pac beat oe ποτα se ae Saat =e Ne - poietic tet sare ta eer Ea as ae eee Ξ NEA, ae SSE SSS oe aa : = = See : : Soe eee ae = Ss a es Sees Se = = Seas son a x = —t eS as Sa ~ =~ Ἂς : Se ἣν Se : SSS : Seacoast Cate seces = SS : ὡς πος Se = 25 oA Aut, AM μι πότ, Come! A A 2 ANA wey ALY a kas Semana ὅτ SS a2 esas he a a Soe Seen ue Soe Sn aaa eee Se me ae Sony eee , es ‘A i “Py » So ¥ ΓΙᾺ, wait ΠῚ J > ~~ — κως i (‘ ἢ ny ᾿ ἐν OO) Mh δ᾽ Ot AK ms ae i ν᾽ {S¢ , «᾿ δὰ ὁ δῇ ῃ δ δ: Can AA ry a ᾿ ῃ ‘ AKA ¥ ἡ» ny net a ᾽ y , Ht) 7 J, s oes Ae us ) fe ’ (", LA ᾽ 47, » Oo ee Wt νι Ay ᾿ ν᾿ OD ῃ ee " Ay ν᾿ ne = ᾿ ως ων, - Ξ ΟΣ 5 γ᾽ J, ᾿ CAM AA H Ke A? 0 rt ᾿ adr " stl io é . ri SS et aw hd ne nF ἣν ) \ 0) γὴν ote ᾿ ν᾿" ον AAA AK AS , ᾽ τὴ Δ εν Ae 6 oy ey ΟΝ i ’ " + , ᾿ (ie) δ ἥ ᾿ 3 ἐς ἢ y Dy 4) ἣν [ ¥ [ Ν ἐς ‘ i Ms A S A , ᾿» ΓΑ, Mad ry, CA) Metronet (AX) Oy i) ἐν ᾿ iy y δι ἡ } >t ᾿ δὲ ἍΝ δ δὰ ν ne ᾿ 7, ie) + ᾿ ‘ ΓᾺΣ AAD ν aie ἡ) ae ν ᾽ (sh Ax) y i) ᾿ i) és ( LA) ᾿ το ἮΝ "ἢ vy i? AAD Ada ¢ 0) Oe Al Of) ees * ‘Ad ᾿ hy ᾿ ὕ ‘ (4 AA ¥ ᾿ AKAMA) ara) ον +, te ᾿ * ᾿ “se ᾽ν ᾿ oo SSeS δῦ ῦ “δ ὦ AG %,? C we y ue, δ " x = aS ἀ α =, _ σὰ τὸς δον, PO ἀΟΣ PESOS SARA: , . “ os area δα το eID i ET OS SE SEY ace See eC Bee erac ne pe se ewee πὶ 2 τας 5 - = —" Σ Ξ πολ τῆ So κ΄ = Fe ἰὴ ἤ ii ‘ abayelars ΣΤ 53 b. The author was a Jew Om balestiner ssticctas-si sets ols ore tree 54 4 1. Great topographical knowledge...........---++ee+s+eee- δῦ 2. The way in which the Author quotes the Old Testament. 56 δ᾽ Doctrine OF the ΤΟΡΏΒΙ. τον τ one τὴν Sines ot eo mise εν eine 57 Vili Contents. PAGE. - ¢, The Author was an eye-witness of what he describes.......... 58 1. Certain Persons brought forward with evident distinc- CLOTS οι ἘΝ ἘΣ ΤΆΧΟΥΣ τὶν eo ete rel Ses τοὺς ΣΌΣ ΡΟΣ ΣΡ, ΜΔ ΤῊΣ 59 DT erdetails OL Ue st weiss tik sisters te ere oe eee eee 59 5. The details Of MUM Debs etasct ry cere aes hi eee ee 60 A."The’ place of special :acts.c:3. Se το ties - pe eee ee 60 5s Theamanner-of the Marrativies... se enh. tae ose eee 61 ad; ThesAuthor was a Apostle... «0s. ciea'e © oc xeon eo ae 62 e. The Author was the Apostle John.........c.:0..000- i 3 ΤΑ 63 1. The narrative indicates a Special Apostle............... 63 2. A definite supposition that St. John wrote the Gospel... 63 3. The Gospel carefully distinguishes places and persons... 64 4, Features which cause objections................0..-.-- 64 iii, Direct Evidence of the authorship of the Fourth Gospel......... 66 du Wie beheld his ΑἸ ΟΕ τ τιν τ ΥΣ του τα πες ae oleate «yet ae eae ae 66 2, True conception of a Witness, νον Ων τιν «sae reese sees ee 67 CHAPTER III. THE COMPOSITION OF THE GOSPEL. Te WCOASIONGE oh a Sicha chs gee hed Tees οτος τος 68 1 eed ον A Soon 70 RAE SW AGI τα το AYER aay nly aoe On Re ee ἘΡΟΝ Ο 71 a. Omission of Prophetic reference to Jerusalem............... 72 PeopecmnG COM Προ Cl Rist oe. eiacatatecce of crete dei oe stein ie = mane er 73 c. Explanation of Jewish names and customs.................-. 74 ἃ. The writer occupies a position remote from the events....... 75 1. Answers to the problems made by changed conditions.. 78 2. The most striking difference between the Gospels....... 78 FCT IT CUIELOS IMCD ΠΡ ae eters) opie arta πολ τοῦ ἰ.... 79 4,-New Intellectual: position,,, 0055 «. ae arene 81 IV. OBsEcT OF THE GOSPEL.........2+000055 (atk, a Ἐπ dee SoMa tee τς 82 a. Purpose stated.......... cece cece cent ence reer e eee ee εὐ ees 83 b. Not specifically polemical............. "Soiges ὅτ ιν Se ΤΣ ΡΥ 84 οἰ Doctrines of Cermebusrs i.e a} oe Στ τειν pot ace eee Ρ 85 ἃ. Not Supplemental. .........¢ see esse cence cere reer e reece Ἐπ 86 BrP TA ἈΝ WAN ATV OES «5 acc ssw churn ob stator πο ἐν ane ee eine a 87 a: Outline and AnalyBis..'. 0 <2 πτο τ ποτ᾿ 88 b. Chronology......--ccecsececeeeeeseteceetescneecesrsssrtace 91 VWI. GENERAL REVIEW...... 0052 πον θεοῖς crnrecnsreceeectnehne sine 91 VIL. ImpPorTANT FEATURES......20.ccccc cee ees τ τυ secs teense rescbecs 108 a, The truth and the witness; (.. 6.2.00. 0507 es τ 108 1: ‘The witness of the Pather. ness claws cee 109 ΟΣ The witness ΟΣ ΟΠ ΙΒ ΣΥΝ cj. τ com's ον ores wens hae ΡΣ 110 Ε΄ The Withess-Ol ΘΕΙΚΗ͂. ΟΝ τον δ. τ ρον ely eae reine 110 Contents. ΙΧ PAGE ὌΠ ΡΠ ΓΕΒ ΟΕ ΡΟ ΘΕ vo) πον ΚΣ sel kes bak Dede ea > τος 110 Boe ΠΕ ΠΠΠΘΉΒ ΟἹ ties BA ptiahs .cicuce εκ ας πον πὸ ον ποτ τῶν ἂν lil G. wie. WILNESS Of THesCISCIPIES,. sing ea eck ne eases ye cle ee ΤΠ ΘΠ ΘΕ OL ΠΕ ΘΟ ΙΡ 25 2 hia ade sae sere hele τ το ϑον 111 nT DUSTER ROL CG dP eye aR OER oN, OY SPR Ca 112 Pe ee CRM IGS ticle τ κι τ cts wel ka xAece gee aera. seas 113 ΠΝ ST AERFES)STONSTETT Gp Vidal Sot ie onc ar oe A a μουν τευ τς ἌΝ ἮΝ 116 2... Δ 83 Re IMEEM a pin ata hog ΡΟ ἘΣ 116 Pepe ΘΠ ΟΣ Στ Pe neve τς was Sc wate cmos a OV at ἐπε 117 ΕΝ ΠΡ DPE POW OME a - προ eR Sak eee Nery v τι δε δὶ aves τον 118 SALAS VTS TS να rg ie RR OD τ Oa i oe οι ΑΡς 119 PUNMICERICNS Ei ( ΕΠ 1.31}. Ἔν. se cues oes ees λον τα ek τὸ ἐπ ον abe’ 119 er ameribe-WOTdnaiNG ΘΠ ΡΑΒΘΗΝ τ ιν το gale ate ἐλ ο old Bocas wed ἣν 119 ΤΕ I MIE B ICS πο ὑειον erage talanr aie save tare Gis e's Suelo Ὁ ete 121 ΒΟ ORIG AE EIA CTMESA wh, 5 2.0 0 clsjne's τειν εκ ath oe ace cise’ dr So oot Ἐπ 33 a. Representative incidents historically exact................... 13 ΡΒ οτηοπ Ol: Get PATO. τὸν ον gp bce’ vou dhe Pate ae St eee 135 POPPE Ge er HEV OMIMIOE Gh, vic. ic ieren'bd τ als » πρέπειν hee ieee wwe eae ak 136 ase S ite LAN SW ARe 3565. ΚΡ Le yee ee alle 15 eerste TARTS. TISCOMBAMA SG oc os oly εν rct eyed GE bo nee ooh meee oe 137 ἦ a. Discourses in the Chamber............. NAMM AL ATs ae See ae a 140 MEPUME COMMER OI. CES WW Bn cick. τρωντον oxen c As ΣΥΝ ΟΝ ΟΣ 140 CHAPTER IV. CHARACTERISTICS OF THE GOSPEL. Ro eM ITEC ACTOR ME te a) 21 5/ena) df avals wade + τον nale nie eocee tas 'g Hee ἦν TA ella 141 PE ΠΕ EIU PR fos τὴν τιον a: Se. wea) aie saloon wanting ee ὁ ἀντ wed WR he 142 ΠΕ ΟΡ πον τ cans εν οὐ ταν ρέει ep adi ara ate SUIS ke 143 ieee AON TO THe OLD TESTAMENT 355 0.25.06 κέν ταν dda dates ce dees 146 ie NVOUDING OF Wei MESSIANIC TDMA... occ os sieisisie ve τὸς τ ον dew cles oa 148 CHAPTER V. RELATION OF THE FOURTH GOSPEL TO OTHER APOSTOLIC WRITINGS. van ΟΕ GOSPEL AND THE SYNOPTICS.... 6.0.5. νον seen eee 151 gLimited range of the Fourth Gospel... . 5.022556. 000d. esse ee 152 ΠΡΟ range-of the: Symo pics: το νυν το ees πῆχες πον τος 153 c. Differences between the Synoptics and StsJohn.............. 153 1. Scene and extent of Christ’s ministry.................. 153 2. Difficulty in respect to the Person of Christ............. 155 d. Coincidences of the Fourth*Gospel with the Synoptics....... 156 ~ thee Gt Ea pee u Gin SOIT, ρει acces va SP Ma Mace Se ane ἢ τ τος: 156 BP Hecdine Ol iMeULVe thOUbANd, τς occ esse ke aes een eels 156 = Contents. PAGE a. Walking on.ame Sear... i. tte sos Meus ΤΥ ΣΈ ΣΤ ats 156 45, (Am OLN pao aE MECHEL Y: svar sz epciceess es teteat ots estate ae mea eee 156 5. The Triumphal Entry into Jerusalem................... 156 6. The Thast: Supperic:s%, «stacy Seb toe tare esi ἘΣ woe eee 156 7, “The Betray alli. 5 cee tee κεν ya erases ieee tee eee ἘΣ ast 157 {aed By oat ΠΣ ποις ty AE ROS od boss Rhone ea ean eee 157 OM Ν ἜΤ TUG OM ere oie Sse 2) escheat iota tetany chee eee 157 IO beat Bi GVeWel BYU cf) Cope gue NAM rae Bee es Os 157 Tk. PhesResurrechion ce es tis asic ee wae eee eferet ee ee 157 12. Implied: aequaintanees cerca tan aot. oe epee ss a eee 157 13, ΒΟ KIM COMCIMETI CER τος cca No autern o> ote so aan eee 159 11 Thourht and: Lanpuage:.:. Ὁ νοι ε τ εν ote os ce a neads 5 Soe 159 Il. THe GosrPeL AND THE First EPISTLE OF ST. JOHN............2.006 160 III. Revation oF THE FourTH GOSPEL TO THE APOCALYPSE...........++ 162 a. Internal proofs of St. John’s authorship of the Apocalypse... 163 LEA) TG BLOT oases side ow ats Υ Soo ahtiave Dele Ce caer Mae ener eee 163 By NPCS BHR ΣΡ ἤν ΤΉ λα eee τοῦτ ας 164 ὃ. Contrast of the Apocalypse with the Gospel..............+.- 167 CHAPTER VI. HISTORY OF THE FOURTH GOSPEL. POD ran pas ee wins aye gs esata aigiws 5d: sdsia cavdva lee orate 0 erm omeeete Ae aes ee ee 169 CODER AVIALICATUUS crs, τι δ τες ΟΣ eer chee Satan eee 169 b@Codex Sinaiticuss:< ces ον boon oe eRe 170 6+ CodexvAexamdniniisitesm s.cceieicte ole ae elas Deere nae eae 170 G@TOtherICOdiCeSi tac east cetconsic nn oe Nobis cities Aan eee 170 Te AN HR POL ATION ἐς sn ool: ὐϑν ἐν dis ok ὁ δεῖν Slate vatona a lev een teen 5o eheetanenets 171 PESTER ATURE OW DHE GOSPEL, ἐν cic: ΣΝ ΕΣ Δ ον τοῦτ τ αὐτο 172 CHAPTER VII. THE INTERLINEAR LITERAL TRANSLATION. DOR Bis ΒΕ ced Rin cs ee Oe et ar ea ent are es PRR Ay Op TS 175 GAGTIER WAC. FOS Siete Aerotek ane eee Oe Te eee ee 175 Or PL ACHIMANT ΤΌ τις τ ἢ alas love tone τις eh seas edi a alata ake etd ee 175 ef Bigchemd@ortc sci. ν᾿ τ ΡΠ dt eatin hava ao) linear eet ena 176 Gi, Ere re Weg. Wiig dics Srscn seve ὅτ ete so aerate ager he che aloe ee 176 @ ATT γε νυν ον τονος esr Ble ee AR ORO SILICONE SIRE ee ee aaa 176 ΠΟ ΘΕΟΣ Ποῖον se, hee is ἘΠ το pak holes ee oe ΤῊΣ 177 RS INDERLINEAR I'RANSUATIONGS:.. 2. 0.5. Sac ao.s.ela/ood Dacele sista, el oireera ΟΣ 178 ΠΡ NEAR GIN AT REF ERENCESi, ΝΣ ας ΡΥ τλν κει αι cure aehtcs tts ae aie ee 178 Ve TST ON SIGNS¥ANDAGDITIONS « τὰν ἐπ, που ἐς ΣΝ ΔΌΣ 179 STUDY OF THE GOSPEL OF ST. JOHN. CHAPTER I. INTRODUCTION. The Gospel of St. John is the real ideality of the life of Jesus the Christ, and the glorification of all the relations he sustains to the world. In it he comes into the purest light of personality. The Gospel breathes through its verses an atmosphere as from Paradise, and He who walks before us in its holy light is instinctively felt to be Divine. This Gospel has been called the Gospel of Gospels; and is the most remarkable as well as the most important literary production ever composed by man. In it is represented the highest knowledge of Christ, and also his deepest love. It possesses an irresistible charm for contemplative minds, and furnishes inexhaustible food for meditation and devotion. The profoundest minds in the Church, from Clement of Alex- andria down to the present, have expressed their sense of its singular and surpassing value. I. TESTIMONIES OF THE LEARNED AND Devout. Origen, the greatest scholar of the Ancient Church, and the father of biblical exegesis, spoke of the Fourth Gospel as the main one, and declared that only those can comprehend it who lean on the bosom of Jesus, and there imbibe the spirit of John, just as he imbibed the spirit of Christ. Chrysostom ex- tols itas more love-bewitching and elevating in its influence than all the harmonies of music. Jerome proclaims that “John ex- cels in the depths of divine mysteries.” Augustine affirms “ John did but pour forth the water of life which he himself 12 Study of the Gospel of St. John. had drunk in.” Luther calls it “‘the unique, tender, genuine, leading Gospel, that should be preferred by far to the others.” Lessing declared it, without qualification, to be the most important portion of the New Testament. Ernesti pronounced it “The heart of Christ.” Herder exclaims it was “ Written by the hand of an angel!” Schleiermacher expresses his own preference for it. Tholuck said it has “a peculiar originality and charm, to which no parallel can be found. Meyer recognizes its “ fullness of grace, truth, peace, light, and life.’ Canon Westcott writes, “No writing, per- haps, if we view it simply as a writing, combines greater sim- plicity with more profound depths. At first all seems clear in the child-like language which is so often the chosen vehi- cle of the treasures of Eastern meditation; and then again the utmost subtlety of Western thought is found to lie under abrupt and apparently fragmentary utterances.” Quotations similar to these might be given indefinitely. A careful study of the Fourth Gospel will demonstrate that the encomiums pronounced upon it have not been overdrawn. In order to understand this remarkable production it becomes necessary to know something of its remarkable author. Il. Tue Lire or St. Joun. The life and character of St. John touches the heart in a different manner from that of the other Apostles. He was that disciple whom Jesus loved, and consequently bore a close relation to the Savior. As his name is indissolubly con- nected with the Fourth Gospel a sketch of his life should ac- company every special paper relating to its consideration. The life of the Apostle John naturally divides itself into three periods, only the second of which is regarded with cer- tainty. Over the first and third periods broods the shadow of uncertainty. There are but two sources of information concerning him. The first is the New Testament which con- tains the evidence from his birth to the departure -from Je- rusalem after the Ascension. The second, embracing the The Life of St. John. 18 remainder of his life, depends solely upon the traditions of the Primitive Church. Both sources present harmonious fragments, containing definite traits and characteristics, estab- lishing an imperfect and unique portrait, but so related as to forbid a continuous history. The first period presents only a few isolated facts, which require inference and conjecture in order to bring them together as a connected whole. The lat- ter end of his life affords distinct images, which may be half- traditional and half-mythical. a. Time Previous to His Discipleship. The date of the Apostle’s birth can not be determined. ‘The Gospel-narrative leaves the impression that he was younger than his brother James, whose name usually pre- eedes his (Matt. iv. 21, χ. 2, xvii. 1, &c.: but the order is some- times reversed, as in Luke ix. 28), younger than Peter, and possibly also than his Master. He was the son of Zebedee - and Salome. His father was a fisherman of the Sea of Gali- lee (Matt. iv. 21, 22, Marki. 19, 20), and, as he employed serv- ants, he was doubtless removed several steps from poverty. Some critics claim that Salome was the sister of Mary, the mother of Jesus, in which case John would be the Lord’s first cousin. This, in a measure, might account for that close re- lationship and special intimacy granted to the beloved dis- ciple, and also the final committal of the Virgin to John’s eare (John xix. 26, 27). _ St. John, similar to all the other Apostles, save Judas Is- cariot, was a Galilean. By his pious mother he was trained in all that constituted the ordinary education of Jewish boy- hood. Though not taught in the schools at Jerusalem, yet by the periodical pilgrimage to that city, he became familiar with the stately worship of the Temple. It must be con- ceded that the inhabitants of his district would also have an influence over him. To a great extent they had remained un- touched by the culture of the rest of the nation, and ignorant of the glosses of tradition, they kept strictly the old simple 14 Study of the Gospel of St. John. faith in the letter of the law. They were industrious, hardy and warlike. This influence may account for the fiery tem- per which earned for him and his brother James the name of “Sons of thunder” (Mark iii. 17). Galilee was not so remote but that the political changes which agitated the nation would also be subject for discussion among the fishermen whilst plying their vocation. The in- fluence of Judas of Gamola, the great teacher of the freedom of Israel against Rome, must not only have been felt, but also awakened aspirations in the breast of the younger men. Early in life John formed an intimate fellowship with Peter, and learned to admire and love the impetuosity of this older friend. Notwithstanding such environments as would lead to develop his fiery nature, there was in him another element which, in after years, was fully developed, and made him known as the “beloved disciple.” This side of his character was brought to such a degree of perfection that the former is almost wholly lost sight of. b. From His Call to His Departure from Jerusalem. The monotony of John’s life was suddenly broken by a thrill which went through the land that God had again vis- ited them in raising up another prophet. The voice of John the Baptist was heard in the wilderness of Judea. It was not a call to armed resistance, but a ery to withstand their own temptations, and break the bondage of their own sins; “Repent, ye; for the kingdom of heaven is at hand.” The publicans, peasants, soldiers and fishermen of Galilee gath- ered around him. Among those who heard and followed were the two sons of Zebedee and their friends. The Baptist directed John and James to follow Jesus,—‘And looking upon Jesus as he walked, he saith, Behold the Lamb of God!” (i. 35, 36.) From that day the whole tenor of the life of John was changed. The disciple of the Baptist was now a follower of Jesus. At once he had an interview with his Master, which was the starting-point of that entire devotion The Life of St. John. 15 of heart and consecrated life which has so indellibly im- pressed all believers in Christianity. From the narrative as given by John, he followed his new Teacher into Galilee, was with him at the marriage- feast of Cana, journeyed with him to Capernaum, thence to Jerusalem (ii. 12, 13), and from there returned through Sa- maria (iv. 8). John, then, for an uncertain interval of time, resumed his former occupation. Jesus visits him, and again calls him, possibly more than once (Matt. iv. 18, 21, Luke v. 1-11), to become an Apostle and fisher of men. He leaves his chosen vocation and takes up the work in God’s spiritual kingdom, being joined, at the same time, by his brother James, and also, Peter,—a chosen three whose number was soon to be augmented to twelve, not as disciples only, but as special representatives, to be termed Apostles. In this list the foremost names have always been, John, James, and Peter, sons of Zebedee and Jonah. They belonged to the innermost eircle of the Lord’s friends, and unquestionably John was foremost in his confidence and love. Peter, John, and James were with him in the chamber of death when he raised the daughter of Jairus (Mark v. 37-42), in the glory of the transfiguration (Matt. xvii. 1, 2), when he foretold them of the destruction of Jerusalem (Mark xiii. 3, in this instance Andrew was present), and in the agony of Gethsemane (Matt. xxvi. 37). In this group Peter was always the chief spokes- - man, owing to his impetuous nature, yet to John belongs the more memorable distinction of being the disciple whom Jesus loved, and consequently the nearest and dearest to the Master, which love, in turn, was reciprocated with a more single and undivided heart than that portrayed in any of the other disciples. There are certain striking facts which indicate why the character of John was worthy of the love of Jesus. The name, Boanerges, implies vehemence, zeal and intensity. On three specified occasions his burning nature displayed itself ; once when he rebuked one who cast out demons in the Lord’s 16 Study of the Gospel of St. John. name because he was not of their company (Mark ix. 38, Luke ix. 49); he stood ready to call down fire from heaven that the Samaritan villagers, who refused to receive Jesus, might be consumed (Luke ix. 54), and once again, on the last journey to Jerusalem, Salome, as the mouth-piece of her two sons, begs that they might sit, the one on the Messiah’s right hand, and the other on His left, in His kingdom. This ambition, not- withstanding his close intimacy with the Master, shows that he was still ignorant of the true nature of Christ’s kingdom. Being challenged, the same bold temper and burning zeal were made manifest. He was willing to go through the fiery furnace in order to be close to the companionship of Jesus (Matt. xx. 20, 22), and his after life proved that his accepta- tion was fully exemplified. This strong nature properly at- tuned by Jesus, lost none of its zeal, but brought to the sur- face the gentleness of that love which constitutes the principal feature in the mission of Christ. As the mother of John had taken her place among the women who followed Jesus in Galilee and ministered unto Him of their substance (Luke viii. 8), and journeyed with him on his last visit to Jerusalem (Luke xxiii. 55), it is more than probable that through her the son came to know more of Mary of Magdala whose character he depicts with a master stroke; and that other Mary whom he was afterwards to honor by a special command. The fulness of his narrative (xi.), omitted in the Synoptics, leads to the conviction that he _ was well acquainted with the family of Bethany. It is not necessary to dwell upon the history of the Last Supper, prepared by Peter and John. It is enough, in this connection to point out that John was there, as ever, the dis- ciple whom Jesus loved, and favored by reclining at the table with his head upon the Master’s bosom (xiii. 23). Τὸ him the eager Peter makes sigus of impatient questionings that he should ask who it was that should betray Him (xiii. 24). He returns with Jesus to the Mount of Olives, and is within sight or hearing of the conflict in Gethsemane; and when the be- The Life of St. John. 17 trayal is accomplished, after the first moment of confusion, with Peter he follows afar off, whilst the others have sought safety in flight (xviii. 15). He alone, of all the disciples, fol- lows Jesus to the council-chamber, and even to the preetorium of the Roman Procurator, and there hears the conversation between Jesus and the Roman governor (xviil. 28-38). From thence, notwithstanding the sorrows and terrors of that oe- casion, buoyed up by that love which is stronger than death, he followed, accompanied by a few faithful women, to the place of crucifixion, and there he was to be a son to that mother who was then left desolate (xix. 26, 27). It would ap- pear that the Sabbath which followed, John spent with the same faithful believers, and regardless of the denial of Peter he does not break his old friendship, and on Easter morning they go to visit the sepulchre. To them Mary of Magdala first runs with the information that the sepulchre is empty (xx. 2); and together they were first to see what the strange words meant. John is first at the tomb, but Peter, the less restrained by awe, is the first to enter (xx. 4-8). After re- maining about Jerusalem for at least eight days, together they return to Galilee and seek refreshment in their suspense by resuming their former occupation (xxi. 1-3). Here the differ- ent characteristics of the two companions shew themselves. John is the first to recognize the form of the Lord as seen in the morning twilight, and Peter the first to spring overboard and swim towards the shore where He stood speaking to them {xxi. 5-8). The Gospel closes with a view of the deep aftec- tion which united the two disciples. Peter was not satisfied with the revelation of his own future, but also desired to know that of his friend—“And what shall this man do?” (xxi. 18-21). The history of the Acts of the ΚΙ ΤΣ proves the two friends still united. They were present at the Ascension and on the day of Pentecost; together they entered the Temple as worshippers (Acts iii. 1), and boldly protested against the Sanhedrin (Acts 111.15). John’s views having become greatly 18 Study of the Gospel of St. John. enlarged he receives the Samaritans as brethren (Acts viii. 14). We lose sight of him at Jerusalem (Acts vill. 25) after the return from Samaria; but he was not there at the time of St. Paul’s first visit (Gal. i. 18, 19). Some fifteen years still later (A. D. 50) he was at Jerusalem, and with the other Apostles considered the difference between the Jewish and the Gentile Christians (Acts xv. 6). At this time his reputation was great, for Paul speaks of him as being one of the three “pillars” of the Church (Gal. ii. 9), while the Scriptures are silent con- cerning his work during this period, yet his character, the in- terest taken if Paul and Barnabas, and the command given to them, would lead to the assumption that he was engaged in teaching, exhorting and organizing the Christians of Judea. Evidently his life was undergoing a change by being mel- lowed, and rising step by step to that high serenity which was perfected in the closing period of his life. e. The Traditional Period. The traditions of a later age, with a more or less show of likelihood, come in to fill up that gap which separates John from Jerusalem and leaves him at Ephesus. He may have been detained in Jerusalem by the sacred trust imposed on him by Christ in the case of the Virgin. During his pro- longed stay in and around the Holy City he acquired that mi- nute knowledge of its topography which marks the Fourth Gospel. r The date of John’s final departure from Jerusalem is unknown. It is also uncertain whether or not he jour-- neyed direct to Ephesus. It may be confidently assumed that he was not at Ephesus before the work of the Apostle Paul had been completed. It may be safely affirmed that he ministered at Ephesus during the latter part of his life; but what was the extent of his work and the circumstances of his outward life, we are hopelessly left in doubt. He is described (Eusebius’ Eccl. Hist. B. IIT. C. 31) as a priest wear- ing the sacredotal plate, which was the special badge of the a sa Lee ; ΡΥ \ The Life of St. John. 19 high-priest (Ex. xxxix. 