the
world may know that ruov didst send me,
and didst love them, as thou didst love mr.
Father, those whom thou hast given me, I 24
wish, that where I am, they also may be
with mr; so that they may see my glory
which thou didst give me, because thou didst

| love me before the foundation of the world.

O righteous Father, the world did not know 25
thee, but I knew thee, and these knew that
THou didst send me. And I made known, 26
and will make known to them thy name: so

| that the love with which thou didst love me

may be in them, and 1 in them.

LXXIV. Jesus, saying these things, went L&
out with his disciples beyond the brook
Kedron, where was a garden, into which he
entered, himself, and his disciples. And 2

; Judas also, who betrayed him, knew the

place: because Jesus often met there with
his disciples. Judas, therefore, taking the 3
band, and officers from the chief priests and
Pharisees, comes thither with torches, and

rs

10

11

12

19

14

15

10

17

18

19

THE GOSPEL. BY JOHN. CHAP. 18. LXXVII.

lamps, and weapons. Jesus, therefore, know-
ing all things that were coming upon him,
going out, said to them, Whom are you seek-
They answered him, Jesus, the Naza-
rene. Jesus says to them, I am [he]. And
Judas also, who betrayed him, was standing
with them. When, therefore, he said to
them, I am [he], they went backward, and
fell to the ground. Again, therefore, he
asked them: Whom are you seeking? And
they said, Jesus, the Nazarene. Jesus answer-
ed, I told you that I am [he]. If, therefore,
you are seeking ΜῈ, let these go away: so
that the saying might be fulfilled, which he
said: J lost no one of those whom thou hast
given me. Simon Peter, therefore, having a
sword, drew it, and smote the servant of the

ing?

high priest, and cut off his right ear. Now
the servant’s name was Malchus. Jesus,

therefore, said to Peter, Put the sword into
the sheath: the cup which the Father has
given me, shall I not drink it?

LXXY. The band, therefore, and the
captain, and the officers of the Jews, took
Jesus, and bound him, and led him away
to Annas first (for he was father-in-law of
Caiaphas, who was high priest that year).
Now Caiaphas was he who gave counsel
to the Jews, that it was expedient that
one man die for the people. And Simon
Peter was following Jesus; also the other
disciple. And that disciple was known to
the high priest, and went in with Jesus, into
the court of the high priest. But Peter was
standing at the door without. The other
disciple, therefore, who was known to the
high priest, went out, and spoke to the door-
keeper, and brought in Peter. The maid, the
door-keeper, therefore, says to Peter, Art not
τοῦ also of this man’s disciples? Ho says,
Tam not. And the servants and the officers
were standing, (haying made a fire of coals,
because it was cold,) and were warming
themselves: and Peter was standing with
them, and warming himself. The high priest,
therefore, asked Jesus of his disciples, and of

his doctrine. Jesus answered him: I spoke
publicly to the world; I always taught in the
synagogue, and in the temple, where the
Jews are always coming together; and in
secret I said nothing.
me? Ask those who have heard, what I said
to them: behold, rHey know what things I
said. Now, when he said these things, one of
the officers, standing by, gave Jesus a blow,
saying, Dost thou answer the high priest so?
Jesus answered him: If I spoke evil, testify
of the evil; but if well, why smitest thou
me? (Now Annas had sent him, having been
bound, to Caiaphas, the high priest.)

LXXVI. And Simon Peter was standing,
and warming himself. They said to him,
therefore, Art not THov also of his disciples ?
Ho denied, and said, I am not. One of the
servants of the high priest, (being [his] kins-
man whose ear Peter cut off,) says, Did not
I see thee in the garden with him? Again,
therefore, Peter denied, and immediately the
cock crew.

LXXVII. They lead Jesus, therefore, from
Caiaphas into the palace. And it was early;
and they themselves went not into the palace,
so that they might not be defiled; but that
they might eat the Passover. Pilate, there-
fore, went out to them, and said, What
accusation do you bring against this man?
They answered, and said to him, If he were
not an evil-doer, we would not have delivered
him up to thee. Pilate, therefore, said to
them, Take you him, and judge him, accord-
ing to your law. The Jews, therefore, said
to him, It is not lawful for us to kill any
one: that the saying of Jesus might be ful-
filled, which he spoke, signifying by what
death he was about to die.

LXXVIII. Pilate, therefore, entered into
the palace again, and called Jesus, and said to
him, Art rHou the King of the Jews? Jesus
answered him, Dost tHov say this from thy-
self, or did others tell thee of me? Pilate
answered, Am I a Jew? Thy own nation, and
the chief priests, delivered thee to ΜῈ : what

Why dost thou ask 2

167

20

Θ
-

22

28

29

30

33

34

35

108

86 didst thou do?