30). On the assumption that he was the : author of the Epistles ascribed to him, and also of the Apoe- alypse, then the writings imply that certain persecutions, either local or general, drove him to Patmos (Rev. i. 9); that the seven Churches, of which Asia was the center, were objects of his special solicitude (Rev. i. 11); that he encountered un- believers in the truth, on which he grounded his faith (1 Jno. iv. 1, 2 Jno. 7); and that he was withstood by malicious eeards (3 Jno. 10). The traditional picture of John δ εξ ἀρὰ both the prob- able and the improbable. He is ship-wrecked off Ephesus, but arrives in that city in time to check the heresies which were being propagated in the Church. About this time he numbers among his disciples, Polycarp, Ignatius, Papias and others. Afterwards taken to Rome, under Domitian’s perse- cution, and there thrown into a cauldron of boiling oil which, however, has no powers to do him injury; from there sent to labor in the mines of Patmos; returns to Ephesus on the accession of Nerva; settles the canon of the Gospel-history, and writes his,own to supply what was wanting; meets here- sies with the strongest possible protests; through his agency — the temple of Artemis is despoiled of its magnificence ; in- troduces Jewish mode of celebrating the Easter feast; with- out harm drank the cup of hemlock; that when he felt death approaching he calmly laid himself down in the sepulchre, which had been prepared for him under his own direction, and quietly passed away; that after his interment there came strange movements in the earth over him, and when the tomb was opened it was found to be empty. Among the many traditions which cluster around the name of John, the three following deserve more than a pass- ing notice: Once going to bathe at Ephesus and perceiving Cerinthus within, he immediately rushed out crying, “ Let us fly, lest even the bath-house fall on us, because Cerinthus, the enemy of the truth, is within.” Cerinthus had denied the realty of the Incarnation. _ The story was doubtless invented 20 Study of the Gospel of St. John. for the purpose of opposing the views of those who held sim- ilar doctrines. John, after his return from Patmos, made a tour of the cities that he might appoint presbyters. In one of the cities his attention was attracted by a lad of noble bearing, whom he specially commended to a presbyter for instruction, but who neglected him. Soon after the young man went from bad to worse, and finally became chief of a set of bandits. When the Apostle returned to that city he confounded the presbyter by saying, ‘“ Come, restore to me my deposit,” for he knew he had received no money from John. He then de- manded the young man, but only to receive the story of his downfall. The Apostle, without delay, mounted a horse, and in haste rode to the region infested by the robbers, and was taken by them. When the chief recognized him he turned to fly, but the aged Apostle entreated him to stay, and by his loving tears and kindly exhortations induced him to return to the Church, to which in due time he was restored. The third story is that towards the close of his life, when he was so infirm that he had to be carried to and from the church, and was too weak to preach, at the close of the service he would often say no more than this, “Little children, love one another.” His hearers having become wearied of this, said to him, “‘ Master, why dost thou always say this?” The ven- erable Apostle replied, “It is the Lord’s command; and if this alone is done, it is enough.” The traditions represent the two sides of his character, both of which are intense. We have the intensity of action, intensity of thought, intensity of love and intensity of hate. His love was not only tender, but also keenly spiritual. His love of truth and devotion to Jesus were so great that he hated lukewarmness, insincerity, falsehood and all other man- ner of wrong. He never hesitated to rebuke evil and all other opposition to the truth. Yet in these rebukes and stern integrity he was ever alive to the wants of humanity, and never swerved in his love for the brotherhood of man. The Life of St. John. 21 From one point of view the traditions or stories concern- ing him are disappointing. In vain is the effort to separate the false from the true. All our conceptions of the Apostle’s mind and character must be derived solely from the New Tes- tament. There the truest conception is given in the announce- ment that he was “the disciple whom Jesus loved;’ who possessed a burning zeal for the Master’s glory; the great Apostle of Love, not on account of an easy temper, an indefi- nite benevolence, or a character soft, yielding and feminine, but as one continually growing, more and more, into the hkeness of Him whom he tenderly loved. His vision became -unclouded in the possession of the Eternal Word, and his re- collections of Him who spake as man never spake were acute and positive. And thus, near the end of a long and noble life he was specially fitted to write that Gospel which has been called “the Gospel of Eternity,” and “the Gospel of Love,” for, from his early manhood upwards, he had been an Apostle; his head had rested on the bosom of the Savior of Man; he had stood beside the Cross; had witnessed the Ascension; had cherished till her death the mother of the Master; had seen the close of the Jewish dispensation, and the overthrow of the Holy City, and finally a long life of con- templation and an eye-witness of the spreading of the Gospel. It is universally conceded that St. John lived to a great age, and probably died about the year 100 a. p., and was buried at Ephesus. 22 Study of the (ὐοϑρεῖ of St. John. ve CHAPTER IL. AUTHENTICITY OF THE FOURTH GOSPEL. The Fourth Gospel is one of singular charm and surpass- ing value, and must be regarded as one of the main pillars of historical Christianity. Indeed Christianity would remain were the apostolic authorship, or its credibility, disproved ; because, before it was written, the doctrines of Jesus and his resurrection had been extensively proclaimed, and churches established. But without this Gospel our conceptions of Christianity would be materially changed. I. SraTEMENT oF Dovusts. The genuineness of the Fourth Gospel has not only been called in question, but also has been made the battle-ground of the New Testament. In the prolonged controversy some of the most acute minds in the Christian Church have been engaged, and divers schools of thought established. The opinions formed upon supposed critical grounds may be ranged into four classes, of which the following will serve as an abridged expression : a. Classes of Opinions. First Opinion: “ The Fourth Gospel was written by the Apostle John, the son of Zebedee. The statements contained in that Gospel are all true; the discourses which the author puts into the mouth of Jesus were actually held by him.” This is the orthodox and traditional view, and held generally by the vast body of Christians, and supported by such crities as Godet, Keil, Schanz, Westcott, and others. Second Opinion: “The Fourth Gospel is, in fact, by the Apostle John, although it may have been revised and re- Statement of Doubts. 23 touched by his disciples. The facts recounted in that Gospel are direct traditions in regard to Jesus. The discourses are often from compositions expressing only the manner in which the author had conceived the mind of Jesus.” This is the opinion of Ewald, and in some respects that of Beyschlag, Ritschl, Weisse, Sanday, Reuss, and E. A. Abbott. Third Opinion: “The Fourth Gospel is not the produe- tion of the Apostle John. It was attributed to him about the year A.D. 100. The discourses are almost entirely fictitious; but the narrative parts contain valuable traditions, ascending in part to the Apostle John.” This is the opinion of Renan, Weizsaecker, and Michael Nicolas. . Fourth Opinion: “* The Fourth Gospel is in no sense the work of the Apostle John. And whether, as regards the facts or the discourses which are reported in it, it is not a historie book; it is a work of the imagination and in part allegorical, concocted about the year 150, in which the author has pro- posed to himself, not to recount actually the life of Jesus, but to make believe in the idea that he himself had formed of Jesus.” This constitutes the radical view, and with some variations held by Baur, Schwegler, Strauss, Zeller, Volkmar, Helgen- field, Schenkel, Scholten, Rénille, Tayler, and Holtzmann. b. History of Doubts. The first doubts of the authenticity of this Gospel, based upon critical grounds, were brought forward in the seven- teenth century, in England, by an unknown writer, which were refuted by the great scholar, Le .Clere. Anterior, how- ever, to this, certain questions arose concerning this Gospel. Cerdon, Marcion, the Montanists, and other ancient heretics did not deny the authenticity of the Gospel, but held that the Apostle was mistaken, or else the Gospel had been interpo- lated in those passages which were opposed to their tenets. Sometime in the latter half of the second century, a few eccentric individuals (there is no ground for supposing they constituted a sect) denied the genuineness of the Gospel of 24 Study of the Gospel of St. John. John. They received the nickname of Alogi, which has the double signification of “deniers of [the doctrine of |] the Lo- gos” and “ men devoid of reason.” Their difficulty with this Gospel was solely a doctrinal one. They likewise rejected the Apocalypse, and ascribed both books to Cerinthus, a co- temporary of St. John; but appealed to no tradition in sup- port of their view. The next recorded instance belongs to the year 1792, when the attack was renewed by Edward Evanson, in a book entitled, On the Dissonance of the Four Evangelists. The si- lence was again broken in 1820, when Bretschneider, in his Probabilid, renewed the assault. His arguments are strong in comparison with those of his predecessors. He relies chiefly on the strangeness of such language and thoughts as those of St. John coming from a Galilean fisherman, and the difference between the representations of the person and manner of the speech of Jesus given by the Apostle and the Synoptists. The Probabilia aroused a multitude of critics who so thoroughly replied to it that Bretschneider retracted his opinion, and ad- mitted that his objections had been fully answered. No other opponent of the genuineness of the Gospel ap- peared until 1835, when Dr. Strauss, in his Life of Jesus, re- newed the contest. He was answered by Neander, Tholuck, Hase, Liicke, and others. Moved by these replies, Dr. Strauss retracted his doubts in 1838, but again advanced them in 1840. ce. The Tiibingen School. Next comes the famous school of Tiibingen, from which have been derived all the recent adverse criticism on the Gos- pel. The leader of this school was the late Dr. F. C. Baur, a man possessed of vast learning, great industry and acute in- sight. A characteristic of his criticism is the doctrine of in- tention. Thus he ascribes to the New Testament writers a special aim, which leads them to exaggerate certain facts, and omit or invent others. He seeks everywhere for some party _ or private purpose which colors the narrative, and to the au- Statement of Doubts. 25 thor of the Fourth Gospel he ascribes the deliberate purpose of passing himself off as the Apostle, in order to impose on the Church his doctrine of the Logos. The rejection of John’s Gospel by the Tubingen critics is a part of their plan in the attempted reconstruction of early Christian history. They declare there was a radical difference and hostility between the Jewish and Gentile types of Christianity,—the one led by Peter at the head of the original disciples, and the other party that adhered to Paul. Several books of the New Testament they ascribe to the effort, made at a later day, to bridge over this gulf; and the Fourth Gospel is a product of this pacifying tendency,— affirming it to have been written about the middle of the sec- ond century, by a Christian of Gentile birth, who assumed the name of John in order to give an apostolical sanction to his production. Holtzman, one of the leading exponents of the Tiibingen school has recently (1885) given the following reasons for his views: The prologue contains the only passage in the Gos- pel which treats of the pre-existence and eternal being of Jesus, and differs wholly in tone from the Synoptic Gospels. The historic element, in John, yields to the supernatural and philosophic one. New historic facts are introduced, besides characters, places and situations which are not in the first three Gospels. In John the scene of Christ’s labor is laid chiefly at Jerusalem, but in the Synoptics around Galilee. Important events recorded in the first three Gospels are omitted by John, such as the Temptation, the Sermon on the Mount, the Transfiguration, and many miracles relating to demoniacal possessions. The Synoptics give but one year for the public life of Jesus, while John requires more. The events in the Fourth Gospel are for the sake of introducing the conversations, not for their own sake, as in the Synop- tics. John’s Christ teaches in allegories instead of popular parables. The teachings of Jesus in the first three Gospels bear immediately on earthly life and human conduct, and 20 Study of the Gospel of St. John. that in John on more ideal themes. In the Synopties Jesus teaches moral truth; and in John, he inculcates faith in him- self. In John there is no development in the ideas of Jesus, or only trace of growth and struggle; for all is in broad con- trast of light and shadow, of good and evil, and lacking that variety of earthly color which is found in the other narrations. The Synoptics are a collection of single, scarcely connected facts, while John’s is a connected whole, and filled with a spir- itual life, searcely to be found in the others. Holtzman thinks these contrasts are so difficult to explain that the easiest way out is to suppose the Fourth Gospel not the work of an apostle, but the fruit of a long development _of Grecian thought. However, Holtzman ends by declaring that, owing to the variety of views still existing among the ablest critics, the.problem of the Fourth Gospel is more and more an open question. The constant shifting of the date of the Gospel, by the destructive critics, must even present an alarming state of af- fairs to that school. There is now a general agreement that the very late date assigned by Baur and Schwegler—some- where between the years 160 and 170 a. D.—can not be main- tained. Scholten and Zeller retreat to 150; Hilgenfeld goes back to 130 or 140, being at last constrained to admit its use by Justin Martyr; in the first volume of his History of Jesus Keim, with great confidence, placed it between the years 110 and.115, but soon perceiving the fatal consequences of such an admission, in the last volume, and in the abridged edition of his work, he goes back to the year 130; Dr. Schenkel, al- though contributing nothing new on the subject, says, “‘ From the fact that the Alexandrian Gnostics were acquainted with this Gospel about the year 120-130, we are justified only in concluding that it was written at least some years earlier (110- 120).” Character of Jesus, Vol. I. It is thus seen that there has been an enforced shifting of the date of the Gospel of John to the earlier part of the sec- ond century. This presents serious difficulties on the suppo- ti4 bie 4 Statement of Doubts. 27 sition that the Gospel is spurious. Upon the weight of the uniform tradition that St. John spent the latter part of his life in Asia Minor, and died about the year 100 a. p., how could a spurious Gospel, so peculiar and different from the Syn- ’ optics, and so utterly unhistorical, as it is claimed, have gained currency as the work of an apostle both among the Christians and the Gnostic heretics, if it originated only some thirty years after St..John’s death, when there were still living so many who must have known whether he wrote such a work or not? An attempt has been made to obviate this difficulty by denying that the Apostle John was ever in Asia Minor. This view, originated ἴῃ: 1840 by Liitzelberger, a very wild writer, has been revived by and found strenuous advocates in Keim, Scholten, and others, though rejected and fully refuted by critics of the same school, as Hilgenfeld ; Baur and Strauss deemed it unworthy of notice. The historic evidence is de- cisively against it, and to attempt to support it by merely ar- bitrary conjectures, as Scholten does, leaves the impression that the writer has become desperate in defending his cause. d. Position of Renan. Renan, differing from the Ttibingen school, affirms that he is “convinced that the Fourth Gospel has an actual con- nection with the Apostle John, and that it was written about the end of the first century,” (Life of Jesus, Preface xv.) I “hold that the Fourth Gospel was not written by John him- self, that it was for a long time esoteric and secret in one of the schools which adhered to John. To penetrate into the mystery of this school, to learn how the writing in question was put forth, is simply impossible” (p. 315). ‘ This question of the authorship of the Fourth Gospel is assuredly the most singular that there is in literary history. I know of no ques- tion of criticism in which contrary appearances are so evenly balanced and which hold the mind more completely in sus- pense. . . . One of two things must be true; either the 28 Study of the Gospel of St. John. author of the Fourth Gospel is a disciple of Jesus, an intimate disciple, and belonging to the oldest epoch ; or else the author has employed, in order to give himself authority, an artifice. which he has pursued from the commencement of the book to the end, the tendency being to make believe that he was a witness as well situated as it was possible to be to render a true account of the facts. . . . Hither we must acknowl- edge John, son of Zebedee, as the author of the Fourth Gos- pel, or regard that Gospel as‘an apocryphal writing composed by some individual who wished to pass it off as a work of John, son of Zebedee” (p. 818). “ The author of the Fourth Gospel was assuredly a personage of the first order.” (Pre- face xxix). ‘There is one thing, at least, which I regard as very probable, and that is, that the book was written be- fore the year 100; that is to say, at a time when the Synop- tics had not yet a complete canonicity.” (Introduction xlv.) The above extracts, which might be further extended, are’ taken from the thirteenth edition of Renan’s Life of Jesus. The admissions cited, and the fact that Renan bases his Life of Jesus on the Fourth Gospel, should have placed him in that class which admits the Johannine authorship, but affirms that it has been revised and retouched by a later hand. “In this category Renan placed himself in the first edition of his Life of Jesus. It would be much easier to believe the latter than to assume the opinion afterwards embraced by Renan. He does not produce arguments to prove his assumptions, but proceeds upon the idea that they are true, and must be ac- cepted. To receive the views as held by Renan requires many suppositions, much imagination and a degree of credulity hardly admissible. It is not tenable that the Gospel was kept secret. The intelligence of the Christians, at that period, would not permit of a forgery. The extreme views put forth by Baur and his disciples, the more moderate tone of Renan, and the discussions engen- dered thereby have resulted favorably to the opinion of the Johannine authorship of the Fourth Gospel. Aa Historical Evidences. 29 Having presented a resumé of the adverse criticisms con- cerning the authenticity of the Fourth Gospel, our attention is next drawn to the evidences of its credibility. 11. Histrorrcan Evipencss. In considering the historical evidences for the Johannine authorship of the Fourth Gospel, it is necessary to bear in mind that it is agreed by all who maintain this position that the book was written towards the close of the first century, and at a time when the Synoptic Gospels had gained general currency; also, that the substance of its record deals with problems which belong to the life of the Church, and to a faith more fully developed. The theological literature of the Christian Church prac- tically begins with Ireneeus, Clement of Alexandria and Tertul- han, which writers use the Four Gospels as fully and as de- cisively as any modern author. What remains of the letters, apostolic treatises and fragments—few in number—that rep- resent the earlier literature of the second century, give very little scope for the direct use of the New Testament. Regarding these ancient testimonies there is one point, too frequently overlooked, upon which special stress should be laid, and that is, the main evidence for the genuineness of the Gospels is of an entirely different character from that adduced to prove the authenticity of any classical work. It is not the testimony of a few eminent Christian writers to their pri- vate opinions, but the evidence which they aftord of the whole body of Christians; and this respecting books in which they were deeply interested: and such books as were the very foun- dation of that faith which separated them from that world which exposed them to hatred, scorn, and persecution, and which often demanded the sacrifice of life itself. It should also here be noticed that the greater the differ- ences between the Gospels, real or apparent, the more difficult it must have been for them to gain that universal reception, which, all critics affirm, was accorded them during the last 30 Study of the Gospel of St. John. quarter of the second century, unless they had been handed down as genuine from the beginning. This observation ap- plies peculiarly to the Fourth Gospel as compared with the Synoptics. Nor should it be overlooked, for it is a matter of great significance that Eusebius, who had access to many works now lost, in his eclesiastical History, speaks without reserve of the Fourth Gospel as the unquestioned work of St. John. If there had been any doubts among the Christian writers, prior to his time, he certainly would have noticed them, for he has quoted the criticisms of Dionysius of Alexandria on the Apocalypse. . The unanimity of the churches during the second half of the second century, although widely separated, in the accept- ance of the Fouth Gospel, as the production of St. John, is such an inexplicable fact—supposing it to have been forged—that some of the destructive critics have resorted to the assumption that the early Christians were not critical and accepted as au- thentic any writing which seemed edifying, without an ex- amination of its authority. Thisis a mere assumption contra- dicted by the facts in the case. In the preface to his Gospel St. Luke assumes the critical position, rejecting the false and retaining the true. He affirms that many had taken in hand to set forth the things believed in by the Christians, and that “certainty”? might be known he would write in order the things wherein Theophilus had been instructed. What was this but a critical purpose to separate the uncertain and doubt- ful accounts of Jesus from those well-ascertained and verified? This gives sanction to the idea that critical judgment was ex- ercised in the Apostolic Church, and that influence must have produced an effect in the succeeding age. It is a well-known fact that many apocryphal and doubt- ful Gospels were in circulation at the beginning. Instead of being hostile to Christ they were zealous: to exalt him to the utmost,—to heap miracle on miracle; to paint the lily, and add ἃ perfume to the violet. Love for Christ might have re- ὦ Indirect Evidences. S31 tained them, but’ the sense of truth rejected them. If, as it has been so confidently asserted, the critical faculty at first was absent, and only blind feeling existed, why were all these well-meant but spurious narratives excluded, one after the other, from the received Scriptures? What has become of the “ Gospel of the Infancy,” ascribed to the Apostle Thomas ; the ““ Protoevangelium,” ascribed to James, brother of the Lord; the “ Gospel of the Nativity of Mary ;” the “ Gospel of Nicodemus,” and the ‘‘ Gospel to the Hebrews,” which once had high authority? The Churches rejected them one by one by that sense of truth which was just as much an ele- ment of primitive Christianity as the spirit of love; the spirit of truth which Jesus promised should he grven his disciples, and which should “take of his, and show to them.” The earliest historical evidence, subsequent to the New Testament itself, must be found in the remains of Christian literature belonging to the first three-quarters of the second century. These are scanty and of such a character that defi- nite references to the Gospels must not be expected, save what actually occurs therein. A few letters, such as the Epistle of Clement of Rome to the Corinthians, the Epistle ascribed to Barnabas, the short Epistle of Polyearp to the Philippians, the Epistles attributed to Ignatius, the Shepherd of Hermias, the Clementine Homilies, and the writings of the Apologists, Justin Martyr, Tatian, Theophilus, Athenagoras, and Her- mias constitute nearly all the literature of that period which has been preserved. The nature of the writings of the Apol- ogists hardly admit of the Gospels being mentioned by name. 1. Inovrrect EvipENces oF THE AUTHENTICITY OF THE FouRTH GOSPEL. Proceeding to the historical evidence of the genuineness of the Fourth Gospel the following points must be con- sidered : a. The attestation to this Gospel which has come down to us appended to the book itself. 92 Study of the Gospel of St. John. b. The testimony derived from the Apostolic Fathers. c. The testimony of the Primitive Fathers. d. The use of the Gospel by the various Gnostie sects. e. The use of the Gospel by Celsus, an opposer of Chris- tianity. The above enumeration would necessarily present an un- broken line of evidence. This would not be necessary in or- der to prove the genuineness of the writing. Even if the line should be broken, the universal acceptation of the Gospel during the last quarter of the second century, would prove its existence in a previous period. The line of evidence, however, is a remarkable one, and one of great strength, when the object of the early documents is considered. a. The Testimony Appended to the Gospel. The first and earliest external evidence of the genuine- ness of John’s Gospel is attached to the writing itself, and is found in all the copies which have been preserved, whether in the original or in ancient versions. It is true that the last verse of this Gospel (xxi. 25), according to Tischendorf, is written in a different hand in the Codex Sinaiticus, though by a contemporary scribe. On the palsographical question, however, Tregelles does not agree with him. In many copies it is said in a note that this verse has been regarded by some as a later addition. The Gospel concludes at the middle of the twenty-fourth verse of the twenty-first chapter. The last three verses of the chapter read thus: “ This report therefore went abroad among the brethren, that this disciple was not to die. And yet Jesus did not say to him, He will not die; but, If it be my will that he remain till I come, what is it to thee? This isthe disciple who testifieth of these things, and hath written these things.” Here the author of the Gospel concluded. The addition is, “And we know that his testimony is true. And there are also many other things which Jesus did; and if they were to every one written, I suppose that not even the world itself could contain Indirect Evidences. 33 the books that would be written.” Canon Westcott makes the Gospel end with the close of the twenty-third verse, and on the twenty-fourth and twenty-fifth verses remarks, ‘‘ These two verses appear to be separate notes attached to the Gospel before its publication. The form of verse twenty-four, con- trasted with that of xix. 35, shews conclusively that it is not the witness of the Evangelist. The words were probably added by the Ephesian elders, to whom the preceding narra- tive had been given both orally and in writing. The change of person in verse twenty-five (J suppose compared with we know) marks a change of authorship. It is quite possible that this verse may contain words of St. John (comp. xx. 30) set here by those who had heard them.” Comments in loco. In the phrase, ‘we know that Ais testimony is true,” we have either a real or forged attestation to the genuineness of the Gospel. If the Gospel had been forged at a period later than that of St. John, what possible credit could its author have supposed would he given to an anonymous witness? A forger would have named his pretended authority. The at- testation clearly presupposes that its author was known to those who first received a transcript of the Gospel. Upon this point Norton observes, “According to ancient accounts, St. John wrote his Gospel at Ephesus, over the church in which city he presided during the latter part of his long life. It is not improbable, that, before his death, its circulation had been confined to the members of that church. Thence copies of it would be afterwards obtained; and the copy for tran- scription was, we may suppose, accompanied by the strong attestation which we now find, given by the church, or the elders of the church, to their full faith in the accounts which it contained, and by the concluding remark made by the writer of this attestation in his own person.” Grenuineness of the Gospels, p. 461. It is further to be ae that the language is different ‘from that of John, and was at first probably written a little 34 . Study of the Gospel of St. John. separate from the text, and ata ey early period became in- corporated into it. b. The Testimony of the Apostolic Fathers. The Apostolic Fathers is a name giyen to certain writers who were disciples of and communed with the Apostles. Those generally included under the title are Clement of Rome, Ignatius, Polycarp, Barnabas, and Hermas. Some- times the name is extended to Papias of Hierapolis and the author of the Epistle to Diognetus. The writings ascribed to these men are among the earliest utterances of the Christian faith. With the exception of the Shepherd of Hermas, they are of the nature of occasional productions. They contain no attempt to formulate the truths of Christianity, but breathe a spirit of deep piety. There are but few references to the New Testament in them, and very few quotations. The Epistle of Clement to the Corinthians probably an- tedates the Gospel of John, although it shows traces of the thought which is characteristic of that book. The Epistle of Barnabas (A. p. 120-130) offers some correspondences and more contrasts with the teachings of St. John. Keim, al- though denying the authenticity of the Gospel, admits the probability that Barnabas refers to it. The Letters ascribed to Ignatius certainly fall within the first half of the second ~ century, and they contain allusions to and adaptations of this Gospel which can not seriously be considered doubtful. Among the more direct passages may be cited those which state that the true meat of the Christian is the “bread of God, the bread of heaven, the bread of life, which is the flesh of Jesus Christ,” and his drink is “ Christ’s blood, which is love incorruptible” (Rom. vii. comp. John vi. 82, 51, 53). Again: “The Spirit is not led astray, as being from God. For it knoweth whence it cometh and whither it goeth and testeth that which is hidden (Philad. vii.; comp. John iii. 8, xvi. 8). This coincidence with John 111. ὃ, is too strong to be ac- cidental; for the application in the Gospel is natural, while that in Ignatius strained and secondary. And again the eS eo Indirect Evidences. 35 words “being himself the door of the Father” (Philad. ix.) is probably an allusion to John x. 9. The decisive testimony, however, of the Apostolic Fathers, to the authenticity of John’s writings, belong to Polycarp and Papias. The Apostles appointed Polycarp a bishop of the church in Smyrna. Recent investigations, inde- ‘pendent of all theological interests, have fixed his martyrdom in 155-6 a. ν. (Lightfoot, Contemporary Review, 1875, p. 838), having been a Christian eighty-six years, and consequently having been alive during the greater part of St. John’s resi- dence in Asia. There is no good reason for questioning the statement that he associated with the Apostles John, Andrew and Philip. Irenzeus, who had seen him in his youth, says, “Tecan tell the place in which the blessed Polyearp sat and taught, and his going out and coming in, and the manner of his life, and the form of his person, and the discourses he made to the people, and how he related his conversation with John and others who had seen the Lord,” (Letter to Florinus). One short letter of Polycarp has been preserved, and in it there is a striking passage taken from I. John: “For whoso- ever does not confess that Jesus Christ is come in the flesh, he. is Antichrist, (Philippians vii.,; comp. I John iv. 2, 8). This is an exact reproduction of St. John’s thought in com- pressed language which is all borrowed from him. He places St. John’s words, so to speak, in a popular formula. It is admitted that the Gospel of John was written by the same one who penned the First Epistle of John. » ee ee a ..ώ. Δὲ... tai Direct Evidences. 67 the beginning, which we have heard, which we have seen with our eyes, which we beheld, and our hands handled, concern- ing the Word of life” (I Jno.i. 1). There can be no question but that the words ‘‘ we beheld” as here used, are to be taken literally. Now the word translated “we beheld” is not only the same in both passages, but also is the same in tense and in its general connection, and moreover is never used in the New Testament in the sense of “mental vision.” The point of the passage is that the Incarnation was historical, and that the disciples, one of whom was the writer, were witnesses. 2. Chapter xix. 35, “And forthwith came there out blood and water. And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saith true, that ye also may believe. For these things came to pass that.” In some respects this passage is remarkable. In the original text there is no repetition as given in the English translation. The contrast between the two words rendered “true” cannot be adequately given in an English rendering. The witness is described as fulfiling the true conception of witness, and not simply as being correct. It brings out the idea that he who gives testimony should be competent to speak with authority, and that the account of his experience should be exact, which represents the care of the writer. The general result of this examination is made distinct. To any one, (save such as may specially be disposed to carp at the direct meaning of language and to pick flaws that exist either in the imagination or the will), it must seem clear that the claim that the Fourth Gospel was written by an eye-wit- ness is attested by the strongest internal evidence, whether obtained directly or indirectly from the narrative itself. 68 Study of the Gospel of St. John. CHAPTER III. THE COMPOSITION OF THE GOSPEL. This chapter necessarily embraces quite a wide range of subjects, for here must be considered the occasion, place, date, object, plan, style, historical exactness, and the last discourses. I. Occasion. The earliest authorities represent that the Gospel of St. John was written at the request of those who were intimate with the Apostle. Doubtless St. John had often delivered its contents to them orally; and the elders desired that before his death it should be placed in permanent form, and thus be a perpetual guidance for the Church. The tradition in its simplest form has been preserved by Clement of Alexandria (a. ν. 190). He states on the authority of “the earliest pres- . byters,” that “last of all, John, perceiving that the external facts had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a Spiritual Gos- pel” (Eusebius’ Hecl. Hist. B. VI. c. 14. With additional details this statement is given in the “ Muratorian. Frag- ment” (A. Ὁ. 170), which says, “The Fourth Gospel is that of John, one of the disciples. When his fellow-disciples and bishops, entreated him, he said, ‘ Fast ye now with me for the space of three days, and let us recount to each other what- ever may be revealed to us.’ On the same night it was re- vealed to Andrew, one of the Apostles, that John should narrate all things in his own name as they called them to mind.” There can be no question but Jerome had before him either this fragment, or else the original narrative upon which it is based, for he says that ‘ecclesiastical history 6h CC Occasion. 69 records that John, when he was constrained by his brothers to write, replied that he would do so, if a fast were appointed and all joined in prayer to God; and that after this was ended, filled to the full with revelation, he indited the heaven sent preface: ‘In the beginning was the Word’” (Com. Matt. Prol.). : . Unquestionably difficulties of doctrine had arisen in the Christian Church. A new turn had been given to Christian- ity after the destruction of Jerusalem. The lingering and hampering connection with Judaism had been severed, and a readjustment of the interpretations of Christ’s promises had become necessary. Added to this was the rise of a Christian philosophy, shading of by strange comparisons and colorings to pagan speculation; all of which, called for a direct state- ment, in terms adequate to meet the emergency, by a voice of authority. Hence, we have the external evidence of the circumstances under which St. John was induced to compose his Gospel. Besides the records already cited, others attempt to define this more clearly. Irenzeus supposes John to have written his Gospel as a polemic against Cerinthus (III. 11. 1.). In the Scholia, attributed to Victorinus of Pettau (A. D. 304) © it is said that “he wrote the Gospel after the Apocalyse. For, when Valentinus and Cerinthus and Ebion and the others of the school of Satan were spread throughout the world, all the bishops from the neighboring provinces came . together to him, and constrained him to commit his own tes- timony to writing’ (Mique. Patrol. V. p. 333). This last state- ment appears to be only an amplification of the Asiatic tradition as preserved by Ireneus. As this view was widely disseminated it is more than probable that all point back to one account, which could not have been far removed from the time of the Apostle. It is safe to affirm that the Fourth Gospel was written after the Synoptics, at the request of certain Christian Churches, and presents a summary of the oral teachings of St. John upon the life of Christ, and that it met a want which had grown up τὸ Study of the Gospel of St. John. in the Church near the close of the Apostolic age; although it is impossible to procure specific details by which the whole truth might be elucidated. II. Puace. Early writers have mentioned both Patmos and Ephesus as the home of John at the time he wrote his Gospel; but the weight of evidence is in favor of the last named city. Treneus states that John wrote his Gospel whilst he dwelt in Ephesus of Asia (11. 1); Jerome states that John was in Asia when he complied with the request of the bishops of Asia, and others, to write more profoundly concerning the Divinity of Christ (Prol. in Matth.); and Theodore of Mopsuesta relates that John was in Ephesus when he was moved by his disciples to write his Gospel. The evidence in favor of Patmos comes from two anony- mous writers, one the author of the Synopsis of Scripture, which states that the Gospel was dictated by John in Patmos, and afterwards published in Ephesus, and the other, the an- thor of the work, De XII. Apostolis, which affirms that John was banished by Domitian to Patmos, where he wrote the Gospel. The later date of these writers would hardly over- balance the statements of the earlier Fathers who seemingly had more accurate knowledge. After the destruction of Jerusalem, A. D. 69, the city of Ephesus became the center of the active life of Hastern Christendom. Even for a time Antioch became less conspic- uous. The city was half-Greek, half-Oriental, and was visited by ships from all parts of the Mediterranean, and united by great roads with the markets of the interior, was the common meeting-place of various characters and classes of men. It contained a large church of faithful Christians, a multitude of zealous Jews, an indigenous population devoted to the wor- ship of a strange idol whose image was borrowed from the East, its name from the West. In the Xystus of Ephesus, free-thinking philosophers of all nations disputed over their Date. 71 favorite tenets. The city was famed for its Temple of Diana, one of the seven wonders of the world. This marvellous building was despoiled of its treasures by Nero, burned by the Goths, and finally destroyed by the iconoclasts, in the reign of Theodosius i., who issued his celebrated edict against the ceremonies of the Pagan religion, a. Ὁ. 381. This city would especially be favorable for St. John in his work of ex- tending the Christian Church. ' III. Dare. The time when the Gospel was written is of great im- portance in its interpretation, and to this phase of the ques- tion more than ordinary attention must be accorded. Among the learned various opinions have been entertained. Basnage and Lampe supposed it to have been written prior to the de- struction of Jerusalem; and in conformity to this opinion Dr. Lardner fixed the date in the year 68; Dr. Owen in 69; Michaelis in 70; Chrysostom and Epiphanius, among the an- cient fathers, and Dr. Mill, LeClere, and Bishop Tomline among the moderns, refer its date to the year 97; Jones to 98; Bertholdt to the last decade of the first century, and Dr. Plummer from the year 80 to 95. The principal argument for the early date is derived from John v. 2, where the Apostle says, “ Now there is at Jerusa- lem, by the sheep-gate, a pool, which is called in the Hebrew tongue Bethesda, having five porches.” It has been urged that Jerusalem must have been standing when these words were written; and if written after the destruction, the words would have been, “‘ Now there was at Jerusalem a pool,” ete. This argument is quite superficial, for it presupposes that the pool of Bethesda was dried up or destroyed at the time of the overthrow of the ill-fated city. It is well-known that when Vespasian ordered the city to be demolished, he permitted some things to remain for the benefit of the garrison stationed there. It would be but natural that the wells and bathing places should be spared, for the soldiers would not purposely 72 Study of the Gospel of St. John. be deprived of a grateful refreshment. The statement of the ~ Evangelist looks no farther than the pool of Bethesda, and has no view of the state of Jerusalem. The argument de- duced from the above passage, in favor of an earlier date, is more specious than forcible, and must be considered as in- conclusive. There are marked peculiarities of the Gospel which fore- ibly argue that it was written quite a number of years after Jerusalem was destroyed. Among these we may enumerate the following: a. The omission of ALL PROPHETIC REFERENCE to the de- struction of Jerusalem. Before that event all the sacred writers frequently referred to it, as is manifest from an in- spection of the Synoptics, the Acts and some of the Epistles. Afterwards there was less occasion to mention it, partly because the event was known to have verified the prophecy, and especially because it was no longer necessary for the disciples to be on their guard against the danger of perishing in the general destruction, and moreover they needed not the assurance that they should obtain rest, by the prostration of the persecuting Jews. The Synoptics contain a full account of Christ’s prophetic spirit in his foretelling the destruction of Jerusalem, and of its celebrated Temple, with all its preceding signs and con- comitant and subsequent circumstances. The signs which were to precede the destruction of Jerusalem are thus enum- erated: the appearance of false Messiahs (Matt. xxiv. 4, 5, Mark xiii. 5,6, Luke xxi. 8); wars and commotions (Matt. xxiv. 6, 7, Mark xiii. 7, 8, Luke xxi. 9, 10); famines, pesti- lences and earthquakes (Matt. xxiv. 7, Mark xiii. 8, Luke xxi. 10, 11); fearful sights and signs from heaven (Luke xxi. 11); the persecution of the Christians (Matt. xxix. 9, Mark xiii. 9, Luke xxi. 12); and the preaching of the Gospel throughout the known world (Mark xiii."10)._ The circumstances of the destruction of Jerusalem are thus given: Jerusalem compassed by armies (Matt. xxiv. 15, Mark xiii. 14, Luke xxi. 20); when Date. 73 the Christians were to escape from the city (Matt. xxiv. 16-18, Mark, xiii. 14-16, Luke xxi. 21); false Christs and false pro- phets during the siege (Matt. xxiv. 24, Mark xiii. 22); misery of the Jews (Matt. xxiv. 19, 21, Mark xiii. 17, 19, Luke xxi. 22-24); and the total destruction of the Temple and City (Matt. xxiii. 37, 38, xxiv. 2, Mark xiii. 2, Luke xiii. 34, 35, xix. 44, xxi. 6, 24). As these words fell from the lips of the Master, and upon a point vital to the Jewish nation, it would be most unaccountable that John should fail to record them, unless the event had passed some years previous to the date of his writing. Ὁ. The Seconp Comine oF Curist, by the ablest commen- tators is recognized to have been in spirit and power; and that this took place at the destruction of Jerusalem, which resulted in the abolition of the Jewish dispensation, and the establishment of the kingdom of heaven in the earth. Of the fifty-seven passages referring to this event, seventeen are found in the Synoptics (Matt. x. 23, xvi. 27, 28, xxiv. 3, 29-35, 39, 44, xxv., xxvi. 64; Mark viii. 38, ix. 1, xiii. 3, 4, 28-31; Luke ix. 26, 27, xxi. 5-7, 27-32; xii. 40, xvii. 22-24), and none in the Gospel ot John. The subject is an important ‘one. Three chapters in Matthew (xxiv.-xxvi.) are devoted to this event, and the Epistles contain frequent allusions to it. The Apostles expected the event to occur in their day and so taught, as they had a right to, for Jesus had declared that their generation would not pass away till all was fulfiled. The teachings of Jesus on this subject must have been known to John, and his silence on a theme so frequently spoken of ean only be accounted for from the fact that he recognized that the fulfilment had taken place prior to his composition of the Gospel. There are seven passages, two of which occur in John’s writings (xiv. 3, and 1 Jno. 111. 2), that are generally sup- posed to refer to Christ’s final coming at the resurrection of the dead. The passage “If I will that he tarry till I come, what is that to thee?” (xxi. 22) is simply explanatory, belong-. ΄ * 74 Study of the Gospel of St John. ing to a saying that went abroad among the brethren that — John should not die. It was equivalent to saying, If I will that he escape martyrdom and die in peace, what is that to thee? The early persecution against the Christians was al- most wholly instituted by the Jews; and when their power was broken, by the fearful calamity which befell them (Matt. xxiy.), the disciples had rest for several years. Although not connected with this question, yet it should probably be referred to, that, inasmuch as, it has been de- clared that “ this same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1. 11), must mean the bodily coming of Christ at the end of time, because he did not come in like manner at the destruction of Jerusalem. It is only necessary to observe that ὃν-τρόπον, here rendered “like manner,” oc- curs in the New Testament eight times. It is rendered as six times (Matt. xxi. 37, Luke xiii. 84, Acts vil.-28, xv. 11, xxvii. 25, 2 Tim. 111. 8), and once conversation (Heb. xiii. 5). In the first passage (Matt. xxiii. 37) it would hardly be affirmed that Jesus would gather “thy children together in like manner as a hen gathereth her chickens under wings.” ce. The particularity with which this Evangelist EXPLAINS THE JEWISH NAMES AND CUSTOMS indicates that he wrote for the information of those, who, by distance of place and lapse of time, were unacquainted with them. Similar explanations occur in the Synoptics, but they are less frequent and par- ticular. In John these explanations would be necessarily more marked because many more Gentiles, and of more dis- tant countries, had embraced Christianity, which would require such explanations in order that the facts might be fully set forth. The feasts and other peculiarities of the Jews would be but little understood by the Gentiles of Asia Minor, thirty years after the destruction of Jerusalem. Under the consideration of ‘ Occasion and Date”? West- cott has copiously set forth the reasons for ascribing a late Te ee, ee er ἢς τωι Date. 75 date to this Gospel. As it bears more or less on the interpre- tation of the Gospel, it is here transcribed in full. d. “ No one can read the Fourth Gospel carefully with- out feeling that the WRITER OCCUPIES A POSITION REMOTE from the events which he describes. However clear it is that he was an eye-witness of the Life of the Lord, it is no less clear that he looks back upon it from a distance. This is the im- pression which is conveyed by the notes which he adds from time to time in interpretation of words or facts (vil. 39, xii. 33, ΧΙ. 9, 382, xix. 36, xxi. 19). These notes offer a remark- able contrast to those in which attention is called in the First Gospel to the present and immediate fulfilment of prophecy. One plain proof of this is found in the manner in which he records words which point to the spread of the Gospel be- yond the limits of Judaism. This characteristic view is dis- tinctly brought out in the interpretation which he gives of the judgment of Caiaphas: ‘ Now this he said not of himself, but being high-priest in that year, he prophesied that Jesus should die for the nation, and not for the nation only, but in order that he might gather together in one the children of God that were scattered abroad’ (xi. 51,52). Itis beyond question that when the Evangelist wrote these words, he was reading the fulfilment of the unconscious prophecy of Caiaphas in the condition of the Christian Church about him. “The same actual experience of the spread of the Gos- pel explains the prominent position which St. John assigns to those sayings of Christ in which he declared the universal- ity of his mission: ‘Other sheep I have which are not of this fold; them also must I lead . . . . and they shall be- come one flock, one shepherd’ (x. 16); ‘I, if I be lifted up from the earth, will draw all men unto myself’ (xii. 32); the Son has ‘ authority over all flesh’ (xvii. 2); ‘all that which the Father giveth me, shall come to me; and him that cometh to me I will in no wise cast out’ (vi. 87); the knowledge of God and of Jesus Christ ‘is eternal life’ (xvii. 8); and this knowledge, the knowledge of the truth, conveys the freedom, τὸ Study of the Gospel of St. John. of which the freedom of the children of Abraham was only a type (vill. 31); the final form of worship is the worship of ‘the Father,’ in which all local and temporal worships, typi- fied by Gerizim and Jerusalem, should pass away (iv. 21). “This teaching receives its final seal in the answer of Pilate: ‘Thou sayest that lama king. To this end have I been born, and to this end am I come into the world, that [ should bear witness unto the truth. Every one that is of the truth heareth my voice’ (xviii. 87). The relation of the be- liever to Christ is thus shown to rest on a foundation which is of all most absolute. Christ, while he fulfiled ‘the Law.’ which’ was the heritage of the Jews, revealed and satisfied the Truth, which is the heritage of humanity. ‘‘There are indeed traces of the announcement of this universalism of the Gospel in the Synoptic narratives, and especially in that of St. Luke. It is taught there that Christ came as ‘ the salvation prepared before the face of all the peo- ples, a light for revelation to Gentiles, and a glory to God’s people Israel ’ (11. 