37

38

39

40

THE GOSPEL. BY JOHN. CHAP. 19. LXXI.

Jesus answered, My king-
dom is not of this world: if my kingdom
were of this world, my officers would fight,
so that I might not be delivered to the Jews:
but now is my kingdom not from hence.
Pilate, therefore, said to him, Art TrHov not
a king, then? Jesus answered: Txov sayest
that Iam aking. For this have I been born,
and for this am I come into the world, that I
may testify to the truth. Kvery one that is
of the truth, hears my voice. Pilate says to
him, What is truth? And, saying this, he
went out again to the Jews, and says to them,
I find no fault in him. But you have a
custom that I release to you one during the
Passover. Do you, therefore, wish that I
release to you the king of the Jews? Again,
therefore, they all cried, saying, Not umm, but
Barabbas. Now Barabbas was a robber.

19 LXXIX. Tuen Pilate, therefore, took, and

2

scourged Jesus. And the soldiers, platting
a crown of thorns, put [it] on his head ; and
they put on hima purple robe. 14And they
kept coming to him, and said, Hail, King of
the Jews! And they were giving him blows.
Pilate, therefore, went out again, and says
to them, Behold, I bring him out to you, that
you may know that I find no fault in him.
Jesus, therefore, came out, wearing the crown
of thorns, and the purple robe. And he says
to them, Behold, the man! When, therefore,
the chief priests and the officers saw him,
They cried out, saying, Crucify, crucify
him! Pilate says to them, Take you, and
crucify him: for I find no fault in him. The
Jews answered him, We have a law, and,
according to our law, he ought to die, because
he made himself the Son of God.

LXXX. When, therefore, Pilate heard this
saying, he was the more afraid, and went
again into the palace, and says to Jesus,
Whence art rHou? But Jesus gave him no

1 Many copies omit, And they kept coming to him.

answer. Pilate, therefore, says to him, Dost
thou not speak to me? Knowest thou not
that I have power to crucify thee, and have
power to release thee? Jesus answered,
Thou wouldst haye no power against ΜΕ;
if it had not been given thee from above.
Because of this, he who delivered me to
thee has greater sin. From this [time]
Pilate was seeking to release him: but the
Jews kept crying out, saying, If thou release
Him, thou art not a friend of Cesar. Hvery
one that makes himself a king, speaks
against Cesar. Pilate, therefore, on hearing
this saying, brought Jesus out, (and sat down
upon the judgment seat,) into a place called
The Pavement (but, in Hebrew, Gabbatha).
And it was the Preparation of the Passover,
and about the sixth hour: and he says to the
Jews, Behold your King! But they cried
out, Away, away, crucify him! Pilate says
to them, Shall I crucify your King? The
chief priests answered, We have no king, ex-
cept Cesar. Then, therefore, he delivered
him to them, that he might be crucified.
LXXXI. And they took Jesus, 7and led
[him] away. And, bearing his cross, he
went out into what is ealled, the Place of a
Scull, which means, in Hebrew, Golgotha;
where they crucified him, and two others
with him, one on each side, and Jesus in
the midst. And Pilate also wrote a Title,
and put [it] upon the cross: and it had been
written: JESUS, THE NAZARENE, THE
KING OF THE JEWS. This Title, there-
fore, many of the Jews read, because the
place where Jesus was crucified was near
the city, and it had been written, in Hebrew,
in Greek, in Latin. The chief priests of the
Jews, therefore, said to Pilate, Do not write,
The King of the Jews, but, That he said, I
am King of the Jews. Pilate answered:
What I have written, I have written. The
soldiers, therefore, when they crucified Jesus,
took his garments, and made four parts, to

3. Some copies omit, and led him away.

10

11

tz

19

14

16

17

18

19

20

21

22
23

to
OQ

28

29

30

3

-

32

33

34

35

36

37

THE GOSPEL.

BY JOHN. CHAP. 20. LXXXV.

each soldier a part; also the coat. Now the
coat was without seam, woven from the top
throughout. They said, therefore, one to
another, Let us not tear it, but cast lots for
it, whose it shall be: that the Scripture
might be fulfilled, which says, They divided
my garments among themselves, and upon
my raiment they cast a lot. The soldiers,
therefore, did these things.

LXXXII. Now there were standing by the
cross of Jesus, his mother, and his mother’s
sister, Clopas’s Mary, and Mary Magdalene.
Jesus, therefore, seeing his mother, and the
disciple standing by, whom he loved, says to
his mother, Woman, behold thy son! After-
ward he says to the disciple, Behold thy
mother! And from that hour the disciple
took her to his own. After this, Jesus,
knowing that all things had now been
finished, that the Scripture might be fulfilled,
says, I thirst. There was, therefore, a vessel
tanding, full of vinegar: and they, filling a
sponge with vinegar, and putting [it] upon
hyssop, brought [it] to his mouth. When,
therefore, Jesus received the vinegar, he said,
Τὸ has been finished! And, bowing the head,
he yielded up the spirit.