31, 32); ‘repentance unto remission of sins’ was to be preached ‘in his name unto all the nations begin- ning from Jerusalem’ (xxiv. 47). It may be possible also to see in the face of the Prodigal Son an image of the restora- tion of the brethren in their Father’s home. But in these cases the truth is not traced back to its deepest foundation ; nor does it occupy the sane relative position as in St. John. The experience of an organized Christian society lies between the two records. « This is plainly intimated by the language of the Evan- gelist himself. He speaks in his own person of the great crisis of the choice of Israel as over: ‘ He came to his own and his own people received him not’ (i. 11); and so in some sense, the choice of the world was also decided, ‘the hght hath come into the world, and men loved the darkness rather than the light’ (iii. 19). The message of the Gospel had al- ready been proclaimed in such a way to Jew and Gentile that Date. 77 a judgment could be pronounced upon the general character of its acceptance. “This typical example serves to show how St. John brings into their true place in the completed edifice the facts of Christ’s teaching which were slowly realized in the course of the apostolic age. And while he does so, he recalls the words in which Christ dwelt upon that gradual apprehension of the meaning of his life and work, which characterized in fact the growth of the catholic Church. Throughout the last discourses of the Lord, the great change to the apostolate we seem to hear the warning addressed to St. Peter at the outset: ‘What I do thou knowest not now, but thou shalt come to know afterwards’ (xii. 7). It is implied in the re- cital that the words of patient waiting had found their accom- plishment by the mission of the new advocate: ‘I have yet many things to say unto you, but ye can not bear them now ; howbeit when He is come, even the Spirit of Truth, He shall guide you into all the truth’ (xvi. 12; comp. xv. 26). Even if Christ had already ‘made known all things’ (xv. 15), there was need of the long teaching of time, that his disciples might master the lessons which they had implicity received. “The record of these appeals to a future growth of knowl- edge can admit of only one interpretation. In dwelling on such aspects of Christ’s teaching, it is clear that the Evangel- ist is measuring the interval between the first imperfect views of the Apostles as to the kingdom of God, and that just ideal which he had been allowed to shape, under the teaching of the Paraclete, through disappointments and disasters. Now at length, on the threshold of a new world, he ean feel the di- vine force of much that was before hard and mysterious. He had waited till his Lord came; and he was enabled to recognize His Presence, as once before by the lake of Galilee, in the un- expected victories of faith. “Τὴ the last quarter of the first century, the world relat- ing to the Christian Church was a new world; and St. John presents in his view of the Work and Person of Christ (1) 78 Study of the Gospel of St. John. THE ANSWERS WHICH HE HAD FOUND TO BE GIVEN IN HIM to the problems which were offered by the changed order. The overthrow of Jerusalem, carrying with it the destruction of the ancient service and the ancient people of God, the estab- lishment of the Gentile congregations on the basis of St. Paul’s interpretation of the Gospel, the rise of a Christian philosophy from the contact of the historic creed with Eastern and West- ern speculation, could not but lead one who had lived with Christ to go back once more to those days of a divine dis- cipleship, that he might find in them, according to the prom- ise, the anticipated replies to the questionings of a later age. This St. John has done; and it is impossible not to feel how in each of these cardinal directions he points his readers to words and facts which are still unexhausted in their appli- cations. ““We have already touched upon the treatment of the Jewish people in the Fourth Gospel. They appear as the heirs of divine blessings who have Esau-like despised their birthright. The prerogatives of the people and their misuse of them are alike noted. But in this respect their is (2) ong MOST STRIKING DIFFERENCE BETWEEN THE FourtH GosPEL AND THE OTHER THREE. The Synoptic Gospels are full of warnings of judgment. Pictures of speedy desolation are crowded into the record of the last days of the Lord’s ministry (Matt. xxiv., Mark xiii., Luke xxi.) His coming to judgment is a central topic. In St.John all is changed. There are no prophecies of the seige of the Holy City ; there is no reiterated promise -of a return; the judgment had been wrought. Christ had come. There was no longer any need to dwell upon the out- ward aspects of teaching which had in this respect found its accomplishment. The task of the Evangelist was to unfold the essential causes of the catastrophe, which were significant for all time, and to show that even through apparent ruin and failure the will of God found fulfilment. Inexorable facts had revealed the rejection of the Jews. It remained to show that this rejection was not only foreseen, but that was also vid te, “eS κ᾿ eet Ὰ MALL 303.4 ΜῈ ἌΡ ae ee ἘΝ Date. 79 morally inevitable, and that involved no fatal loss. This is the work of St. John. He traces step by step the progress of unbelief in the representatives of the people, and at the same time the correlative gathering of the children of God by Christ to Himself. There was a divine law of inward affinity to good or evil in the obedience and disobedience of those who heard: ‘I am the good Shepherd ; and I know mine own, and mine own know me, ever as the Father knoweth me and I know the Father’ (x. 14, 15); ‘ Ye believe not, because ye are not of my sheep. My sheep hear my voice, and I know them, and they follow me’ (x. 26, 27); ‘This is the judgment, that the light is come into the world, and men loved the darkness rather than the light, for their works were evil’ (iii. 19). “The Fourth Gospel reveals in these and similar pas- sages the innermost cause of ‘the rejection of the Jewish people. The fact underlies the record, and the Evangelist lays open the spiritual necessity of it. He reveals also the constitution of the Spiritual Church. The true people of God survived the ruin of the Jews: the ordinances of a new society replaced in a nobler shape the typical and transitory worship of Israel. When this Gospel was written, the Christian con- gregations, as we see from St. Paul’s Epistles, were already organized, but the question could not but arise, how far this organization was fitted to realize the ideal of the kingdom which Christ preached. The Evangelist meets the inquiry. He shows from the Lord’s words what are the laws of his service, and how they are fulfiled by the institutions in which they were embodied. The absolute worship was to be in “spirit and truth’ (iv. 23), as distinguished from letter and shadow ; and the discourses with Nicodemus and at Caper- naum set forth by anticipation how the sacraments satisfy this condition for each individual. On the other hand, the general ministerial commission, which is contained only in the Fourth Gospel (xx.), gives the foundation of the whole. In that lies the unfailing assurance of the permanence of the new society. 3. “So far the Fourth Gospel met difficulties which had 80 Study of the Gospel of St. John. not been and could not be realized till after the fall of Jerusa- lem. In like manner it MET pirFIcuLTIES which had not been and could not be felt till the preaching of St. Paul had moulded the Christian Society in accordance with the law of freedom. Then first the great problems as to the nature of the object of personal faith, as to the revelation of the Deity, as to the uni- versality of the Gospel, were apprehended in their true vast- ness; and the Evangelist shows that these thoughts of a later age were not unregarded by Christ himself. The experience- of the life of the Church—which is nothing less than the historic teaching of the Holy Spirit—made clear in due time what was necessarily veiled at first. Sayings became lumin- ous which were riddles before their solution was given. Christ, in relation to humanity, was not characteristically the Prophet or the King, but the Savior of the world, the Son of Man, the Son of God. In this connection the fact of the Incarnation obtained its full significance. By the Incarnation alone the words which were partially interpreted through the crowning miracle of the Lord’s ministry were brought home to all men: ‘I am the Resurrection and the Life’ (xi. 25). “Thus by the record of the more mysterious teaching of the Lord, in connection with typical works, St. John has given a historical basis for the preaching of St. Paul. His narrative is at once the most spiritual and the most concrete. He shows how Faith can find a personal object. The words ‘He that hath seen me hath seen the Father’ (xiv. 9) mark an epoch in the development of religious thought. By them the idea of God receives an abiding embodiment, and the father is thereby brought forever within the reach of intelli- gent devotion. The revelation itself is complete (xvii. 6, 26), and yet the interpretation of the revelation is set forth as the work of the Holy Spirit through all ages (xiv. 20). God in Christ is placed in a living union with all creation (vy. 17: comp. i. 3). The world, humanity and God are represented in the words and in the Person of Christ under new aspects of fellowship and unity. 4 ‘ ‘ A ‘ a Date. 81 “Tt will be evident how this teaching is connected with that of St. Paul. Two special points only may be noticed: the doctrine of the sovereignty of the divine will, and the doctrine of the union of the believer with Christ. The foun- dations of these two cardinal doctrines, which rise supreme in the Pauline Epistles, lie deep in the Fourth Gospel. The first, the doctrine of Providence, Predestination, however it be called, not only finds reiterated affirmation in the dis- courses of the Lord contained in the Fourth Gospel, but it is also implied as the rule of the progress of the Lord’s life. His ‘hour’ determines the occurrence of events from man’s point of view; and the Evangelist refers to it in connection with each crisis of the Gospel history, and especially with the Passion in which all crises were consummated (ii. 4, vii. 30, vill. 20, xii. 23, 27, xii. 1, xvi. 4, xvii. 1; comp. vii. 6-8). So also the will or ‘the gift’ of the Father is the spring of the believer's power (ili. 27, vi. 37, 44, 65, xvii. 12); and Christ fulfils and applies that will to each one who comes to him (xv. 16, 5; v. 21). “Faith again assumes a new aspect in the narrative of St. John. Itis not merely the mediative energy in material deliverances, and the measure (so to speak) of material power; it is an energy of the whole nature, and active trans- ference of the whole being into another life. Faith in a Per- son—in One revealed under a new ‘name’—is the ground of sonship (i. 12), of life (xi. 25), of power (xiv. 12), of illumin- ation (xii. 36, 46). The key-words of two complementary views of truth are fully combined: ‘ This is the work of God, that ye believe’ —believe with a continuous ever-present faith—‘ on him whom he sent’ (vi. 29; comp. viii. 30). Once again; when the Fourth Gospel was written Chris- tianity occupied A NEW INTELLECTUAL ΡΟΒΙΊΤΙΟΝ. In addition to social and doctrinal developments, there were also those still vaster questions which underlie all organization and all special dogma, as to the function and stability of knowledge, 6 82 Study of the Gospel of St. John. as to the interpretation and significance of life, as to the con- nection of the seen and unseen. The new faith had made these questions more urgent than before, and the teaching of the Lord furnished such answers to them as man can appre- hend. Knowledge was placed in its final position by the declaration ‘Iam the Truth. . . . The Truthshall make you free’ (xiv. 6, vill. 31). Every thing real is thus made tributary to religious service. Again, the eternal is revealed as present, and life is laid open in all its possible nobility. The separation which men are inclined to make arbitrarily between ‘here’ and ‘there’ in spiritual things, is done away: ‘This is life eternal’ (xvii. 3); ‘He that heareth my word hath life eternal’ (v. 24). Once more, the essential unity and the actual divisions of the world are alike recognized: ‘ All things were made through him’ [in the Word] ((. 8); . . . ‘and the Light shineth in the darkness’: (i. 5); and ‘the Word became flesh.’ Thus in Christ there is offered the his- toric reconciliation of the finite and the infinite, by which the oppositions of thought and experience are made capable of being reduced to harmony. : «ΠΉ686. internal indications of date completely accord with the historical tradition, and lead to the conclusion that the composition of the Gospel must be placed late in the gen- eration which followed the destruction of Jerusalem. The shock of that momentous revolution was over, and Christians had been enabled to interpret it. There is no evidence to de- termine the date exactly. St. John, according to Asiatic tra- dition recorded by Irenzeus (11. 22, 5; 11. 8, 4) lived ‘till the times of Trajan’ (A. p. 98-117), and the writing of the Gos- pel must be placed at the close of his life. It is probable therefore that it may be referred to the last decennium of the first century, and even to the close of it” (Introd. to St. John’s Gospel). IV. Ossect oF THE GOSPEL. The Gospel narratives, however different they may be in detail, must have the same object. There may be external Object of the Gospel. 83 circumstances which might cause certain points to be brought more prominently forward, and the cause or origin may be discovered in a close study of the wording of the narrative and the spirit of the age that gave it birth. Much conjecture and criticism has resulted in the study of the object of John’s Gospel, although the primal reason is clearly given. a. The PURPOSE OF THE GOSPEL is best given in the lan- guage of its author, who thus clearly expresses himself. “ Many other signs did Jesus in the presence of his disciples which have not been written in this book; but these have been written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in his name” (xx. 80, 31). The object then was not to write a life of Christ; for John certainly had stores of knowledge concern- ing him. No one was better equipped for that purpose, and his Gospel is far from being a biography. Out of his abund- ant personal recollections he made a careful selection with a view to producing a particular effect upon his readers, and thus open to them an inestimable treasure. He could have poured forth a stream of information which would have ar- dently been received. But he must impose upon himself the self-denying task of eliminating every thing that might ob- scure his argument; he therefore rigidly limits himself in order that the desired effect might be produced. As an- nounced by the Evangelist his object was two-fold. First, to convince men that Jesus was the true Messiah; and for this purpose he urges the evidence of the miracles most earnestly, as well as the language of our Lord. Secondly, the ultimate object was to assist in imparting life to men through the in- fluence of faith in the Son of God and in his truth (comp. iii. 15, 17, v. 24, xvi.17.) This is the great design of the Gospel, to purify the hearts of men, through faith, to turn them from sinfulness, and lead them to the practice of holiness, and the enjoyment of God’s grace. The Evangelist would prove to the Jew that Jesus, the man who had been known to them personally or historically, 84 Study of the Gospel of St. John. ‘was the promised Messiah, for whom they had been looking: and in him all types and prophecies had been fulfiled, and to him all allegiance is due. The Evangelist would prove to the Gentiles that this Jesus, of whom the world was hearing so much, is the Son of God, and that his mission was ¢o- extensive with the human race; and that both Jew and Gen- tile were to be partakers of the truths he uttered; and that there is neither Gentile nor Jew, circumcision nor uncircum- cision, barbarian, Scythian, bond nor free; but Christ is all and in all; all are one in Christ Jesus (comp. Col. 11. 11; Gal. iii. 28). The object is not to be looked for beyond that expressed by the Evangelist himself, for it must be regarded as conclu- sive. Still there may have been influences which caused the Evangelist to write for the purpose of presenting the two points so clearly elucidated. While presenting the main ob- ject he could cover different special purposes, which possibly might have been minor motives in the work. Hence discus- sions have arisen on the polemical, supplemental, didactic and conciliatory character of the work. Whatever might be the truth in the matter a consideration of these points will assist in the interpretation of the character of the com- position. b. The Gospel is not SPECIFICALLY POLEMICAL, although strictly speaking it is doctrinal. The early Gospels are im- plicit dogmas, containing the fundamental facts and words which experience afterwards interpreted, while the Fourth Gospel reviews the facts in the lght of their interpretation ; the exactness of historical truth being paramount in both cases. Some writers have shown much ingenuity in discovering references to Docetism, Ebionitism, and Sabianism. Designed polemical opposition to any of those errors does not lie in the contents of the Gospel; and yet it would be difficult to main- tain that they were not unnoticed by John. In setting forth the faith he has introduced passages that confute : ‘ ; ἢν : ὑπ" Δ oe ean e 4: Object of the Gospel. 85 those erroneous tendencies. Irenseus gives the following ac- count on this subject: ““ John being desirous to extirpate the errors sown in the minds of men by Cerinthus, and some time before by those called Nicolaitans, published his Gospel : in which he acquaints us that there is one God, who made all things by his word, and not, as they say, one who is the Cre- ator of the world, and another who is the Father of the Lord: one the Son of the Creator, and another the Christ from the super-celestial abodes, who descended upon Jesus the Son of the Creator, but remained impassible, and afterwards fled back to his own pleroma or fulness’ (Heres. B. 111. ¢. 11). This testimony of Ireneus has been opposed by quite an array of biblical critics, but the evidence confirms the view that Gnostic errors had crept into the Church before John wrote his Gos- pel. That there are passages in John’s Gospel which are conclusive against Ebionitic and Docetic errors may be seen by referring to the same (comp. also I John ii. 22, iv. 2); but it does not follow that St. John’s object was particularly to refute these false assumptions. If controversy had been his object, the First Epistle shows with what directness the Apostle could have dealt adversaries. e. Cerinthus was an important personage in Ephesus during a portion of the time that St. John was there, and be- tween them there was more or less antagonism. As it has been affirmed that the doctrines of Cerinthus had an indi- rect influence in calling out the Fourth Gospel, it is proper here to note that he was a Jew by birth, and had studied philosophy and literature at Alexandria. He attempted to create a new and singular system of doctrine and discipline, by a monstrous combination of the doctrines of Jesus Christ with the opinions and errors of the Jews and Gnostics. From the latter he borrowed their pleroma or fulness, their Ajons or spirits, their Demiurgus or creator of the visible world, and so modified and tempered these fictions as to give them a semblance of Judaism, which considerably favored the progress of his teaching. [16 affirmed that the most high 80 Study of the Gospel of St. John. God was utterly unknown before the appearance of Christ, and dwelt in a remote heaven called Pleroma with the chief spirits or Atons; that this Supreme God first generated an only be- gotten son, ΜΟΝΟΤΕΝΕΖ, who again begot the Logos, which was inferior to the first born; that Christ was a still lower eon, though far superior to some others; that there were two higher eons, distinct from Christ, one called zou, or Lirs, and the other Puos, or the Licut; that from the eons again pro- ceeded inferior orders of spirits, and particularly one Demi- urgus, Who created this visible world out of eternal matter; that this Demiurgus was ignorant of the supreme God, and much lower than the Alons, which were wholly invisible ; that he was the peculiar God and protector of the Jews, and to them sent Moses, whose laws were to be perpetually ob- served; that Jesus was a mere man of the most illustrious sanctity and justice; that the Alon Christ descended upon him in the form of a dove when he was baptized, revealed to him the unknown father and empowered him to work mira- cles; that the Aon, Light, entered John the Baptist in the same manner, and therefore, in some respects, John was pre- ferable to Christ; that Jesus, after his union with Christ, op- posed himself with vigor to the God of the Jews, at whose instigation he was seized and crucified by the Hebrew priests, and that when Jesus suffered, Christ ascended on high, so that the man Jesus alone passed through an ignominious death; that some day Christ will return to the earth, and re- newing his former union with the man Jesus, will reign in Palestine a thousand years. We possess three different au- thorities for the opinions of Cerinthus, to some extent incon- sistent with each other,—Ireneus, Caius the Roman presby- ter, and the name of the third is unknown. ἃ. That the Fourth Gospel is supPLEMENTAL to the Synop- ties was early maintained in the Church, and that this record was to preserve what the others had omitted. Eusebius quot- ing from his predecessors says, ‘The Apostle John gave in his Gospel an account of the period which had been omitted by Plan and Analysis of the Gospel. 87 the earlier Evangelists, and of the deeds done by the Savior during that period; that is, of those which were done before the imprisonment of the Baptist. . . . The Gospel ac- cording to John contains the first acts of Christ, while the others give an account of the latter part of his life. And the genealogy of our Savior, according to the flesh, John quite naturally omitted, because it had already been given by Mat- thew and Luke, and began with the doctrine of his divinity, which had, as it were, been reserved for him, as their superior, by the divine Spirit.” (Heel. Hist. B. 111. c. 24.) There is no question but John does supplement the other three Gospels to a large extent, especially as regards the ministry in Judea. Where something not recorded by them would equally sup- port his purpose he would naturally prefer it; but he does not hesitate to retell what had already been recorded by one or all three of them, if it is necessary for the object had in view. In the general chronology as well as in the de- tailed incidents of the Lord’s life it is a supplement, only in the sense that it is the vital analysis of faith and unbelief. The gradual development of the popular views of Christ among the disciples is carefully traced; and the successive erises in the divine revelation which happened in Jerusalem, then the center of the religious activity of Jewish theocracy, are brought out in strong relief. Although this Gospel, by high eritical authority has been pronounced a supplementary one, yet those who hold to this theory in its extreme and exclusive form will find it difficult to account for the fact that St. John has many things in com- mon with his predecessors; and those who reject the theory entirely will find it hard to account for his omissions, es- pecially of such events as the Transfiguration, which he was admitted to see, and under any theory would have been within the scope of his history. V. Puan AND ANALYSIS OF THE GOSPEL. The plan of the Fourth Gospel is more manifest than that 88 Study of the Gospel of St. John. of the other three. The different scenes from the life of Jesus Christ which he puts before us, are not only carefully selected but well arranged, leading up step by step to the full view of the Messianic character and mission. ΤῸ those who accept Jesus as the Messiah there is a development of faith and love, and on the other hand there is an unfolding of un- belief and hatred ou the part of those who reject and perse- cute him. | Every part of the narrative is referred to one final truth, that ‘Jesus is the Christ, the Son of God.” . There is no promise to compose a life of Christ, or even give a general view of his teachings. The author works out his own plan, according to his expressed purpose of revealing the true na- ture of Christ. Having the complete composition, its analy- sis is a necessary point in its true interpretation. This should be considered at length and indicated in tabular form, that a minute survey should be portrayed. a. The outline and plan may thus be given: I.—Prologue or Introduction, 1. 1-18. The Logos as the Energy of God, i. 1-5. The Logos revealed to men and rejected by them, 1. 6-18. The Logos becomes Incarnate and reveals the Father, 1. 14-18. IJ.—First main division. Christ’s revelation of Himself to the World, i. 19—xii. 50. i. The Testimony to Christ, 1. 19-1. 11. a’. The testimony of the Baptist, 1. 19-37. to the deputation from Jerusalem. 1. 19-28. to the people, 1. 29-34. to Andrew and John, 1. 35-37. b’. The Testimony of Disciples, 1. 88-51. ο΄. The Testimony of the First Sign (water turned to wine), 11. 1-11. ii. The Work of Christ, 11. 18-ἰν. 54. a’. The work among Jews, 11. 13-111. 36. Cleansing of the Temple, 11. 138-22. < Plan and Analysis of the Gospel. 89 Belief without devotion, 11. 23-25. Discourse with Nicodemus, iii. 1-21. The Baptism and final testimony of John, 111. 22-36. b’. The Work among Samaritans, iv. 1-42. ο΄. The Work among Galileans, iv. 45-54. ti. The Conflict among mixed Multitudes, v.—xii. a’, Christ the Source of Life, v. The sign at the pool of Bethsaida, v. 1--9. The sequel of the sign, v. 10-16. The discourse on the Son as the Source of Life, v. 17-47. b’. Christ the Support of Life, vi. The sign on the land: feeding the 5,000, vi. 1-15. The sign on the lake: walking on the water, vi. 16-21. The sequel of the two signs, vi. 22-25, The discourse on the Son as the Support of Life, vi. 26-59. Opposite results of the discourse, vi. 60-71. ο΄. Christ Represents Truth and Light, vii.-ix. The controversy with his brethren, vii. 1-9. The discourse at the Feast of Tabernacles, vii. 10-39. Opposite results of the discourse, vil. 40-52. [The woman taken in adultery], vii. 53—viii. 11. Christ’s true witness to himself and against the Jews, vili. 12-59. Illustrates his doctrine by a sign, ΙΧ. Prelude to the sign, 1x. 1-5. The sign (healing the blind man), ix. 6-12. Opposite results of the sign, ix. 13-41. α΄. Christ the Representative of Love, x. xi. Allegory of the Door of the Fold, x. 1-10. Allegory of the Good Shepherd, x. 11-18. Opposite results of the teaching, x. 19-21. The Discourse at the Feast of the Dedication, x. 22-38. Opposite results of the discourse, x. 89-42. Illustrates his doctrine by a sign, xi. The prelude to the sign, xi. 1-32. 90 Study of the Gospel of St. John. The sign (raising of Lazarus), xi. 83-44. Opposite results of the sign, xi. 45-57. ε΄. The close of Christ’s Public Ministry, xii. The devotion of Mary, xii. 1-8. The hostility of the priests, xi. 9-11. The enthusiasm of the people, xii. 12-18. The discomfiture of Pharisees, xii. 19. The desire of the Gentiles, xii. 20-33. The perplexity of the multitude, xii. 34-36. The conclusion of the Evangelist, xi. 87-48. The declaration of Christ, xii. 44-50. IlI.—Second Main Division. Christ’s Revelation of Himself to His Disciples, xili.-xx. i. The Last Ministry of Love, xilil.—xvil. a’. The last acts of love, xiii. 1-30. θ΄. The last discourses, xiii. 31-xvi. 88. In the chamber, xiii. 31—xiv. On the way, xv. | The allegory of the vine, xv. 1-11. Their union with one another, xv. 12-17. The hatred of the world, xv. 18-25. α΄. The Promise of the Paraclete, xvi. The world and the Paraclete, xvi. 1-11. The disciples and the Paraclete, xvi. 12-15. The sorrow turned into joy, xvi. 16-24. Summary and conclusion, xvi. 25-33. d'. The Prayer of Christ, xvii. The prayer for himself, xvi. 1-5. for the disciples, xvii. 6-19. for the whole Church, xvii. 20-26. Christ in His Passion, xvill.—xix. a’. The Betrayal, xvii. 1-11. b’. The Jewish or Ecclesiastical Trial, xviii. 12-27. ο΄. The Roman or Civil Trial; xvii. 28-xix. 16. α΄. The Death and Burial, xix. 17-42. The crucifixion and the title on the cross, xix. 17-22. i. =) γὴν General Review. 91 The four enemies and the four friends, xix. 23-27. The last words (“I thirst.” ‘It is finished”), xix. 28-30. The hostile and the friendly petitions, xix. 31-42. iii. The Resurrection and Manifestations of Christ, xx. a’. The first Evidence of the Resurrection, xx. 1-10. b'. The Manifestation to Mary of Magdala, xx. 11-18. c’. The Manifestation to the Ten and others, xx. 19-23. α΄. The Manifestation to St. Thomas and others, xx. 24-29. ε΄, The Conclusion and Purpose of the Gospel, xx. 30-81. IV.—The Epilogue, xxi.. a’. Christ appears to the Seven and the Miraculous Draught of Fishes, xxi. 1-14. δ΄. The Commission to St. Peter and Prediction as to his Death, xxi, 15-19. ο΄. The Misunderstood saying as to the Evangelist, xxi. 20-23... α΄. Concluding Notes, xxi. 24, 25. b. The data for fixing the CHRONOLOGY are very meager. The following appears to be the best arrangements of the main events, which has yet been suggested: Early Spring: the calling of the first disciples, i. 19-ii. 11. First Passover (April), ii. 13-iii. 21; iii. 22~iv. 54. The Feast of the New Year (September), v. Second Passover (April), vi. The Feast of Tabernacles (October), vii. viii. The Feast of Dedication (December), ix. x.; xi. xii. Third Passover (April), xiii.—xx. VI. GeneraL REVIEW. The Gospel having been written in Asia Minor, and among whom the term Logos was more familiarly used than any other to express the attributes of God viewed in relation to his creatures, John adopted the same term to convey his meaning, because from their associations with it, it was par- 92 Study of the Gospel of St. John. ticularly fitted to impress and affect their minds; thus con- necting the great truth which he taught with their former modes of thinking and speaking. Clearly and concisely he opens his theme, and with brevity sweeps to one side Philo’s doctrine of an impersonal or quasi-impersonal Logos. Upon the idea primarily expressed by this term, he gives a new conception of the proper personality of those attributes, and invigorates the teachings of Christianity with a nomenclature which manifests God in his works. Hence in the very open- ing of the introduction St. John declares Christianity has the same divine origin as the universe itself. Under the name of “the Logos,” he speaks οἵ the attributes of God as displayed in the creation and government of the world. Unfortunately the English language has no equivalent for the direct import of the term “the Logos,” which it was in- tended to express. In all probability the term “Energy of God” represents the equivalent as nearly as it could be ex- pressed. Lindsay, Lardner, Priestly, Wakefield and others prefer the term “ Wisdom” instead of “ Energy” as the ren- dering of Logos. ‘ Energy” appears to express the meaning with more exactness, for Wisdom signifies right knowledge, or ability to know. Logos literally means “ Word” but this may figuratively denote Energy as wellas Wisdom. Adopting this mode of expression, it may be said that the “ Energy of God” personified, is the subject of the introduction or pro- logue of this Gospel. First it is said to be God, and after- wards to have become aman. First it is regarded in its re- lation to God in whom it resides, and afterwards in its relation to Jesus through whom it was manifested. As thus viewed, whatever may be said of the “Energy of God” is true of God, for the terms become identical in their purport; and, whatever is said of the “Energy of God” is true of Christ, considered as the minister of God. His words were the words of God, and his miracles were performed by the power of God. The language is poetic, and when thus used, the lead- ing term seldom preserves its significance throughout the de- a General Review. 93 scription, for its meaning must vary when it assumes a new aspect. An attribute may be spoken of as personified, then simply as an attribute, and again as identified with the subject in which it resides. St. John adopts the same mode of expression which Moses employed in the commencement of his history: ‘In the beginning” (Gen. i. 1). This coincidence was hardly ac- cidental. Like Moses, he was about to speak of the creation of the world, and of the Divine Energy by which it was ac- complished. The world was created by the direct Energy of God himself; and that Energy was subsequently manifested in the Lord Jesus Christ. “The Word was with God,” or God’s Energy had never been wanting; for it had always been present to him, as an inseparable attribute. So abso- lutely was this Energy identified with himself that it might appropriately be called God. Thus does the Apostle, in the strongest possible manner, affirm that the creation (i. 3) was accomplished by the Supreme God, not by a personal emana- tion from himself, but by his own indwelling Energy. The Energy which had always existed, which was with God and in God, had been with God from the beginning (v. 2.) It had never been separated from him, nor united to him anew. “In him was life; and the life was the light of men” (v. 4). This revelation made by the Energy of God through Christ, which is the Light of the moral world, is the source of blessedness for men. The same divine Energy, which created the world, also communicated that Spiritual Light which should purify and bless men; and in order that this Light might be com- municated, the Logos became flesh. Here was either an in- tentional or unintentional side-thrust at the false-philosophy of that day, for according to its tenets, Life was one of the highest eons; Light was another of the same order, and darkness an antagonist being, or son, to Light. John shows that Life and Light were not particular and separate spirits, but were inherent in the creative Word, in God, and were de-. rived from him, and him alone to bless mankind. Light is 94 Study of the Gospel of St. John. often put for truth, and darkness for ignorance in the Serip- tures. When Jesus appeared to reveal the glory of divine truth, darkness covered the earth, and gross darkness the peo- ple. This moral and intellectual condition of the people had not materially changed when John wrote his Gospel. With striking propriety he declared that the Light shineth in the midst of darkness, but it was not comprehended (v. 5), or il- luminated. That is, men were so profoundly ignorant of spiritual truth, and so completely under the dominion of error, that when the truth was revealed, it did not obtain ready ac- cess to their minds. At the sixth yerse the discourse is broken in order to in- troduce the Baptist. There was a heresy, current in the days of the Apostle, that affirmed that the eon Light descended upon the Baptist and endowed him with superior knowledge. Some indeed claimed that he was the promised Messiah. Even in the city of Ephesus there were disciples of John, who had kept themselves so entirely aloof from the disciples of Jesus, that they had “not so much as heard whether there be any Holy Spirit” (Acts xix. 1-3). It became necessary also to correct erroneous opinions concerning the Baptist. John at once proceeds to show that the Baptist was not the Light, or the medium through which it was communicated to men, which he confirms by the testimony of the Baptist him- self. John was not the Light, but a witness to the Light; and at the very outset of the public life of Jesus, the Baptist de- clares that though the law was given by Moses, the gifts of divine grace and truth came through Jesus, and that He, being the only begotten Son in the bosom of the Father, has manifested the invisible God to men (i. 6-18). The baptism of Jesus by John is omitted; but John bears witness to the visible descent of the Spirit upon Jesus, adding that it “ abode on Him” (v. 82), and affirms that his own baptism with water is but to prepare the way for Him who will baptize with the Holy Spirit: and that He on whom the Spirit thus descended General Review. 95 is the Son of God, “the Lamb of God, which taketh away the sin of the world” (v. 29). The narrative of the calling of the disciples (vs. 838-51) implies that this Gospel will not follow the common tradition, nor will it be a complete record; for of the twelve it names only the calling of six, and one of these, Nathanael, is so far from being universally identified with one of the twelve that grave doubts have been entertained whether or not he should be excluded from the number. The second chapter opens with a sign, of which the sym- bolism is reflected in the words, “‘ Mine hour is not yet come” (v. 4), which seem to look forward to the hour when the “blood of the grape” should stream from the wounded side of Jesus. The water turned into wine may be said to typify the substitution of grace for the law. This was the first mir- acle of the Lord, of which we have any account; and it is worthy of record, that this as well as all which succeeded it, manifested a spirit of benevolence, and a desire to promote the happiness of men. He never exerted the divine power for the injury of any man; but uniformly exhibited in his works, the same benevolence which his words expressed. The prediction he made (11. 4) in Cana, was soon after followed by a similar prophecy; for not long after he went to Jerusalem to attend the Passover, and there he purified the Temple. Being asked of the Jews for a sign, he replied, “‘ Destroy this temple, and in three® days I will raise it up” (ii. 19). It is explained that he “spoke of the temple of his body (v. 21). The whole of chapter three is devoted to purification by water and the Spirit. The learned but timid Nicodemus, a member of the Sanhedrim, exhibits the blindness of carnal learning as contrasted with the knowledge that belongs to those who are born of the Spirit. The figure of the serpent in the wilderness is introduced as a thought of faith and sight; perhaps called up from the fact that Nicodemus came by night, and further brought forth the statement of the differ- 96 Study of the Gospel of St. John. ence between the children of light and the children of dark- ness (vs. 18-21). In the second section of this chapter the Baptist again takes up the subject of water-purification and contrasts his own inferior work with the higher purification of the Messiah, and declaring his own decrease, describing himself as “ earthly,” whereas the Messiah is ‘from heaven” (v. 81). The Baptist impresses the idea of faith, and that the path of life is through faith in the Son of God (v. 36). It is mentioned that “John was not yet cast into prison” (v.24). The Synoptists give no account of the public appear- ance of Jesus till after the imprisonment of John. The pub- lic ministry of Jesus did not begin in Galilee until after the imprisonment of John. The events in Galilee already nar- rated (ii. 1-12) were preparatory to the manifestation in Jeru- salem, which was the real commencement of the Messianic work. The other Evangelists commence with the Galilean ministry, while John records the first course and issue of Christ’s manifestation. The discourse with Nicodemus is the first of the eleven discourses of our Lord which form the main portion and are among the leading characteristics of this Gospel. They have been relied on as one of the principal arguments for the rejec- tion of its authenticity ; because they are unlike the discourses in the Synoptics, are suspiciously like the First Epistle of St. John, and finally because this likeness to the First Epistle not only pervades the discourses of our Lord, but those of the Baptist also, as well as the writer’s own reflections throughout the Gospel. The inference of all which is that the Gospel is the ideal composition of its author. The doctrine and the discourses in the main can not be the writer’s, because they are principally out of his reach. Neither St. John nor any one else could invent such words. ‘Never man spake like this man” (vil. 40). Every one must write in his own style. In his own way St. John gives the Lord’s meaning. The dis- courses of the Lord, given by the Apostle, are longer, more reflective, and less popular. They are, however, for the most san ΣΟ Δ δ General Review. 97 part, addressed to the educated and learned, the Elders, Phar- isees, and Rabbis: even the discourse on the Bread of Life, although spoken before a mixed multitude at Capernaum, was largely addressed to the educated portion (vi. 41,52). In the Synoptics the discourses there recorded were addressed to the rude and simple-minded peasants of Galilee. The dis- courses in the four Gospels are translations from an Aramaic dialect. Two translations may differ very widely, and yet be faithful; each may bear the impress of the translator’s style, and yet accurately represent the original. It must be re- membered that an eventful life, covering not less than half a century, separates John from the time when he heard these discourses to the date when he committed them to writing. Although Christ had promised that the Holy Spirit “shall teach you all things, and bring all things to your remem- brance, whatsoever I have said unto you” (xiv. 26), we have no right to assume that in so doing it would override the ordinary laws of psychology. The material was stored up so long in the breast of the Apostle that it could not fail to be touched by the workings of his own mind. His words are sometimes a literal translation of the very words used, and sometimes only the substance of what had been said; but no hint given where one shades off into the other. _ The following chapter (iv.) may be called the foreign section of the Gospel. The Lord changes the scene of his. “ministry that he may avoid a premature collision with the Pharisees, and again went to Galilee there to carry on his prophetic work. His route takes him through Samaria, and at Jacob’s well he has the notable conversation with a woman of Samaria. Doubt has been cast on this conversa- tion, and it has also been regarded as an allegory. The whole picture is in keeping with the facts and the teachings of our Lord. The Samaritans were looking for the Messiah. Though they rejected the Prophets, they held to the Penta- teuch. The topography is well preserved; and the gradual 7 98 Study of the Gospel of St. John. development of the woman’s belief is psychologically true. In short, there are no just grounds for assuming that it is other than a faithful record of actual facts. The notice of Christ’s Galilean work consists of a gen- eral account of the weleome which he found (vs. 43-45) fol- lowed by the narrative of a second sign (vs. 46-54), The con- tents are peculiar to John. It has been questioned whether “the healing of the nobleman’s son” is not identical with “the healing of the centurion’s servant ” (Matt. viii. 5, Lake vii. 2). Both miracles were wrought at Capernaum, and at a distance; but in all other respects, the incidents are charac- teristically unlike. In one case the king’s man pleads for his son in person; is probably a Jew; the healing words spoken at Cana; the malady is a fever; the father wishes Jesus to come; Christ does not comply ; the father has weak faith and is blamed. In the other case the centurion pleads for his servant; the Jewish elders plead for him; the cen- turion is a Gentile; the healing words spoken at Capernaum; the disease is paralysis; the centurion begs Jesus not to come; apparently Christ goes; the centurion has strong faith and is commended. *There is no difficulty in supposing two somewhat similar miracles, for they were signs or vehicles for conveying the spiritual truths which Christ came to teach. It is almost certain that he repeated the same instructive say- ings, and he doubtless repeated the same instructive acts. - Thus far in the narrative the Lord has offered himself to typical representatives of the whole Jewish race at Jerusa- lem in Judea, in Samaria, and in Galilee, in such a way as to satisfy the elements of true faith. A conflict now begins. which issues in the Passion. As Christ reveals himself more fully, the opposition between him and the ruling party becomes more intense; and the fuller revelation not only excites the hatred of his opponents but also serves to sift the disciples; some desert him and others have their faith strengthened. This part (v.-xil. 50) of the narrative falls into two divisions: The Prelude (v. vi.) and The Contro- ὦ, “ὦ wy. (oe. ΔῊ Nis Ae a ν δι yy ᾿ ; General Review. 99 versy (vii. xu1.). Two miracles form the introduction to two great discourses. The healing at Bethesda and the feeding of the five thousand lead to discourses in which Christ is set forth as the Source and the Support of Life (v. vi.). Then he is set forth as the Source of Truth and Light, which is illustrated by his giving physical and spiritual sight to the blind (vii.-ix.). Then he is set forth as Love under the figure of the Good Shepherd giving his Life for the Sheep; and this is illustrated by the raising of Lazarus, a work of love which cost him his life (x. xi.). And finally the account of the close of his public ministry (xu.). The idea of “ Life” is quite prominent in this part of the nar- rative, for in chapters v. and vi. the word occurs eighteen times, and in the rest of the Gospel, the same number. It may be also observed that hitherto the Gospel has treated of the Word as purifying and nourishing. The type has been water, wine, flesh, blood and bread. Jesus now be- eomes Light, which is another aspect of the doctrine of the Spirit, and the doctrine of Baptism gives way to the expanded form of this higher revelation. The idea of Light implies darkness, and the development of the doctrine of Light naturally belongs to the period of the conflict between the Word and the leaders of the Jews. The violent spirit mani- fested after the cure of the impotent man (v. 16, 18) breaks out again, and the Pharisees make a direct attempt to arrest Jesus (vil. 32), which is frustrated by the wonder of his words (vu. 46), and leads him to predict that he will soon pass away from them, and finally concludes by exclaiming in the last day of the feast: ‘“‘He that believeth in me, as the Scriptures hath said, out of his belly shall flow rivers of living water (vil.39).” Thespiritual climax given to the doctrine of water is very striking. The well of living water, promised to the woman of Samaria, is not only to spring up in the believer (iv. 14), but is also to flow forth from Him to others, and thus preparing the way for the Spirit of fellowship which is the higher doctrine, spoken of by St. John in the next 100 Study of the Gospel of St. John. verse: “ But this he spoke of the Spirit, which they that believe on him should receive” (vii. 39). Then follows the dialogue between the people, which beautifully illustrates the dramatic character of the Gospel. The author does not stop to correct their errors, because he now addresses those who are in the Light, and able to see through them all. The episode of the woman taken in adultery (vii. 53-viii. 11) by most critical editors of the New Testament is regarded as an interpolation. It is found in some MSS., but not in the most ancient. Some have represented it as having been transcribed from the apocryphal Gospel according to the Hebrews, and others have ascribed it to Papias. The evi- dence against its genuineness is overwhelming. Its tone and style are wholly unlike that of St. John’s writings; and it breaks the narrative, which runs smoothly enough if this paragraph is omitted. On the other hand, it is not incon- sistent with the teachings of Jesus, and may possibly be a fragment of apostolic times. The doctrine of Light is elucidated in ‘the following section. The mention of the Father and Son, as being two witnesses testifying to the Son, according to the saying of “the law,” that “the testimony of two men is true” (vill. 12-17), brings out the divine nature of the teachings and the true origin. And the connection between the Light and the Truth, and between Truth and freedom, and the dialogue that follows upon the genuine children of Abraham, are in harmony with the Baptist’s teaching about the children of Abraham (Matt. iii. 8, Luke, iii. 8); of Paul’s teaching con-- cerning the freedom of “Jerusalem which is above ” (Gal. iv. 26). The teaching concerning Light terminates appropri- ately with the sign of the opening of the eyes of the blind man, who is sent to wash his eyes in the waters of the pool of Siloam (ix. 7). The section on Light concludes with an important doc- trine: “ For judgment I am come into this world; that they which see not might see, and that they which see might be made blind’’ (ix. 39); and the climax introduces the Pharisees General Review. 101 in a tone confidently suggesting the utter impossibility of their being in the darkness, ‘‘Are we blind also” (v.41)? The an- swer of Jesus distinguishes two kinds of darkness in the soul :—the involuntary darkness arising from inexperience of the light, and the voluntary darkness which arises from ex- perience and the rejection of the light. The Pharisees were in darkness, and like other men had received gleams from “the Light which lighteth every man,” convicting them of their darkness, and leading them to say, “ We see not,” if they had been honest. They claimed “to see,’ and hence remained in their sin (ix. 41). These latter words furnish a suitable ending to Jesus’ discourses on light, bringing prom- inently forward that “ reproving” power of light which is one of the special attributes of that Holy Spirit which the Fourth Gospel, step by step, continually leads to. The tenth chapter opens with a double affirmation pe- euliar to this Gospel, and which never begins a discourse, but is either a continuation, in order to introduce some important truth, or else a reply. The metaphor employed is drawn from facts and customs well known in the East, and is de- signed to show that as it is a distinguishing characteristic of the good shepherd that he should provide for the security and comfort of his flock, so the kindness of Jesus towards men, and his labors and sacrifices for their benefit gave sufficient evidence that he was the Great Shepherd of souls. The form of the discourse is remarkable in that it suggests an important difference between the Fourth Gospel and that of Matthew and Luke; for in the first there is an absence of all allegory and almost all parable. It is important to know why the author, after rejecting so many other parabolic subjects, should retain only this parable of the shepherd. It has been suggested that it is based upon the teachings of Philo, who distinguishes between mere indulgent “keepers of sheep”’ and “shepherds,” somewhat in the same way in which the parable distinguishes between “hirelings” and shepherds; and adds that the Supreme Shepherd is God, who orders all his flock 102 Study of the Gospel of St. John. of created things through the Logos, His first-born Son (Plan- tatio, v.11). A more reasonable view is that the parable was introduced at the conclusion of the doctrine of light, and be- fore the narration of the death of Christ, so as to prepare the way for that death, by exhibiting the reason for it in a clear light. Jesus had previously predicted that he was to be “lifted up” (iii. 14, viii. 28) and slain (vii. 19, viii. 40); and now it needs to be distinctly mentioned that he will not only be slain, but voluntarily slain; hence, the motive needs to be expressed, and is given in the metaphor, “1 am the Good Shepherd. The Good Shepherd giveth his life for the sheep” (v.11). This is more emphatically stated in the declaration, ‘I lay down my life, that I might take it again” (v. 17). Two points in this chapter (x.) remain to be considered. The words, “All that ever came before me are thieves and robbers” (v. 8), have naturally caused some difficulty in interpretation. Jesus surely did not refer to Moses and the prophets, nor John the Baptist, either collectively or singly. ‘Salvation is of the Jews” (iv. 22); “they are they which testify of me” (v. 39); “if ye believed Moses, ye would believe me” (v. 46); “John bare witness unto the truth” (vy. 383): texts, like these, are conclusive against any such Gnostic interpretation. Nor is it probable that he re- ferred to persons who had previously pretended to be the Messiah, for there is no evidence that any false Christ ap- peared before the true one, though such imposters afterwards sought to deceive the people. It is probable that he referred to the scribes and Pharisees, who pretended to be religious and spiritual guides; the same whom he elsewhere styles “blind leaders of the blind,” and whose evil and corrupt dis- positions, even when professedly engaged in their calling as spiritual teachers, he portrays in vivid colors (Matt. vi. 15, xv. 14, xxiii. 4, 14, 15, 23). The second point is of more importance. There is a charge of blasphemy, and a defence of a special teaching of Christ (vs. 30-36). Jesus declares, “I and my Father are one,” (v. 30), and for this the Jews took up stones, and oR Νὰ , ΩΣ -“ ᾽ χ᾽ vi ἢ 45 - ὌΨΑ ΕΨ ΨΥ ae General Review. 108 charged him with blasphemy, because, “ being a man, makest thyself God” (v. 33). It has been boldly asserted that Jesus teaches (v. 30) that he and the Father are but “one sub- stance,’ andif this be not true, then Jesus should have cor- rected the mistake of the Jews as implied in the declaration that thou “‘makest thyself God” (v. 33); and further the word “One” is neuter in the Greek, and hence refers to “Substance.” If this position is tenable, then Christ prays that his disciples “maybe one” (xvii. 11) in “ Substance,” for the word “ One” is here also in the neuter in the Greek. The only consistent construction is that the Father and Son were united in desire and purpose in regard to the great work in which Jesus was engaged. It is possible, and even probable, that the Jews understood that Christ made himself God; but however that may be, it was immediately pointed out to them the impropriety of such an interpretation of the language used, inasmuch as they themselves were accustomed to even stronger expressions of a similar kind, which they did not account blasphemous, or indicative of equality with God. In the answer their attention is called to their own scriptures, in which they professed confidence, and showed them that he had by no means trangressed the authorized forms of speech. The magistrates or judges, as was Moses, were called gods, on account of their dignity and authority (Ex. iv. ie yile +; xxi. 28; Ps, lxxxn. 