LXXXIII. The Jews, therefore, that the
bodies might not remain upon the cross
during the Sabbath, since it was the Prepara-
tion, (for that Sabbath-day was a great one,)
asked of Pilate, that their legs might be
broken, and they might be taken away. The
soldiers, therefore, came, and did, indeed,
break the legs of the first, and of the other
who was crucified with him: but, on coming
to Jesus, when they saw that he had already
died, they did not break his legs:—But
one of the soldiers with a spear pierced his
side, and immediately there came out blood
and water: and he who has seen has testified,
and luis testimony is true; and he knows that
he is saying true things, so that you may
believe :—For these things were done, that
the Scripture might be fulfilled, A bone of
him shall not be broken. And again another

Scripture says, They shall look on him whom
they pierced.

LXXXIV. Now after these things Jo-
seph, the one of Arimathea, (being a dis-
ciple of Jesus, but secretly, because of the
fear of the Jews,) asked of Pilate, that he
might take away the body of Jesus. And
Pilate gave leave. He came, therefore, and
took away the body of Jesus. And Nicode-
mus came also, (who at first came to Jesus
by night,) bringing a mixture of myrrh and
aloes, about a hundred pounds. Therefore,
they took the body of Jesus, and bound it
with linen cloths, with the spices, as the
Jews have a custom to embalm. Now in the
place where he was crucified was a garden,
and, in the garden, a new tomb, in which
no one was yet laid. There, therefore, on
account of the Preparation of the Jews,
because the tomb was near, they laid Jesus.

169

3

39

40

41

45

LXXXV. Now the first [day] of the week 20

Mary Magdalene comes early, it being yet
dark, into the tomb, and sees the stone
having been taken away out of the tomb.
She runs, therefore, and comes to Simon
Peter, and to the other disciple, whom Jesus
loved, and says to them, They have taken away
the Lord out of the tomb, and we know not
where they have laid him. Peter, therefore,
went out, and the other disciple; and they
were coming, into the tomb. And the two
were running together; and the other disciple
ran faster than Peter, and came first into the
tomb. And, stooping down, he sees the
linen cloths lying: nevertheless, he went not
in. Simon Peter, therefore, comes following
him, and entered into the tomb, and sees the
linen cloths lying, and the napkin, that was
upon his head, not lying with the linen
cloths, but having been folded up in a place
by itself. Then, therefore, the other disciple
also, who came first into the tomb, went in,
and saw, and believed. For they did not yet
know the Scripture, that he must rise again
from the dead. The disciples, therefore, went
away home again.

9

10

170

11

42

15

14

15

J6

17

19

20

2

rary

22

23

LXXXVI. But Mary was standing by the
tomb, weeping without. As she was weeping,
therefore, she stooped down into the tomb,
and sees two angels in white sitting, one at
the head, and one at the feet, where the body
of Jesus had been laid. And they say to
her, Woman, why art thou weeping? She
says to them, Because they took away my
Lord, and I know not where they laid him.
And, saying these things, she turned back-
ward, and sees Jesus standing, and knew not
that it was Jesus. Jesus says to her, Woman,
why art thou weeping? Whom art thou
seeking? She, supposing that he was the
gardener, says to him, Sir, if thou didst
carry him off, tell me where thou didst lay
him, and I will take him away.
to her, Mary! She, turning, says to him, in
Hebrew, Rabboni! which means, Teacher.
Jesus says to her, Touch me not; for I have
not yet gone up to my Father. But go to my

brethren, and say to them, Iam going up to |

my Father, and your Father; even my God,
and your God. Mary Magdalene comes,
telling the disciples that she had seen the
Lord, and he said these things to her.

LXXXVII. When, therefore, it was evening,
that first day of the week, and the doors having

been shut, where the disciples "had been as- |
sembled, because of the fear of the Jews, Jesus |
came into the midst, and stood, and says to |

them, Peace [be] to you.
he showed them his hands ‘and side.

And, saying this,

Jesus, therefore, said to them again, Peace
[be] to you. As the Father has sent me, so
I send you. And, saying this, he breathed
on, and says to them, Receive a Holy Spirit.
?Whoseever sins you may forgive, they are
forgiven them: whoseever you may retain,
they have been retained.

1 Some copies have were, for, had been assembled.

4 Some copies read, If ye forgive the sins of any, they have
been forgiven them: if ye retain [those] of any, they have been

retained.

Jesus says |

The |

disciples, therefore, were glad, seeing the Lord. |
| There

| ciples.

THE GOSPEL. BY JOHN. CHAP. 2,1. XCI.