1, 6, exxxviii. 1). The ‘point could readily be appreciated by a Jewish audience. It was such an answer that only one thoroughly conversant with Jewish thought could have dreamed of using. When carefully con- sidered the verses under discussion are sufficient to discredit the theory that this Gospel is the work of a Greek Gnostic of the second century. The narrative continues by an account of the raising of Lazarus, the last of the pre-resurrection “signs” of Jesus. This was the culminating point of the miraculous acting of our Lord, and its significance important. The act is far deeper and greater than the revivification of the brother of 104 Study of the Gospel of St. John. Mary and Martha. The Scriptures recognize the two natures of man,—one the “ living soul,” or fleshly animal nature, and the other the “quickening or life-giving spirit”? (1 Cor. xv. 45); the former is the first Adam and the latter the second Adam. In the “sign” or miracle, the second Adam raises the first Adam from Spiritual death, by imparting to him His own life. Before describing how the Savior laid down his life, the author gives the best possible proof of the spon- taneousness of the action by showittg that he was the source of life to others. As a preparation for his resurrection on the third day what better action than that he should raise from the dead one who had been four days lying in the grave? Moreover, if a preparation was needed for the doctrine of the Spirit, which is soon to come before us, then the resur- rection of Lazarus would also serve this purpose. It is in keeping with the doctrine of the Light of the world which was preceded by the miracle of giving light to the blind. Thus the doctrine of the quickening Spirit should be preceded by some miracle of quickening the dead. It has been a matter of controversy why the Synoptiecs do not mention a miracle of such an extraordinary character, and especially so because St. John tells us that it was the proximate cause of Christ’s arrest and condemnation. It must be remembered, in the consideration of this question, that the province of the Synoptics is the ministry in Galilee, and that they omit almost all events in or about Jerusalem, un- til they reach the last Passover. It is possible that Lazarus was still living when the Synoptics were written, and that a reference to his case was omitted, lest the rage of the Jews should have been excited anew, and he subjected to persecu- tion and perhaps a violent death. According to tradition Lazarus died about thirty years after his restoration to life. When John’s Gospel was written there was no longer any rea- son to suppress the proclamation, for all his enemies were dead. The feast at Bethany (xil.) is attended by the act of anointing Jesus, which was symbolic of consecration to a di- ᾿ General Review. 105 vine work. Mary felt that an important service had been rendered. Freely she poured the precious ointment on his feet. So large a quantity of a substance so costly is evidence of her overflowing love. Jesus regarded the anointing as an act symbolical of the preparation for his burial. The day following the feast witnesses the triumphal entry into Jeru- salem. The close of Christ’s ministry presents us with a series of discourses (xii. 23, xvii. 26) relating to the doctrine of the Spirit, being the highest and most esoteric doctrine of all, and revealed to the inner circle of his disciples. The battle between light and darkness, between Jesus and the Pharisees, ends with a recapitulation and conclusion of the doctrine of light. The Gentile world, in the person of certain Greeks, seeks the Messiah (v. 20); a voice from heaven attests his glory (v. 28); the Son of God pronounces the fall of evil (v. 31), and at once announces the victorious ending of his mis- sion (v. 32); the people are exhorted to walk in the light (v. 35); followed by the Evangelist pronouncing against the re- bellious nation the sentence of condemnation, because the people had “ blinded their eyes and hardened their heart” (v. 40). For the last time the voice of Jesus is heard warning those he has left in darkness that in rejecting him they rejected the Father also (vs. 37-56). Jesus teaches his disciples humility by washing their feet. (xiii. 1-17). It is a parable of action, and is aimed at two classes of heretics—those who reject the washing of Jesus, to whom he replies: “If I wash thee not, thou hast no part with me” (v. 8); and those who laid stress on repeated bap- tisms and purifications, “‘ He that is washed needeth not save to wash his feet” (v. 10). The scene shifts rapidly. When it was night, Judas, a child of darkness, went forth from the chamber (v. 30). Yet in the hour of darkness the hour of glorification is hailed by Jesus; and seizes the opportunity to impart to the disciples a new commandment, “That ye love one another” (v. 34); 106 Study of the Gospel of St. John. and this shall be a sign that “ye are my disciples.” After his death, the memory of his love, enhanced by his ab- sence, would spring up as an entirely new power within their hearts, and thus “love” would assume a new meaning and a fervent power in the promulgation of divine truth. The doe- trine of the Spirit can reveal no higher manifestation than that of Love; and the Spirit itself is a Spirit of love, which finds its home only in the hearts of those that love. The solemn scenes and freighted words of betrayal troubled the hearts of the disciples (xiv. 1), which introduces us to the last great discourse, which may be considered under these heads: (1) the departure and the return, (2) the Para- clete, (3) the vine and its branches, (4) the disciples and the world. While Jesus comforts the disciples with promises of his return and that he will be with them, yet his presence is not to be regarded as material, but as spiritual. He gives them the assurance that they will do greater works than he has done (v.12). Christ’s future presence is to be in the hearts of his disciples, which is variously described in different pas- sages. He describes the functions of the Paraclete (xiv. 16, 17, 25, 26, xv. 26, xvi. 8-15, 23-25), and the relation of the Church and the world (xiv. 22-24, xv. 18-25, xvi. 1-3). The work of the Paraclete is described as a consequence of the departure of the Son to the Father. Then the discourse touches upon the enmity which the disciples must be pre- pared to meet, and enforces the necessity of unity through love. In this there are two points which appear to suggest the influence of Philo, and in both of which Philo is cor- rected rather than followed. This Gospel emphasizes the work of the Spirit in “convicting” the world of sin, and is careful to say that the gift of the Spirit shall be permanent, “not as the world giveth give I unto you” (xiv. 27); and that the disciples are to remain in Jesus, nevertheless they be not taken out of the world (xvii. 15). The Savior is no more in the world, and the disciples are in the world (v.11). The dis- course concludes with the prayer that all future believers may General. Review. 107 be knit together into one great body, which shall be in the Father and the Son, while at the same time the Father and the Son are in it (vs. 21, 23); and the last words of all recur in the plain expression of His presence, and “I in them” (. 23), reminding one of the promise given in the First Gospel, “JT am with you alway” (Matt. xxviii. 20). Doubtless there is a purpose in the accumulation of state- ments of the local relations between the Father, the Son, the Spirit, and the Church: “1 am in the Father, ail the Father in me ;” “ Ye in me, and I in you;” “Igo unto the Father;” “The Holy Spirit whom the Father will send in my name;” “The Comforter whom I will send unto you from the Father;” “T came forth from the Father, and am come into the world.” The object is obviously to form spiritual conceptions and that there is agreement between the Father and ‘the Son in the mission of the latter. St. John having given the inner glorification of Christ in his last discourses (xili.-xvii), next proceeds to set forth his outer glorification in his passion and death (xviii., xix.). This may be divided into the following heads: (1) the betrayal (xviii. 1-11), (2) the Jewish trial (12-17), (8) the Roman trial (xviii. 28-xix. 16), (4) the death and burial (17-42). In this and the remaining portions of the Gospel the narrative style preponderates, with evident marks that the writer was an eye- witness, who clearly sets forth the voluntariness of Christ’s sufferings (xvill. 4, 8, 11, 36, xix. 28, 30); the fulfilment of a divine plan in Christ’s sufferings (xvii. 4, 9, 11, xix. 11, 24, 28, 36, 37); the majesty which shines through Christ’s suffer- ings (xviii. 6, 20-23, 87, xix. 11, 26, 27, 30). Thus the nar- rative becomes explanatory of earlier words which point to the end (x. 17, 18, xii. 1, 31). The Evangelist, preserving the character of iis Gospel to the end, gives the record of resurrection and threefold manifestation of Christ (xx.). The chapter naturally divides itself into (1) the first evidences of the resurrection (1-10), (2) the manifestation to Mary of Magdala (11-18), (8) the 108 Study of the Gospel of St. John. manifestation to the ten and others (19-23), (4) the manifesta- tion to Thomas and others (24-29), the conclusion and purpose of the Gospel (30, 31). The account of the resurrection is not intended to be complete, but embodies a series of typical scenes selected to represent spiritual truth; yet true to the narrative, with undivided characters marked by singular dis- tinctness. The traits which distinguish Peter, John, Thomas, and Mary of Magdala are not only clear in themselves, but are in harmony with what is told of the four elsewhere. The Epilogue (xxi.) is peculiar to John’s Gospel. It falls into the following parts: (1) the manifestation to the seven and the miraculous draught of fishes (1-14), (2) the commission to Peter and prediction as to his death (15-19), (3) the misunderstood saying respecting the Evangelist (20- 23) and (4) the concluding note (24, 25). It has been affirmed that when John had written chapter xx., he had no intention of narrating any more “signs,” but afterwards added the remaining chapter (xxi.) in order to give an exact and full account of Christ’s words respecting himself, about which there had been serious misunderstanding. That this might be made clear the Apostle gives in detail the circumstances which led to what was spoken. VIL. Important FEATURES. The composition of the Fourth Gospel brings out many important features which should here receive attention, and may be thus noted: a. The Truth and the Witness. Christianity not only claims to be “the Truth,” but Christ declares himself as “the Truth ” (xiv. 6). The message of the Gospel is “the Truth.” This title is not found in the Synoptics, the Acts or the Apocalypse, but occurs in the Catholic Epistles (James v. 19, 1 Peter 1-22, 2 Peter ii. 2) and in the Epistles of St. Paul (2 Thess. 11. 12, 2 Cor. xiii. 8, Eph. i. 13, ete.). It is especially characteristic of the Gospel and Epistles of St. John. According to the teach- ings of St. John, Christ is the revelation of the Father, and Important Features. 109 the perfect pattern of life, expressing not only in word but also in act the absolute law of love (xii. 34). In the presence of Pilate he revealed the object of his coming to be a “ wit- ness to the truth” (xviii. 82) and this was a permanent fact. “The Truth” was among men but unrecognized, but in him it was made manifest. There were some “who were of the Truth,” drawing, in some sense, their power of life from it. Christ maintains this “ Truth” and makes known its fulness. The “ Truth came through him” (i. 17); his teaching was “the Truth” (viii. 40) ; he is himself “the Truth ” (xiv. 6). This work is carried on by the Spirit (xvi. 13) which is sent by the Father (xiv. 26). Under this aspect the Spirit, like Christ, is the Truth which he makes known (1 Jno. v. 6). The Spirit, as the Spirit of Truth, brings “the Truth” into direct communication with man’s spirit (xiv. 17, xv. 26, xvi. 13), and “the Truth” becomes an inward power in the believer (1 Jno. i. 8). The reception of the Truth brings freedom (vill. 82), because Truth is related to the laws of our being. By the Truth we are sanctified (xvii. 17). It would then ap- pear to be a direct argument that the apostolic conceptions of . Christianity, or the divine truth, are in nowise antagonistic to the highest responsive chord of the human soul. Truth is the light and the human aspirations are to be kept in unison with it. The message conveyed by St. John in his Gospel is “ the Truth ” which, by various forms of witness, is commended to men. The witnesses to Christ are manifold, and in due suc- cession are set forth as, 1, the witness of the father, 2, the witness of Christ himself, 3, the witness of works, 4, the wit- ness of Scripture, 5, the witness of the Baptist, 6, the witness of the disciples, and, 7, the witness of the Spirit. 1. The witness of the Father must be the highest and most conclusive of all, for He is the source of all things. Christ appeals to the Father as the proper witness of himself: “T receive not testimony from man. . . . The Father himself which hath sent me, hath borne witness of me” (v. 110 Study of the Gospel of St. John. 34, 37);°“If I bear witness of myself, my witness is not true. There is another that beareth witness of me, and I know that the witness which he witnesseth of me is true” (vs. 81, 32); - “The Father that sent me beareth witness of me” (vil. 18.) The witness of the Father is continuous, present and abiding, and reposes upon the conception of God as the Father, thus standing in the paternal relation to all men. The Son ex- presses the Fatherhood of God absolntely. As such man can recognize the witness as supremely authoritative. 2. The witness of Christ reposes on a conscious fellow- ship with God: “I and the Father are one” (x. 30); on an absolute knowledge of divine things (111. 11, 82); on a divine mission seen in its totality (vill. 14). The power of Christ as a witness is derived from his character and the nature of his teachings. To this must be added man’s affinity to truth which is found perfectly exhibited in Christ, illustrated in the familiar image that his sheep “ know his voice” (x. 4). The end of all which is, “‘ He that believeth on the Son of God hath the witness in himself” (1 Jno. v. 10). 3. The witness of works is addressed to man’s moral con- sciousness, and consequently becomes special and limited in its form. Thus Christ said, “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” (v. 80). In his works men could see the tokens of his real nature and authority, for they bore witness concerning him (x. 25). John does not draw the line between such “ works” as were natural and those belonging to the supernatural. ΑἸ] these works, whether of power or of love, wrought on the body or on the spirit, had the same office and end. The works were“ signs” (vi. 26), but sec- ondary to his teachings (xiv. 11, xv. 22). 4, Christ necessarily bore a direct relation to the past. The Hebrew prophets had foreshadowed his coming, and the Jewish people looked fora Messiah. ‘Search the Scriptures ; for in them ye think ye have eternal life: and they are they rr, ἐὰν, Important Features. ἘΠῚ: which testify of me. And ye will not come to me, that ye might have life” (v. 39, 40). According to the writings of Moses and the prophets he was the goal and fulfilment of immemorial hopes. Without him the Old Testament is a rid- dle; but with him a strong and intelligent witness. 5. In John the Baptist the Old Testament found a final expression for the latest of the prophets. His position was unique. He “came for a witness, to bear witness of the Light, that all men through him might believe” (i. 7). His witness was such as to attract and arrest (v. 35), and served to prepare the way for that which should follow. The witness ‘was an accommodation to the moral condition of those who came under his influence. It was the attestation of a personal conviction based upon specific proof. “ Ye sent unto John, and he bare witness unto the trath”(v. 33). The Baptist rec- ognized his own character and mission (i. 23), and by the sign (v. 32) made known unto him understood who was the Christ. He lived in the severest form of J udaism, but knew the universality of that in which Judaism should be crowned. 6. The witness of the disciples was in various degrees that of intercourse with Christ, and consequently a testimony to facts. ‘‘ Ye also shall bear witness, because ye have been with me from the beginning” (xv. 27). “ He that saw it bare record” (xix. 35). ‘This is the disciple which testifieth of these things, and wrote these things” (xxi. 24). The witness of the disciples is that of actual hearers and observers. 7. The mission and person of Christ were not understood so long as he dwelt among his disciples. It was necessary that he should be withdrawn from their immediate presence that they might be able to receive the full revelation and contem- plate his nature. The Spirit becomes an interpreter as well as a witness. “ When the Paraclete is come, whom [I will send unto you from the Father, even the Spirit of Truth, » which proceedeth from the Father, he shall testify of me” (xv. 26). This is the witness that continually unfolds the sig- nificance of Christ and his mission, and keeps alive the 112 Study of the Gospel of St John. yearning for a better life. The Spirit takes of that which is Christ’s and declares it (xvi. 14). As St. John says, “It is the Spirit that beareth witness, because the Spirit is truth” (1 Jno. v. 6). On surveying the subject, to which the Apostle appeals in his Gospel, it will be seen that these various types of wit- nesses cover the whole range of religious truth, both internal and external. The witness of the Father and Christ is in- ternal and rests upon that correspondence of the Gospel which exists with the absolute idea of the divine which re- poses in man. The witness of works and of Scripture is ex- ternal and historical, and draws its force from signs and such predictions which had not previously been fulfiled. The witnéss of the Baptist and the disciples was personal, and found in the declaration of what men know the Gospel to be. While the witness of the Spirit is internal, yet it is to the believer the crown of assurance and the pledge of the tri- umph of Truth. b. Light and Glory. The words Light and Glory, which also characterize John’s Gospel, to a certain extent, cor- respond with the Witness and the Truth. The Witness be- comes effective through Light, and the Truth is revealed in Glory. The Word as Light visited men (ix. 5) before the Incarnation (i. 9); at the Incarnation (viii. 12, xii. 46, 11]. 19-21), and he still comes (xiv. 21); even as the Spirit who still interprets His name (xiv. 26, xvi. 18). St. John regards revelation in nature, in conscience and in history as but parts of one harmonious plan, and the un- derstanding of revelation depends upon the abiding of the divine word within (v. 81). The condition of illumination is Love (xiv. 22-24); and the object, or end of Christ’s coming, was that believers should move in a new realm of life (xii. 46), - and become sons of light (v. 36), and as the last issue of faith, ‘“‘have the light of life” (vii. 12). Christ, as “the Light of the world,” is seen to be the manifested glory of God. This truth the Apostle gives at Important Features. 113 the outset: “The Word was made flesh and dwelt among us, and we beheld his glory as the glory of the only begotten of the Father” (i. 14). The very beginning’of Christ’s signs was a manifestation of his glory (1.11). The glory of the Son was not of his own seeking (vill. 50), but wholly the ex- pression of the Father’s will (v. 54). And Christ, by con- forming to the will of the Father, glorified the Father upon earth (xvi. 4), wherein he was also glorified himself (v. 10). The glory of Christ, in a true sense, was also the glory of God. “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby ” (xi. 4). And so the revivification of Lazarus was a vision of “the glory of God” (v. 40), as producing faith in Christ (v. 42). The historic work of Christ was the glorification of “the name” of the Father (xii. 28). When the crisis was past, “ Jesus said, Now is the Son of man glorified, and God is glorified in him” (xiii. 81). The thought of Christ’s glory must be extended beyond his Incarnation, for he had glory with the Father “before the world was” (xvii. 5); and when the prophet Isaiah looked upon “the Lord sitting upon a throne, high and lifted up” (Isa. vi. 1), he saw the glory of Christ (xii. 41). As the glory of the Son is extended backward, so also is it to be realized by men in future ages. His kingdom is the rule or reign of righteous in the human heart. The believer is invited to petition the Father in his name (xiv. 13); and their fruitfulness, already regarded as attained, is a source of this glory (xv. 8). Also, one of the chief offices of the Spirit is to glorify Christ (xvi. 14). ὁ. Judgment and Life. Judgment is used as a contrast of salvation, or “ Life.” ‘He that believeth on him is not condemned” (iii. 18). He has “passed from death unto life” (v. 24). Christ has life (i. 4, v. 26), and his words are life (vi. 53). He gives life to men (iii. 15, v. 40, vi. 40, x. 10, 28, xvil. 2). He is “the Life” (xi. 25, xiv. 6) and the “ bread 8 114 Study of the Gospel of St. John. of life’ (vi. 88, 35, 48, 51). Eternal life is the knowledge οὗ the Father and the Son (xvii. 3), and he that is united with Christ hath “eternal” life as a present possession (111. 36, v. 24, vi. 47, 54); otherwise he can not have life (vi. 53.) We live with the Father is living by Christ (v. 57). “ Be- cause I live, ye shall live also” (xiv. 19). The true believer sustains a vital connection with the Father and the Son, and, therefore, he has passed beyond judgment or condemnation. “This is the condemnation, that light 1s come into the world, and men loved darknsss rather than light, because their deeds were evil” (111. 19); and by contrast the unbe- liever is convicted from within: He “ hath one that judgeth him : the word that I have spoken, the same shall judge him in the last day ” (xii. 48). “God sent not his son into the world to condemn the world; but that the world through him might be saved” (11. 17). “1 came not to judge the world, but to save the world ” (xii. 47). While judgment is realized as fulfiled in the actual cr- cumstances of life, as is fully taught in the above quotations, yet there is a sense in which judgment belongs to Christ, and he satisfies its utmost ideal, because it reposes upon adequate knowledge. Hence it is recorded, the Father “hath committed all judgment unto the Son” (v. 22); “ For judgment I am come into this world ” (ix. 39); “I judge no man. And yet if I judge, my judgment is true” (viii. 15, 16); “As IT hear, I judge: and my judgment is just ” (v. 30). There is a striking contrast between these passages, and their harmony must be visible. Spiritual judgment is in- volved in the rejection of Christ’s revelation. The will of the Savior was to unite men to himself, in order that they might enjoy spiritual life, and thus be near to the Father. When they rejected and stood away from him, he judged them, which was a condemnation. His teachings developed both belief and unbelief, according to the character of his hear- ers. Whatever might be the result the message must be de- Important Features. 115 livered: “He that sent me is true; and [ speak to the world those things which I have heard from Him ” (viii. 26). Judgment, in one sense, like the gift of life, is imme- diate. It belongs to an actual relation (111. 18) and with it earries its final consequences, which is regarded as continu- ing into the future. Meanwhile the process of redemption is going on, “for as the Father hath life in himself, so hath he given to the Son to have life in himself” (v. 26). The Lord has ample authority to accomplish his mission effectually. The Father hath imparted to him power to quicken the spiritually dead to newness of life (v. 21); and to impose on unbelievers the just penalty for their unbelief (vs. 22,27). The result of faith in the Gospel is spiritual life; as a necessary consequence men must remain in death so long as they re- main in unbelief; yet the kingdom of God was now instituted, under which all the spiritually dead should be aroused to spir- itual life (vs. 24, 25, 28, 29). All of this Jesus should accom- plish in the name and by the authority of the Father. There- fore he was entitled to be honored as the Father’s representa- tive (vs. 19, 20, 23, 30). In the divine dispensation Christ does not seek to assert and vindicate his supremacy ; for “there is One that seeketh and judgeth ” (viii. 50). The idea of Divine action is never lost sight of in the Scriptures. The eternal necessity of judgment is set forth, and its historical execution is recognized as belonging to the Son, inasmuch as it was committed by virtue of his mis- sion. “The Father judgeth no man, but hath committed all judgment unto the Son” (v. 22). The Father “hath given him authority to execute judgment, because he is the Son of Man” (v. 27). His judgment thus becomes essentially united with his complete sympathy with human nature. This sym- pathy finds expression always and every-where. The question of faith and unbelief forms a very import- ant part of St. John’s Gospel. Faith in Christ is made the condition of eternal life (i. 12, vi. 40). To produce this faith 110 Study of the Gospel of St. John. was the object in writing the Gospel (xx. 31), and the nar- rative marks in typical crises its progress and development. VIII. Tuer Stryxe. The style of the Gospel and of St. John’s First Epistle are unique. Any reader can not help but notice it; but the ablest critic can not give it a satisfactory analysis. Ever since Dionysius ot Alexandria (A. D. 250) wrote his masterly eriti- cism of the differences between the Fourth Gospel and the Apocalypse (Eusebius’ Hecl. Hist. vii. xxv.), it has, for the most part, been assumed that the Gospel was written in very pure Greek, consequently free from all barbarous, irregular, or uncouth expressions. The term “very pure Greek” as applied to the Gospel is misleading. It is in pure Greek only in the sense of its simplicity. Elegant, idiomatic, classical Greek it is not. It is free from blemishes because it avoids idioms and intricate con- structions. The grammar is the same as that which is com- mon to almost all languages. It is strong in its very sim- plicity ; for the characteristic marks of its separate sentences are directness, circumstantiality, repetition and personality. Its thoughts and sentences are grouped together in a corre- sponding manner. The sequence of its reasoning is not al- ways wrought out, but left for sympathetic interpretation. In pointing out the peculiarities of the style recourse will be had toits presentation by divisions. The first, a, idea being its extreme simplicity. The clauses and sentences are not made to depend one upon the other, but are joined by simple conjunctions, as, “In him was life, and the life was the light of men” (i. 4. Even where a strong contrast is indicated a simple “and” is preferred to “ nevertheless ᾿ or “ notwith- standing ; “He came unto his own, and his own received him not” (v.11). In passages of great solemnity the sen- tences are placed side by side without even a conjunction; , “Jesus answered . . . Pilate answered . . . Jesus answered ” (xvii. 834-36). The words of others are given di- ee ee The Style. 117 rect and not by oblique oration. This characteristic may be il- lustrated in any of the detailed incidents of the narrative : “This is the record of John, when the Jews sent ; to ask him, Who artthou? And he confessed . .. I am not the Christ. And they asked him, What then? Art thou Elijah? And he saith, I am not” (i. 19-21). Again, “Many of the people therefore, when they heard this say- ing, said, Of a truth this is the Prophet. Others said, this is the Christ. But some said, Shall Christ come out of Gali- lee? (vii. 40, 41). This directness of construction is so uni- versal in the Gospel that only one example of an oblique sentence has been noted (iv. 51), where it should read, ‘“ His servants met him, saying, that his son lived ” (as in the “ New Revision”), and not “met him and told him, saying, Thy Son liveth” (as in the Authorized}. On the other hand the common oblique reading ‘“ that he should ask who it should be of whom he spake ” (xii. 24) must give way for “and saith unto him, Tell us who it is,” the reading now preferred. Belonging to the same method, we find the illustrative details added parenthetically or as distinct statements, and not wrought into the texture of the narrative (iv. 6, vi. 10, x. 22, xiii. 30, xviii. 40). b. The simple co-ordination of sentences and avoidance of relatives and dependent clauses involves frequent repetition ; and even where a repetition is not necessary it is employed for the sake of close connection and emphasis. Repetitions are singularly marked in the record of dialogues, in which the persons. are constantly brought into prominence. Sen- tence after sentence begins with ‘Jesus said,’ “the Jews said,” and similar ones, so that, in sharp contrast, the char- acters are kept clearly present to the mind (ii. 18, iv. 7, viii. 48, x. 25). This usage exhibits the personality of John’s nar- rative; and is further illustrated by the frequency with which he introduces a demonstrative pronoun in order to call back the subject, when a clause has intervened between the subject and the verb. Sometimes the pronoun of present reference 118 Study of the Gospel of St. John. is employed: “ He that abideth in me, and I in him, the same bringeth forth much fruit” (xv. 5). Sometimes, which is the more characteristic usage, he employs the pronoun of remote, isolated reference: “ He that entereth not by the door . . the same is a thief and a robber” (x. 1). The frequency with which St. John uses the personal pronouns, and especially of the pronoun of the first person, is a feature of the same kind. The Lord’s teachings depend, in his discourses, upon a careful recognition of the emphatic reference to his undivided personality. “If I judge, my judgment is true; for lam not alone, but I and the Father that sent me” (vill. 16). c. St. John frequently points out a sequence in fact or in thought, although he connects his sentences so simply, and sometimes merely places them side by side without conjune- tions. His two most characteristic particles are ‘“ therefore” and “in order that.” The Greek word (οὖν) translated “therefore”? occurs two hundred and two times and in the Authorized version is translated “ therefore” sixty-four times, and as thus used is found almost exclusively in narrative, and points out that one fact is a consequence of another, some- times in cases where this would not have been obvious; “Jesus came again into Cana of Galilee” (iv. 46), because of the reception he had previously received there. The frequent use of “therefore” points to the conviction that nothing hap- pens without a cause, consequently the frequent use of “in order that”’ points to the belief that nothing happens without a purpose. The Greek particle (a) occurs in John’s Gospel one hundred and forty-five times, and is used not only where some other construction would have been suitable, but also where some other construction would appear to be more de- sirable; “I am not worthy fo unloose” (i. 27), ‘‘ My meat is to do the will” (iv. 34), “This is the work of God that ye be- lieve” (vi. 29), ““ Who did sin, this man, or his parents, that he was born blind ” (ix. 2), “It is expedient for you that I go away” (xvi. 7). This is a favorite construction of St. John, The Style. 119 who uses it to point out the working of the Divine purpose and also of the fulfilment of prophecy (xvii. 9, xix. 24, 28, 29). The elliptical expression ‘but that” is not uncommon ; ‘Neither hath this man sinned, nor his parents; but that” ete>)(1x. 3). This multiplication of simple elements produces in the end an effect of imposing grandeur; and thus whole sections of the work are marked by this method of directness and simplicity. d. In some cases the repetition leads to a perfect poetic parallelism. John was full of the spirit of Hebrew poetry, and its essentials run through the whole record, both in its general structure and in the structure of its parts. Hach inei- dent and discourse presupposes what has gone before and adds to the result something new. ‘The servant is not greater than his lord; neither he that is sent greater than he that sent him” (xiii. 16); ‘‘ Peace I leave with you, my peace I give unto you. . . . Let not your heart be troubled, neither let it be afraid” (xiv. 27.) Sometimes the parallelism is antithetic, and the second clause denies the opposite of the first; ‘He confessed, and denied not” (i. 20); “I give unto them eternal life: and they shall never perish” (x. 28). . 8. Minuteness of detail is another peculiarity, which also is of Hebrew origin. St. John uses two or three words in stat- ing the details of an action instead of summing the whole action in one word: “ They asked him and said” (i. 25); “ John bare record, saying” (v. 82); “Then cried Jesus in the temple as he taught, saying ” (vil. 28). The phrase “an- swered and said ”’ occurs in this Gospel thirty-four times, and only two or three times in the Synoptics, where it is “ having answered said,” or “answered saying.” f. St. John’s favorite words and phrases also bear special men- tion. “Abide” especially in the phrases expressing abiding on one another; “believe on” a person; “true” as opposed to lying, and “true” as opposed to spurious, “truly” and “truth ;’ “witness” and “ bear witness;” “the darkness ” 120 Study of the Gospel of St. John. of moral darkness; “the light,” of spiritual light; “ life ;” “love;” “eternal life; “in frankness” or “‘ openly ;” “ keep my word;” “manifest ;” “the Jews,” of the opponents of Christ; ‘“‘the world,” of those alienated from Christ. The fol- lowing words and phrases are used only by St. John: “the Paraclete” or the “Advocate,” of the Holy Spirit; “the Word,” of the Son; ‘“ only-begotten,” of the Son; “come out from God,” of the Son; “lay down my life,” of Jesus Christ ; “ Verily, verily ; “the ruler of this world ;” “the last day.” This apparent sameness of phraseology produces throughout an impressive emphasis. It is probable that as the Evangelist made this record when old, he has given the utterance of others in his own language, at least in part, though scarcely when giving (xviii. 88) the answer of Pilate. This part of the discussion is further illustrated in the appended comparison. The left’ hand column gives the lan- guage of the Evangelist, the right gives that of others as re- ported by him. The latter is the reported language of Jesus, except where the name of another is subjoined. Ss ‘SSOTIJIM 896 “12... (902) UL SULYVM Ῥ Ts oy + γ2ημ1 ay? Jo ματάς 961 ‘YNA} 950} 10 YUNODDV UO Ὃ * + + 91π00 [][VYys 919] θα 4 91} πθ AA “9S “AX ‘yqnl} ay) UMOUY OABY OU M ‘TL “QA1900A JOU UB 2... [4 OY] UL CAO] T WOT AA 1 POM 911 yoryar ‘ysnw7 ay? 10 ytuids 9807, “LT ΤΙ 911514} 1Π| 981 pus ψ}}...} ay? pus AVM OY} τ18 Τ “Q “AIX ‘yyndj 9η1 St ητ1τ8 901, “Q “A 7). ayy 8987 osnwoog ‘cH “Iorta 10 yards 98} “WIT UL JOU 51 1127}..} BSNvd pue yn ({)eyy Jo yaids oy} Mouy OM -aq YIN? ay? 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[1 91}] UL SAC] 1 τπο AA ‘T {65 Π7141 (egy Jo γιατάρθ, 901 ἀθ Δ “gy ἼΔΧ TH ensidg 128 The Style. ‘OUI WU? apiqn “ULI, U2 γ29}19)» OSOT MA Ὃ “UL no ydeoxo 2101} 1896 nox uvo sOYON Ῥ ; “WI U2 ΘΡΊΩΥ᾽ ᾿86 ‘nod UL] pue oul w apap “fF “AX "ULL U2 aprgn [[VYS NOK Ys τι U2 YJapIgY OYM AOYIV AT OWT, ‘OL “ATX 191} ἽΠΕῸΙῚ UL] pur our w2 γ29 19» poojq Lut -B iT 9Π1 UL puB Og 917 1 9910} 188 NOX Ὅς q}oyULIp pux ysoy Aur yoyo OsOy AA “OG ‘TA ὝΠΤΠΤ UL Yjaprgy OY YALRS 4VY} OFT ὃ “UL ‘jadson Ἵ 911516 7 ΝΥΝ NI ONIGIAV LSIUHL) UO GOH) AO ΝΟΙΒΒΗΉΑΧΗ IVOOUdIONY HLIM ATIVIONASY . 5 > ! . LSTUHO WO Gop (43 wsagzr’) NT ACIGV ‘AT "SSIUYLYP UL SYJVM OYA OFT “Cg “Ux “SSIUYMDP UL 129 ‘SsaUyLDp UL τηρῶ, * * ἀθϑηήοΙΩ Sty {9180 1801 911 LT τ Ὑ]Ρρῶι YOU 1Π1λλ ‘OW ΠΊΘΔΛΟΙ]ΟΙ OYA OFT “ZL Aa ‘SSaUyLDp UL YOM * * * OMIT “9 ‘1 ‘jedsoxy Ἵ epsidy SSANWUVG NI WIVA ‘III 209 ayy fo Ye -ywods - * * ypupa ay) fo st yey) OF “Te ΠΙ| “pylon ‘pjwon ayy fo ayy yeods oro0foroyy, "6 81} fo you we 1 ‘ppwom sry) fo 918 NOK GZ “UA "pp4on ay, fo oie Koy, *G “Δι ‘dTHO AA GHL 50 ‘pop fo , Pop fo γ0τπ| 918 nok * * * pox fo 51 ἁϑλϑοῦ λὰὰ “Lp TA you 51 TaA90yM * * * ΡΟΏ fo AB OM Ὃ ny Study of the Gospel of St. John. 124 ‘sn UL Saprqv 781 YINL} OUT, G ‘Ty esidy “9401 U2 Yjaprgv ABASOSOY MA “OT “AL “ποῖ ur aprgv yystur fof Aut yeu, “TL “WILY U2 POX) JO 240) 91} YIapigv MOTT “LT 1200}, SM tee eee LOL peal ‘ado AU UL apigy 1185 NOX “OT ur Burpign afi) pousaja {1861 addepanut ON “GT 960) AU U2 apLaV 6 ‘yjvap UL sA~pLQV ῬΙ ‘Ula OY U2 aprgn 21 τα U2 {2919 paas SIFT “6 “Ut ydooxe 4inay aveq you τιῦ YoUAG 97) SW “Pp “AX nok ur yapiqgn * * * burugouv 901, "2 "SSaUyLDp UL aprgn you ‘Buluulsoq oy} WOT P[Noys out UO YJ@Aorjoq AaACOSOYM 2011, ‘OF UX pupay oavy NOK You NOL U2 apiqv 1811 297] “FS ‘pom ku ur ϑρῖην nos ἢ “Tg ἼπΔ nok ut 2914» pox) JO pom oY, ῬΙ nod τὰ huipigv psom 511} JOU ΘΛΒΉ “gE "Δ θη oy. ur yjapiqo °° *) OFT “OT Ὁ ‘jadsoxy Ἵ osidq «NI AGIGV» JO SASN UHHLO “A "WIIY UL POF) puw POL Ut Saprqy ΘῊ “YT ‘pox UL 91 puY WY U2 sapiqv POX “GT . ‘sn UL 911 PUB τα τ 9,919» 9M “ST | nok wt ‘SN UL YPPIGY POX) ‘AOYZOUB 900 9Λ0] OA JT “ZT “AL apign soutkes Aut puv out w2 aprgv nos FT *), ‘sn UL Yjapign OY 18} ΔΔΟῸ om AQolOFT “FZ "OU U2 ὁρίῳ» you Op τιῦτα AUB JT 9; “AX ΠῚ UL OY puB WY τ Ya “WILY UL T pus ot we yzaprgv 781 98} ᾿ς -pign syuoupUBUUTLOD sIy Yedeoy WY} OF “FS οἷ “Layo 9141 1995 ‘y2as you yyy 91 WOYM “posy “0% “Al ~ seq oy {poy Woy st oy oy ydooxe Ἵ 9251 60 Mayo yz uaas sey 900 Aue yey} JON ‘OF TA ‘DOH Uaas 1919 YYVY OUO ON “TL ‘jadsoxy ‘jadson ‘LSINHO FHS OL ‘GOD HHS OL HA "9011 UMOUY OACY J yng ‘aay? umouy you yey P[IOM OUT, °SS “Ἴθι 00 snsav pus "691 Mouy Kew 951 Jey, 8 “WAX 1.1 SI VY Wry MoUy ABU OM 281, “OS “A S aay wy 911 UNOUY JOU DARBY oy} osnvoog “gE ἼΔΧ po) JOU YPAMNOUY “JOU Π19ΔΟ] FEY} ΘῊ 8 = ‘aU UMNOUY JOU NOY} IBA ‘6 ‘poy yyanouy * * * YJeaoy yey} 980 AIOAT “2 ἘΞ "ΜΟΊ 2}. 911} “poy yjanouy 7162 OF Ὃ “AL > NOUY OS τι9Δ9 ‘OU YPANOUY A9YIBY 961 SY “ET Χ ‘uy unouy savy NOA esnVoIg “ET ‘you "UW2Y UNOUY IABY πολ osnvoeq ‘s1eqIey “ST wy nouy 1 Avs pynoys JT ft pur “Wy “my Mouy 1 “Π72185. Yeu} OF{ Ῥ Mouy 1 yaq “wry UMNouy Jou eABY NOX “Gg “TTA “Uy NOUY OM 7601 MOU 9M OP ΔαθαθϑῊ 9. π ‘jadsoxy Ἵ 91151 ‘LSINHO MONS OL ‘GOO MON OL TA ‘4811 jo buryove, oy} Ut Yppiqn JeABOSOT M Ὃ ‘qSIIYO jo buryona, 981 U2 JOU YJapign IOASOSIVY A “6 Study of the Gospel of St. John. 126 a δμμμλ Χ ομε.---..... . «. afi] γριιμο}} ‘fy yipy * * * piom Au Yjorvoy 2811 oH ‘FZ ‘A Joulaja aapy nod yeyy moux Avut nok WUT, ‘ST ‘ISILdVG FHL NHOP—‘afi) jou “24,2 YOU YoY WOK ay) JOU YOY 281 OTT “ZT ee 8 me oAo (on Felt OH “98 ‘af YIDy Uo 981 Ymy YY OF “ZI “A ᾿ς Ὁ) Jousaja aavy ynq ‘ysiaed you plnoyg ‘oT “UL ‘afi] Poulaja eavy ynq ‘ystaed you PINOYS “GT ML τὶ Surpiqe afi) joutaja yyoy ἀϑαθραθτι ON “Gy ὋΠΙ ‘jedsoy Ἵ epsiday ‘HITT ‘IVNUGLY WO ‘aaITT AAVH OJ, «HAVH» HO SNOILVNIGWOO ‘XI ‘afi] siy unop fin) pinoys ouo Aue 2811, 91 ‘Ax ‘umop p fn) 04 AMOYNV oavyYT °° + uMop jp ΠΤ ‘81 aft] hum unop ho) 1 asneoog 21 afi] sty unop sin pasydoys poos 911, 17 Χ 2441 Sty UNOP pry) OFT ὋΤ “Ut ‘jedsoxy Ἵ opsidgy “(rmagges eeXak) TATT NMOM AVI ILA ‘po Waas YOU YAVY [LA9 Π1ΘΟΡ yey} 91 1 TH epsidg ‘(qtaids sty YIM 488 ΓΙΘΔΙΙΟΟ 996 2100 {180 “a 2) : (9110) OTM 9 01 1.995 586. aU τι935 88} OM OF] “G6 "ΔΙ τιν τ995 JOU YY YouUIS ΤΘΔΘΟΒΟΓ AA Ὁ “III 127 The Style. yoy ᾿ ‘OLE “NOG ΠῊΪ GAVH OF, ‘404 GAVE OL, ‘Ws 19{vOI3 OF} YY 90} OFUN OU PoroAl[op JY} OFT “LT ΧΙΧ “US poy you poy AOU, “FZ “Us poy you poy SoU, “ZZ “Δ 15 OU aavY P[NOM NOX Ὁ ‘x1 ‘jedsony ‘NIG HAVH OJ, ‘afy aany yystur (971 2811 οἴποῦ We Tob x aft) wudaja yoy * * * yYsop Ata yIo7"e osoy AA “FO ‘afi] [usaja YoY OTA UO YY@AdToq 28η1 oH ‘LF ‘afiy jousaja aany Kvur * " * WOS oY} Yoos oy 9110 AIOAD 2811, “OF “1A 7) aany γηδιτα ποῖ 2871, “OF 2] Joudaja aany nos yuryy nok weyy ur ‘0g “poy you YJOSSOLGSUBI} IOACOSOY MA 6 TE opsstdgy ‘pop-y fo uogy ay) you yy 2811 OT] “ZT "079 “WOK 911} YMY 781 917 ‘ZL “Δ Ἵ 9510 . . ‘UGHLY αὶ THL FAVA OF, “ULS OU aavYy OM 281}} ABS OM~FT “Q “I ‘T operdgy - ν — ~~) ae Ψ OO ae a a ὍΠῚ 10 261) ayy eavy 1188 nq 1460) ‘ssoUyIVpP UL AVA JOU []VYS OUT YIOMOT 911 UL YJOPIGV 1dq}OIG 511 YJOAOT 281 OFT ὋΤ -]οῦ BY} OY : [LOM 91} 10 2,61) 911 WRT “ZT ‘MIA “MOU ἍΜ) . [Gun ead ssouyaep τι st “1eyjoIq 51 84} 01 YJamM09 {7101 TOP yy ey Ing “Tz yjoyey pur MPH 911} UL SI OY {1185 2611 OFT 6 1461) 9011 04 Yowood saayyou ‘yh "qjoulys Mou 9} YOY [LA Yop yey} ouo χθλθ AO Ὃς 161) onaty ayy pu {184 st ssouyiep 91, 8 “Ul Ἅδη, ueyy ἀθη18κ ΒΒΘΤΈΓΣΙ ΒΡ Ρ9ΔΟ] TI? Ud PUB ‘PjIOM OY} ΟῚ θῖποῦ 81 2067 61 ‘UL 18 ssouyAep ou 81 WY UL pus Yyh27 SI po “6 “IL ‘jadsoxn 7 ΤΕ, ὍΠΕ ‘GO 10 NOILVLSAMINVJ ANV dO UO SALINVILSIUHD ‘LSIUHD 0 NOILYNDISA(T V SV ‘Gee) LHDIT ‘IX ΠΘ1ΠῚ awioauaao BABY °C * COX CF CAL ‘UO Paya JY} AWLOILIAO BABY NOK “FL "IUO payan ay) auloadaao DAVY, NOK “ET “Ul “PpLOM IY? YJaW0ILIAG 7807 911 51 OU MA “pptom “Pj4om ay} IWMOIMALO oAGY af ‘Ss ‘TAX ay} 79 (00. (200 por 10 Πα 51 19ΛΘΟΒΊ 860 AA Ῥ AG ‘jadsoxy Ἵ 9516} ΝΟ GHMOIM AHL ‘ATYOM AHL (οὐχ HNOOUNAO Χ “U0 9.2 PUB HAYIMA 247 Π106 YROY * * ΘΌΠΑΖΟΟΡ 911 UL YJOpIqv yey} 981 6 Study of the Gospel of St. John. 128 129 The Style. "WILY UI SI ssou “SNOo}YSlIuN OU pUe ‘oNd} SI oles 971, “QT ‘WA ‘UOTYVUWAPUOD OJUT 9tTUOd Jou [[@ys pure ‘ost [vussjo {180 151] OY} 02 YZOUIOD JoYyLoU 4191] 90} YJoyey [Ae {2900 yey} suo Aroaq Ὃς “1 oH ἫΖ "Δ ‘jadsoxy ‘UY UL το ΘΠ mel ge “sn UL JOU 51 UNA} OY} PUB ‘SBATOSINO DATODOP OMA 8 ἽΠ7Π.} 94} JOU OP ΡῈ dIT OA\ Ὁ Ἴ18 18 SSOUYIVp OU SI WY ULpUBIYSITSI poy “ec Ἢ Ἵ 95: }OU 81 Π1Π.1 911} pues 1Ό1| Ὁ st ‘NOILVOUN GNV NOILVWUIAAV ἽΓΧ ‘ssoUyIVp Ul 9016 jou plnoys eu uo YJoAdT[eq JeAvOsOyM 4010) “ῬΙΙΟΔΑ 91} ΟἽ 2.0.1) 8 Θαι00 WRT ‘OF Ἵμγδι) Jo uaip[rqgo 9861 eq Avu nok 1881 “.1) 91} UL ΘΛΘΙ]9αᾺ ‘yh aavy nod 91|}λ 99 δι) ayy 918 nok oy 518 AA nod Yas 3,61) OY} SI 9TLYA 912} BIO “Ge “UX “Wry UL δὴ) OU 81 9190} esnedeq ‘YyIo;quINYQS ey γ151ὰ 902 Ul AVM uvu wv JL yng ‘oT ῬΙΠΟΔΑ siq Jo 2.61} 91} {1998 91 ᾿ ABp 98} ul σ)θα uvwm Aue 7 ὃ ἽΧ ‘P[dom oy} Fo 2.61) 911 τὰῦ 1 4. “χι ῬΙΓΙΟΔΑ 961 OJUL ΠΊΘτιιΟΟ 4811 UvUT LIAO Ὁ2921}.51 Yoram Yyhy onay 91} 5θλι 2017, “8 61) yeqQy 10 ϑθϑττα 1896 0} 298 sem yng “2Χ61} 181 Jou sem oF] “8 61) 944 JO sSoUzLA 1896. OJ, *) ‘ssouyIvp Ul Yourys 7742) 901 puy "6 "WOU Jo 2.61} OY} Sem OFT OUT Ἔ ‘t jedsoxy Study of the Gospel of St. John. 130 ‘aya ἽΠῳ “1919 -LOJ 7811 jou Π088. ἀἴατὰ θΔισ [[BYs I 1811 1978 oY} JO SYUMIP ἀθΑΘΟΒῸῸ Δ᾽ “PT ΔΙ “LSILAV GHL NHO¢— uy 9.019 quos We 1 4811 Ng “ISLAY 9111 201. tue 1 ples] YUL 8s ‘oqo 2802 7Ng “ῬΙ1Ο δὰ 981 UMEpUOd 0} Ῥ]Ίιολι 977 OFUL TOS “ἢ 20U γι95 POX) “LT ‘Ut adsoxn ‘(pyvp 00) LOD “LON ‘SUTAIOSIT—'90y} 558 plnoys uew Lue 2681 JOU 259099τι pUe soUIyy ][@ JsoMouy NOY 2811 GANS 9AM θ1Ὁ MON “OE ‘saTaIOsIq@—'quaaoid ou 289 -yrods puv Ajurepd nogy 2595) 8968 MON ὋΝ ἼΔΧ : SISHH.LILNV ‘sqiaids 981 41} 11 ‘qutds ἄχθΔῸ 70U ΘΑΘΙ967 ἽἼΡ BT ‘YJNIy UL pus peop Ul 1} ‘onSu0} UL JOYyOU ‘ploM UL ΘΛΟΙ͂ 201, SN 1977 ἍΤ MOUY af asneooq yng “Π1Π1Ὼ ey} JOU MOU ak esnvoeq nok ojuN uoz}IM jou Avy 1 TG 110 plo uB Ing JUSUIPUBUITIOD MOU Ὁ JOU OIM Τ "Δ 019 “0518 yng ‘A[UO SIMO 10} 10 “ὁ “UE ‘T 9514} Bot aaa ἽΠΧ ‘JOU PelUEp PUB ὈΘΒΒ91π00 ΘῊ “0S “SULOg OUT OUIBO 5811} 960 JOU FT NOYFLAL pue 41 Ysno1g} ὅ1196 021 9180 ssulqy [TV Σ Tt ‘jadsoy ἢ ‘powvyse eq jou pus soUepyUod ABT θαι 9A\ 86 ‘aly OU ST pue Suryutouw owes ey, "Δ ond | Ul SuUI[quIN}s JO ΠΟΙΒΒΌΟΟ SUOU SI 9197 pue ἀπ πη eq ul qjepiqe © ° ° eH OT qynazy 51 τως Ce 181 The Style. ὍΤΙ JUS 7811} {ΠῚ 10 TIE“ 90} 77q “[[IM UMO OULU Op Ο1 JOAT “ge ‘ayo ng “τΙ0ΛΌ 91 Wolf pvolqd 18Π1 jouw NOL VAVS soso ‘TE ‘IA “020 ng “avi πο} ΑἸχΟτιΠ1)891 201, ὉΔΙΘΌΘα 7 “FE ‘OO “1 “[[I[M UMO DUTT 201, Yoos T Ὃς ‘oqo “ῬΘ1Ί7ΠΠΤΙΠΟΌ 280 yng ‘uew ow yjospnl rsqyey 911, “ze "Δ 151] 18Π1 JO ssouqtm 1096 0} JUSS SUM JNg “91} 281|} 201, SVM OFT “Q ‘jadsoy ee Oy yjedooy pox) Jo uaqyjosaq st 2811 oy yng ‘jou youUls poxyy JO UIOg SI JBABOSOY A\ “RT ‘poolq puv toywm Aq yng ‘k[uo 19718λι Aq JOAT Ὃ “Δ ΒΟ] JNO τ|192880 9ΔΟ] 209119{1 21Π6 “9ΔΟ] UT 1891 jou St O10 1, Τ ‘sn POAol OY 281|} 77g ‘POH Ῥ9ΔΟΙ] OM 2811 JOAT “OT 182 Study of the Gospel of St. John. It should be observed that the expression “abide in,” sometimes translated ‘‘ remain, continue, or dwell in,” is not uncommon as the designation of physical residence in a place. Moreover, its figurative use is not entirely peculiar to St. John, for there are four passages in St. Paul’s writings, 7. ¢., 1 Cor. vii, 20, 24, abide in the calling; 1 Tim. 11. 15, if they continue (abide) in faith, charity and holiness; 2 Tim. 11]. 14, abide in the things which thou hast learned—which are analogous to some, though not to all of the above expres- sions. The frequency, however, and some forms of the fig- urative use, are peculiar to St. John. And in his Gospel alone do we find it in the reported language of the Savior. In the Synoptics there is but one instance of its use by the Savior, and that in the physical sense: Luke x. 7, “in the same house remain (abide).” The characteristics which have been above treated, com- bined in St. John’s Gospel, stand alone in Christian literature, as its author must always stand alone among Christian teach- ers. The book was the work of one who ‘for three score years and ten labored most efficiently as an Apostle. When a lad he was called to follow the Baptist, and by him was soon transferred to the Christ, and in all probability’was the first who from his youth up was a Christian. No man could have been found better able to grasp and state in their true proportions and with fitting impressiveness the great truths of the Christian faith. His manner of life and environments were eminently calculated to fit him for such a wonderful production. Commencing at an early stage of his existence the Gospel found an unobstructed path, and consequently ex- perienced no sudden wrench from deep-seated prejudices. Nor had he the trying excitement of wandering abroad over the face of the earth, like most of the Twelve. He remained at his post in Ephesus, directing, teaching, meditating; until at last, when fully ripe, the fruit was given to the Church in the fulness of its power and beauty, and is preserved for the gen- erations to profit by its lessons. Historical Exactness. 133 IX. HistoricAL EXactness. It has been demonstrated, in previous sections, that the Fourth Gospel was intended to and does fulfill a profound, and beneficent purpose. It has been wrought with singular sym- metry, and by careful examination it may be shown to reveal the presence of an informing idea throughout its details. From beginning to its close it istrue to the one conception that formed it. It is not, nor does it pretend to be, a complete exposition of the incidents in the life of Christ. Some features of his work which were very prominent are not preserved ; nor from it can there be put together a complete picture of Jesus of Nazareth as he went about teaching and healing. So far as this Gospel is a biographical sketch, it must be regarded as confined to certain limited aspects of Christ’s person, life and works. Whilst these facts must be conceded, yet, on the other hand it is correct to affirm that the literal accuracy of the contents of the Gospel is not in any way prejudiced by the existence of the particular purpose which the Evangelist had in mind. The entire composition is the Apostle’s true conception, and his historical illustrations are no less histori- eal because they are illustrations. The writer fulfills his work, in his own language, and according to his own ex- pressed purpose. As has been previously noted the Apostle writes in the hope of creating in others the faith which he holds himself (xix. 35, xx. 81). St. John’s faith, as given in the Gospel, was a special in- terpretation of all history drawn from a spiritual conception of Jesus Christ. Nor does this idea forfeit his claim to be a truthful historian, because, whilst giving the facts, his eye is turned towards the great central truth, the being of Christ and the object of his mission. This must be sought in the conditions of the historian’s work. These conditions include choice of words, combinations and compression. Every rec- ord of fact is limited to the record of representative details concerning it. The truthfulness of the historian lies in his 134 Study of the Gospel of St. John. power of selecting such details as best convey to others the true idea of the subject sought to be set forth. To give true impressions is the leading and accurate motive. The literal accuracy of a number of details is no guarantee of the truth of a narrative, only in so far as such details are concerned. The question must be regarded as a whole. It is therefore no disparagement of the strict historical character of the Fourth Gospel that the writer has fulfiled his design of re- cording such “signs” out of the whole number of Christ’s works as he considered the most likely to produce a specific effect. a. The representative incidents of a narrative must be of historic exactitude; not that literal words or phrases. must be reproduced of the entire discourse, but the power of the historian must enter into the spirit and give an outline sketch without swerving from the right idea. The thought of the speaker is more important than his words. [Ὁ is true that the style of the speaker enters largely into his teaching, but is al- ways governed by the drift of his exposition. At times, in order to catch the full meaning, the keen saying or the vivid illustration must be preserved exactly, or the character will be lost. It is undeniable that the discourses of the Lord, which are peculiar to St. John, for the most part are very brief sum- maries of elaborate discourses and expositions relating to cen- tral topics of faith. From the necessities of the case the writer has condensed his narrative. In this we must trust to the insight and power of the narrator. As a simple exam- ple of how a conversation is compressed take that found in xii. 84. Here the question of the Jews turns upon the title “Son of Man,” which has not been recorded in the context. The Evangelist has noticed only the fundamental facts. There is another and more complicated example of the compression of an argument (vil. 34). Only the extreme forms are re- corded; and the course of words which followed can be de- termined only by careful thought. In other cases the answers hed, > ν. Mull ass Historical Exactness. 