LXXXVIII. But Thomas, one of the
Twelve, the one called Didymus, was not
with them, when Jesus came.
disciples, therefore, said to him, We have
seen the Lord. But he said to them, If I do
not see in his hands the mark of the nails,
and put my finger into the mark of the nails,
and put my hand into his side, I will not
believe.

LXXXIX. And after eight days again his
disciples were within, and Thomas with
them. Jesus, the doors having been shut,
comes into the midst, and stood, and said,
Peace [be] to you. Afterward he says to
Thomas, Bring hither thy finger, and behold
my hands, and bring thy hand, and put [it]
into my side; and be not unbelieving, but
believing. And Thomas answered, and said
to him, My Lord, and my God!
to him, Because thou hast seen me, thou hast
believed. Happy [are] those who see not,
and believe!

XC. Many, indeed, therefore, and other

| signs Jesus did in presence of his disciples,

which have not been written in this book.

| But these have been written, that you may

believe that Jesus is the Christ, the Son of
God; and that, believing, you may have life
in his name.

The other :

Jesus says 5

24

5

26

27

28

30

XCI. Arrer these things Jesus manifested 22

himself again to the disciples, on the Sea of
Tiberias. Now he manifested [himself] thus:
were together Simon Peter, and
Thomas, the one called Didymus, and Na-
thanael, the one of Cana of Galilee, and the
[sons] of Zebedee, and two others of his dis-
Simon Peter says to them, I am
going a fishing. They say to him, We also
are going with turn. They went out, and
entered into the ship immediately ; and during
that night they caught nothing. And, morn-
ing being now come, Jesus stood on the
shore. Nevertheless, the disciples knew not
that it was Jesus. Jesus, therefore, says to

THE GOSPEL. BY JOHN. CHAP. 21. XCIV. 171

them, Children, have you any thing to eat?
6 They answered him, No. And he said to
them, Put in the net on the right side of the
ship, and you shall find. They put [it] in,
therefore, and were no longer able to draw
it, because of the multitude of the fishes.
7 That disciple, therefore, whom Jesus loved,
says to Peter, It is the Lord. Simon Peter,
therefore, hearing that it was the Lord,
girded on [his] overcoat, (for he was naked,)

8 and cast himself into the sea. But the other
disciples came by the boat, (for they were
not far from the land, but about two hundred
cubits off.) dragging the net with the fishes.

9 When, therefore, they went off to the land,
they see a fire of coals lying, and fish lying

10 upon it, and bread. Jesus says to them,
Bring of the fishes which you just now

11 caught. Simon Peter went up, and drew
the net to the land, full of great fishes, a
hundred [and] fifty-three: and though there
were so many, the net was not torn.

12 XCII. Jesus says to them, Come, dine.
And no one of the disciples dared ask him,
Who art rHov? knowing that it was the

13 Lord. Jesus, therefore, comes and_ takes
the bread, and gives to them, and the fish

it likewise. This third [time] now was Jesus
manifested to his disciples, being raised from
the dead.

15 XCIIL. When, therefore, they had dined,
Jesus says to Simon Peter, Simon, [son] of
Jonas, lovest thou me more than these? He
says to him, Yes, Lord; ruov knowest that I
love thee. He says to him, Feed my lambs.

16 He says to him again a second time, Simon,
[son] of Jonas, lovest thou me? He says to

him, Yes, Lord, ruov knowest that I love
thee. He says to him, Be a shepherd of my
sheep. He says to him the third [time,] 17
Simon, [son] of Jonas, lovest thou me?
Peter was grieved, because he said to him
the third time, Lovest thou me? And he
said to him, Lord, τοῦ knowest all things;
tHou knowest that I love thee. Jesus says

to him, Feed my sheep. Verily, verily, I 18
say to thee, When thou wast younger, thou
didst use to gird thyself, and walk where
thou didst wish; but, when thou art old,
thou wilt stretch out thy hands, and another
will gird thee, and carry thee whither thou
dost not wish. Now this he said, signifying 19
by what death he would glorify God. And,

on saying this, he says to him, Follow me.
And Peter, turning about, sees the disciple 20
whom Jesus loved following, who also
reclined, during the supper, upon his breast,
and said, Lord, who is he that betrays thee?
Peter, seeing Him, says to Jesus, Lord, and
what [of] nim? Jesus says to him, If Iam 22
willing that he abide till I come, what is i¢ to
thee? Follow ruov me. This saying, there-
fore, went abroad among the brethren, That
that disciple would not die. And Jesus did 23
not say to him, That he shall not die; but,

If I am willing that he abide till I come,
what is ἐξ to thee?

XCIV. This is the disciple who testifies of 24
these things, and wrote these things; and we
know, that his testimony is true. And there 25
are also many other things which Jesus did,
which, if they were written every one, I
suppose that not even the world itself would
contain the books written.

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