135 of the Lord evidently point to detailed expression of feeling or opinion with which the writer was familiar, and which yet he has not detailed (xii. 23, 85). Without any connection of place or time the Apostle gives a general summary of the Lord’s judgment on his hearers (xii. 44-50). Apparently this passage 18. a compendious record and not a literal tran- scription of a single speech. These considerations are supplemented by the fact that most of the discourses recorded in this Gospel were spoken in Aramaic. A large and miscellaneous crowd had gathered at Jerusalem, and all were able to understand what was spoken to them “in the Hebrew tongue” (Acts xxi. 40), and by it the favor of the multitude was conciliated. St. Peter must have spoken in an Aramaic dialect in the court of the high priest, and the bystanders not only understood him but no- ticed his provincialism (Matt. xxvi. 73). In Acts (i. 19) it is said that Aramaic was the proper language of “the dwellers ‘in Jerusalem.” The title, Rabboni (Jno. xx. 16), with which Mary addressed the risen Lord was “ Hebrew.” These indica- tions lead to the conclusion that in intercourse with the inner circle of the disciples Christ used the vernacular Aramaic dia- lect. Then it would necessarily follow that St. John not only presents a summary of what was said, but also that summary was « translation. The question might be raised whether or no St. John was capable of summarizing the teachings of the Lord. No one’s experience and life could have been more fitted for such a la- bor. Long experience and contemplation would lead him to correct any misapprehensions. His intellectual ability was certainly great, and his name stands pre-eminently above all others who are favored by the same appellation. There is no valid reason for doubting his ability to choose the best possi- ble method of reproducing the substance. b. St. John writes with the evident purpose of revealing the Person of the Lord, and shows him to be “the Christ,” and “the Son of God.” Naturally he would record those dis- 186 Study of the Gospel of St. John. courses that have a bearing on his theme. He desired others to see Christ as he had found him to be. This record does not appear to represent examples of the Lord’s popular teach- ings. There is nothing in it which corresponds with the cir- cumstances under which the Sermon on the Mount, or the great group of parables were spoken. On the other hand the private discussions with Nicodemus and the woman of Sa- maria find no parallels in the Synoptics, and yet they answer to conditions which must have arisen. The other discourses (except those in chapter vi.), which offer some peculiar fea- tures were all held at Jerusalem. They were distinctively festival discourses, and addressed to men whose religious emotions and opinions were moved to a greater or less degree by their environments. The festivals commemorated the cri- ses of Jewish history; and the discourses had an intimate connection with the ideas which the festivals represented. So long as the Jewish system remained, this teaching would be unnoticed, or unintelligible. When the Hebrew polity was swept away,.then it was possible to apprehend the full significance of the Master’s words. ec. St. John presents a clear advance and historical develop- ~ ment in the self-revelation of Christ. The discourses, for the most part, grew out of the circumstances by which they were occasioned. The idea of the Passover (vi.), the Feast of Tab- ernacles (vii., vill.), the Dedication (x.), represented in the fes- tival discourses, bear the color of the seasons. Also there is a psychological harmony between the words and the hearers for the time being. This is illustrated in the scene by the’ well of Sychar (iv. 4-42); and the discourse after the healing at Bethesda (v. 19-47). The progress of the self-revelation of the Lord as re- corded by the Evangelist may be given in an illustration which shows the inner harmony of the testimony. Without reckoning the exceptional personal revelations to the woman of Samaria (iv. 26), and to the man born blind (ix. 37), the Lord reveals himself seven times with the formula “I am,” The Last Discourses. 137 five times in his public ministry, and twice in the last dis- courses. The titles will here be only enumerated, for their general connection is obvious. Iam the Bread of life (vi. 35). Τ am the Light of the world (viii. 12). I am the Door of the sheep (x. 7). ~ Tam the good Shepherd (x. 11). Iam the Resurrection and the Life (xi. 25). Iam the Way, and the Truth, and the Life (xiv. 6). I am the true Vine (xv. 1). d. The language which St. John attributes to different speakers is distinguishable, notwithstanding the admitted style of the composition of the Gospel and the compressed form of the utterances as given by the Evangelist. While he deals with one aspect of the truth and uses the same general forms of speech to present the different aspects of the narrative, yet beneath this resemblance there are preserved the character- istic traits of each speaker. The words of the Baptist keep strictly within the limits suggested by the Old Testament. What he says spontaneously of Christ is summed up in the two figures of the “ Lamb” and “the Bridegroom.” He gives the specific testimony that Jesus “is the Son of God” (i. 34). The language ascribed to the Baptist has its peculiarities. The short answers, “I am not;” “No; “I am not the Christ” (i. 20), are unlike any thing else in the Gospel, no less than the answer in the words of prophecy (v. 23). X. Tue Last Discoursss. The last discourses of the Savior offer 4 unique problem. They belong to an occasion which has no parallel, and de- livered under such circumstances as forbid the disciples from understanding their significance at the time. The say- ings would be retained because, in that age, the power of the memory was depended on, and sayings of importance were not always reduced to writing. The discourses taken as a whole offer several peculiarities. Three topics are specially 188 Study of the Gospel of St. John. conspicuous: the mission of the Paraclete, the departure and the coming of Christ, the Church and the world. A marked stress is also laid on the moral aspects of Faith. It was eminently proper that such topics should be the object of instruction at such atime. It is scarcely conceiva- ble that Jesus should not have prepared them by this kind of teaching before his departure. It is also to be observed that the ideas are not made definite by exact limitations. The teach- ings gain their full meaning from the later history, though they have not been modified by the facts of that history. The promises and warnings remain in their typical forms. When the fall of Jerusalem placed them in their proper light, then they were recorded. The moral impress of the last discourses is clear through- out. They complete the Sermon on the Mount. Out of Christ’s self-sacrifice springs the doctrine-of Love (xv. 18, xiii. 84). Christian love is at once the pattern and the foun- dation of the true relation of man to man. The time had now come when it could be grasped under the influence of the events which were to follow. The three following passages indicate the successive forms under which the principle of Love is inculeated: “If ye love me, ye will keep my com- mandments” (xiv. 15). “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him” (v. 21). “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” (xv. 10). What appears in these texts as a repetition is a vital move- ment. There is the advance from obedience resting on love to progressive knowledge, and then to a divine certainty of life. A similar progress is noticed in the four passages which describe the work of the Paraclete: “I will pray the Father, and he shall give you another Paraclete, that he may be with you for ever, even the Spirit of truth; whom the world can The Last Discourses. ’ 139 a not receive (xiv. 16, 17). “The Paraclete, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you” (v. 26). “ When the Paraclete is come, whom I[ will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me” (xv. 26). “If I go not away, the Paraclete will not come unto you; but if I go, I will send him unto you. And he when he is come, will convict the world. . . . When he, the Spirit of truth, is come, he shall guide you into all truth” (xvi. 7-18). Step by step the Paraclete is presented : (1) I will ask, another Paraclete; (2) the Father will send in my name; (3) I will send; (4) if Igo 1 willsend him. The work is also defined more and more: (1) be with you forever; (2) teach all things . . . that I said unto you; (3) bear witness of me; (4) convict the world, guide into all truth. This subtle correspondence belongs to the fulness of life. The teaching on the relation of the Church to the world moves forward no less plainly. It is shown that the world is destitute of that sympathy with the divine Spirit which is the necessary condition for a divine revelation (xiv. 17, 22). Af- terwards it is foretold that the hatred of the world is natural (xv. 18); and then the hatred is followed out to its conse- quences (xvi. 1). On the other hand it is promised that the Spirit shall convict the world; and further, Christ declares that he himself has already conquered the world (vs. 16, 22). These examples demonstrate the existence of a real co- herence and development of thought in the discourses; al- though it is difficult to follow the same in detail. aa 9: — xxvi. 11. eel a, Mark xi. 9. — 44. Luke ix. 48. Sis. h. Mark xiv. 41. — 3. Matt. xi. 26. — 16. =~ ΤΗΣ xill. 20. Matt. x. 40. Seal Mark xiv. 18-21. xiv. 18. Matt. xxviii. 20. aoe Mark xiii. 32. mye θεν Matt: val6: see he Ey AOS |S πο eee =~ x, 22. Evin - — x. 17, xiii. 21. eid eee πο νη" 20; ἘΥΠῚ- 1]: — xxvi. 42, 52. — 15,18,22. Mark xiv. 64. a): Matt. xxvi. 55. ae Mark xv. 6. xix. 1-3, 17. — xvi. 16, 19, 22. — 6. Luke xxiii. 21. [— 19. — xxiii. 38, an in- terpolation in Luke.] xx. 14. Mark xvi. 9. — 23. Matt. xvi. 19. The connection between St. John and St. Luke is of spe- cial interest. On account of the relation of St. Luke to St. Paul it would naturally be expected that the peculiarities of his Gospel would furnish indications of the transition to the form of the Gospel which St. John has preserved. 14. The following coincidences in thought and language may be added: i. 19. Luke 11. 15. Wi 4». Ξ Vee > ae A ae oe xiii. 1, xiv. 380.— 1x. 51, xxil.53. ee on Al: ee he ΧΊΙς 9. Luke xxii. 88. xiv. 30. Ξ 15: Pie ΣΤ i xxiv. 49. Xvill. 36. — xvii. 20. — 88. SSS ahi 100 Study of the Gospel of St. John. = $7. τ 95. xx. 8,0. — xxiv. 12 (the — 22. — xxi. 23. reading is doubtful). — 27. — xxii. 8. — 19. — xxiv. 36. _ These connections prove nothing as to the direct literary relation of ‘the two Gospels, nor do the few significant words which are common to both; but they clearly show the cur- rency of a form of the Apostolic Gospel with characteristic features approximating those in St. John. ΤΙ. Tur Fourtru GosprL AND THE First EPISTLE oF St. JOHN. The correspondences between the Fourth Gospel and the First Epistle of St. John are so marked that it would be more difficult to believe that both were written by two per-. sons than to believe in one authorship. While the resem- blances in form and thought are very striking there are suf- ficient characteristic differences between the two that would show something of a change in the style; but no more than would naturally occur when written at different periods. If the date of the Epistle is a. p. 68, and that of the Gospel A. Ὁ. 80 or even later, a period of a dozen or more years, especially in such a nature as that of St. John, would make changes more or less striking. The Gospel teaches both the humanity and the divine glory of Jesus, with the latter predominating, and the former is a special feature of the Epistle. The Epistle urges the doctrine that “the Christ is Jesus,” and the writer presses his argument from the divine to the human, from the spiritual and the ideal to the human. On the other hand the burden of the Gospel is “Jesus is the Christ,” and the argument is from the human to the divine, from the historical to the spiritual and the ideal. While this may be only different modes of expressing the same truth, yet that mode may be necessary from the documents them- selves. The Epistle in its true character is a treatise, and its method must be governed not only for its object, but also for the class for whom it was intended. One belongs to the expounder, the other to the historian. The Fourth Gospel and the First Epistle of St. John. 161 The difference in the foretelling of certain events belong to the fundamental principles governing the two, and the changed circumstances under mee ne were written. In the Gospel the “coming” of the Lord (xxi. 22) and “of the last day” (vi. 40, 44) and of a judgment (v. 24-29) are touched upon generally in order to preserve the force of the teachings ; while in the Epistle “the manifestation of Christ” (ii. 28) and his “‘ presence” stand out as clear facts of history. They were to know it was now “the last time” because anti- christs had come (1 Jno. ii. 18, 19). Evidently reference ig here had to the predictions of the Lord as given in the Synoptics (see Matt. xxiv., ete.). The difference and the dif- ficulty consist only in a filed aechonsing of the facts in the case. There are Christian doctrines specially taught in the Epistle which are more clearly brought out. Among these may be noted that of propitiation (1 Jno. ii. 2, iv. 10); the confession of sins (i. 9), and the office of the Lord as Advo- cate (Paraclete) (1. 7). It must also be noted that no use is made in the Epistle of the language of the discourses in John ii. and vi. However the “ Unction” (1 Jno. ii. 20, 27), is given as an interpretation of the gift of the spirit which Christ had promised. By comparing the closest parallels it will be found, gen- erally speaking, that the Apostle’s own words are more formal in expression than the words of Christ which he re- eords. In the Epistle the words of the Lord have been moulded into aphorisms, thus breaking their historic con- nection ; although its language, in the main, is direct, abstract, and unfigurative. The contrast may be illustrated by two examples : “T am the Light of the world: he that followeth me shall not walk in darkness, but shall have the light of lite” (John viii. 12).—“ This then is the message we have heard of him, and declare unto you, that God is light, and in him is no 11 162 Study of the Gospel of St. John. darkness at all. . . . If we walk in the light as he is in the light, we have fellowship one with another” (1 John i. 5, 7). “He that hateth me hateth my father also” (John xv. 23).—“ Whosoever denieth the Son, the same hath not the Father; but he that acknowledgeth the Son hath the Father also” (1 Jno. ii. 28). The difference consists in the atmosphere of the two books. In the Gospel St. John once more lives in the verita- ble presence of Christ and of his immediate enemies, yet bringing out the significance of the events not fully under- stood at the time he wrote. In the Epistle the Apostle treats freely the truths of the Gospel in direct conflict with the char- acteristic perils of his own time. 3 Ill. Tue RELATION oF THE FourtTH GOSPEL TO THE APOCALYPSE. Almost every one regards the year A. D. 64, as the term- inus a quo of the composition of the Apocalypse, inasmuch as the bloody persecution of the Christians in Rome (Rev. xiii. 7, xvii. 6, xviii. 20-24), is presupposed in the narrative. Many critics have claimed that the difference between the Fourth Gospel and the Apocalypse is so great, that if St. John wrote the one, he could not have written the other. A close exam- ination of the text proves that these differences are more su- perficial than real. The latter was written in the midst of the horrors of the first persecution, when St. John was compara- tively young, and all the passionate fire of his nature was thrown into this ecstatic vision. The Gospel was written much later; and both for purposes occasioned by circum- stances radically different. Even Baur himself, the very front of the Tiibingen school of destructive critics, finds points of contact between the two writings, though he thinks the writer of the Gospel purposely imitated the Apocalypse (Das Christenthum). ‘It can not be denied,” says Baur, ‘“‘that the evangelist wished to give his book the authority of the Apostle who wrote the Apocalypse, and so assumed the same intellectual position. There is not merely an outward The Relation of the Fourth Gospel to the Apocalypse. 163 support in the name of the highly revered apostle, but there are not wanting’ many internal resemblances between the Gospel and the Apocalypse. In fact, one must admire the deep genial sympathy and the delicate skill which the writer has shown in the Apocalypse elements, which could be devel- oped into the loftier and larger views of the evangelist. He has thus spiritualized the Book of Revelation into a Gospel.” The coincidences and relation of parts between the two pro- ductions are even much greater than Baur and his school are willing to admit. Weare not obliged to choose between the Apocalypse and the Gospel. a. Internal Proofs of St. John’s Authorship of the Apocalypse. The Gospel and Epistles of St. John, in general, are di- dactic, tender, persuasive, and in them no one would conclude that he was a Boanerges. He was moved powerfully by the teachings of Jesus. The Apocalypse is representative of the writing of one in the full possession of his vigor; indeed, of one who was truly a Boanerges. Notwithstanding the so- called outward discrepancies, there are strong resemblances in the compositions, which may be summed up under the head- ings of Diction and Metaphors. 1. The first consideration is that of Diction. The use of the word “ Logos” to denote a person is peculiar to St. John (John i. 1,14). No other New Testament writer uses it. The same phraseology is employed in the Apocalypse; for in speaking of Jesus, the revelator says: “His name is called the Word of God” (xix. 18) The favorite expression of the Gospel, bearing witness, for declaring of the Gospel, and wit- ness, record, or testimony, for the truth declared, is very com- mon in the style of John (i. 7, iii. 11, 32, 33, v. 31-36, viii. 13, 14, xvill. 87, xxi. 24, 1 Jno. v. 7-11). Turning to the Apoca- lypse we find that the same phraseology prevails. The Rey- elator ‘‘bears record of the word of God, and the testimony of Christ” (i. 2); he was banished to Patmos for the word of God and the testimony of Christ (v. 9); the souls under the 104 Study of the Gospel of St. John. altar were slain for the word of God and the testimony which they held (vi. 9); and the saints overcame’ the accuser “ by the word of their testimony” (xii. 11,17. See also xix. 10, xx. 4, xxii. 18, 20). The Gospel closes with the words, “This is the disciple who testifieth of these things” (xxi. 24); and in closing the Apocalypse he said, ‘“ He who testifieth these things saith” (xxii. 20). It was very common for St. . John to use hour for time, or season, as “ Mine hour is not yet come” (ii. 4); ‘“ The hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth” (iv. 23. See also v. 25, 28, vii. 30, xvi. 32). This is also a prevailing idiom in the Apocalypse (111. 3, 10, xiv. 7). The use of the words overcome and overcometh, for successful perse- verance in the Christian duties in the midst of trials and dan- gers, is another peculiarity of the Apocalypse. For instance: “To him that overcometh will I grant to sit with me in my throne, even as also overcame, and am set down with my Father in his throne” (111. 21. See also ii. 11, 17, 26, 111. 5, 12, xxi. 7). This manner of speech appears strikingly in the First Epistle (ii. 13, 14, iv. 4, v. 4,5). There is one fact in regard to the crucifixion that John only has recorded, viz., the piercing of the Savior’s side with a spear (xix. 34-37), to which he applies the prediction of Zechariah: “‘ They shall look on him whom they have pierced” (xii. 10). There is no other instance in the New Testament where this fact is men- tioned save once in the Apocalypse (i. 7). While in itself this may be only an unconscious coincidence, yet when taken with similar instances it strongly bears the impress of one hand. There seems to be not only the recognition of the fact of the piercing of Jesus’ side in both cases, but that they that pierced him should look on him. Passing over this phase of the argument we come to the following consideration : 2. The second argument is the characteristic resemblance in Metaphors. As previously noted, Jesus represents himself and his truth under the figure of Light. This was impressed upon the mind of St. John during the whole of his life. He The Relation of the Fourth Gospel to the Apocalypse. 165 incorporated it into the metaphors of the Apocalypse. Of the New Jerusalem he said: “The city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof: and the nations of them which are saved shall walk in the light of it” (xxi. 23, 24. See also, John i. 4, 5, 7, 8, 9, iii. 19, 20, 21, viii. eax: 5, x1. 9. 10; xu. 35,.36, 46, 1 Juno. 1. 7, 11. 8, 9; 10, Rev. xxii. 5). The use of the phrase “Sons of God” is an im- portant feature: “ But as many as received him, to them gave he power to become the Sons of God, even to them that be- lieve on his name” (John 1. 12); “ Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God” (1 Jno. iii. 1). In the Apocalypse we read, “ He that overcometh shall inherit all things; and I will be his God, and he shall be my son” (xxi. 7). The prevailing character in which Christ appears in the Apocalypse is that of a Lamb ἵν. 6, 8, 12, 13, vi. 1, 16, vii. 9, 20514, 17, xu. 11, xii. 8, 11, xiv. 1, 4,10, etc.). This figure occurs in the Gospel: “Behold the Lamb of God which taketh away the sin of the world” (i. 29, 36. If it be ob- jected that the same Greek word is not used in both books, it is replied that the idea is the same). There are but two in- stances in the other books of the New Testament in which Christ is represented by the word Lamb (Acts viii. 82, 1 Peter i,19). Turning from this point, we find that the Revelator represents the Church as the Bride and Jesus as the Bride- groom. “And I John saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband” (xxi. 2); “Come hither, I will show thee the bride adorned for her husband” (v.9. See also xxii. 17). This metaphor occurs in no other place in the New Testament except in the Gospel of John. It came originally from the Baptist: “ Ye yourselves bear me witness, that I said, Iam not the Christ, but that I am sent before him: he that hath the bride is the bridegroom: but the friend of the bride- groom, which standeth and heareth him, rejoiceth greatly, be- 166 Study of the Gospel of St. John. cause of the bridegroom’s voice: this my joy therefore is ful- filed” (John iii. 28, 29). Here unquestionably, Christ» was the bridegroom ; and the Baptist was the bridegroom’s friend, who rejoiced to hear his voice. John is the only one of the Evangelists who recorded this, and it has a direct tendency to fortify the one authorship of the two writings. Among the most beautiful metaphors of the Apocalypse is that of water, used to represent truth and its influences. The following description of the felicity of the redeemed is both beautiful and striking: “ For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes” (vii. 17). Again: “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (xxii. 17). This same doctrine is strikingly represented in the Gospel of St. John by “living water,’ of which if the thirsty drank, they should thirst no more (iv. 10-14. See also vii. 87, 88). John isthe only one of the New Testament writers who has given the metaphor water a great significance as a representation of the truth of Jesus. With the exception of Hebrews ix. 4, where the pot of manna that was kept in the temple is referred to, manna is mentioned in no part of the New Testament except in St. John’s Gospel and the Apocalypse (see John’s Gospel, vi. 31, 49, 58, Rev. ii. 17). St. John is the only New Testament writer who has preserved the metaphor food as a figure of the Gospel. “He gave them bread out of heaven to eat” (John vi. 32); “The bread of God is that which cometh down out of heaven” (v. 33); “I am the living bread” (v. 81). The same figure occurs in the Apocalypse: “ΤῸ him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (ii. 7). The “tree of life in the para- dise of God” is but another metaphor for the heavenly bread. Of all the New Testament writers, St. John has given the The Relation of the Fourth Gospel to the Apocalypse. 167 most prominence to the metaphor of blood to represent the cleansing power of divine truth. In this sense there is scarcely any mention of blood by any other writer. It is the purifying power of the truth to which John refers when he says: “And there are three that bear witness in earth, the spirit, and the water, and the blood; and these things agree in one” (1 Jno. v. 8); “ The blood of Jesus Christ his Son cleanseth us from all sin” (i. 7). The metaphor is continued in the Apocalypse: “ Unto him that loved us, and washed us from our sins in his own blood” (i. 5); “‘ Thou art worthy to take the book . . . and hast redeemed us to God by thy blood” (v. 9); ‘‘ Have washed their robes, and made them white in the blood of the Lamb” (vii. 14). Being “born of water and the Spirit” (John 111. 5) was being cleansed by ᾿ divine truth. With one exception (Matt. v. 6) St. John is the only evangelist who uses hunger and thirst as metaphors to represent the need which the human soul hath for the truth of Christ. “ Jesus said unto them, I am the bread of life; he that cometh to me shall never hunger; and he that believeth on me shall never thirst”? (John vi. 35). To this agrees the metaphor in the Apocalypse: ‘“ They shall hunger no more, neither thirst any more ” (vii. 16). There may be many other strong points omitted, but these will amply illustrate the strik- ing peculiarities of the two. Comparisons in points of doctrine have been purposely omitted, because the books of the New Testament essentially agree with each other in this respect. However a comparison of the manner in which the doctrine of judgment is stated in the Apocalypse, with the manner in which it is stated in the Gospel of St. John, will confirm the opinion that the Apocalypse and the Gospel were the product of one hand. b. Contrasts of the Apocalypse with the Gospel. Side by side with the coincidences of thought and ex- pression may be found important contrasts in their subject- matter and their modes of dealing with common topics. In 108 Study of the Gospel of St. John. the Apocalypse the conflict between good and evil is por- trayed under several distinct forms as a conflict of Christ with false Judaism, with idolatry, with the Roman empire allied with false prophecy: in the Gospel it is conceived in its essence as a continuous conflict between light and dark- ness. The Apocalypse gives a view of the action of God in regard to men, in a life full of sorrow, and of partial de- feats, and cries for vengeance. The Gospel gives a view of the action of God with regard to Christ who establishes in the heart of the believer a Presence of completed joy. In regard to Judaism the contrast assumes a special form. In the Apocalypse, under the image of Judaism, the triumph of Christianity is described. The Church is the embodied ful- filment of Old Testament prophecy. The outlines are drawn of the universal, ideal, Israel (vii. 4), the ideal Jerusalem (iii. 12, xxi. 2, 10), and the ideal worship (xx. 6, xxii. 3), yet so that there is no longer any temple (xxi. 22). In the Gospel Christianity is proclaimed as the absolute truth. But these contrasts, however much they may be multiplied, are drawn forth by certain environments,—one previous to and the other subsequent to the overthrow of the Hebrew polity. The Apocalypse was addressed to seven churches in the most Judaizing fraction of Asia Minor, all of them within eighty miles of Ephesus. The phraseology of the book is largely borrowed from the Old Testament, and in its treatment is the most characteristically Hebraic of any of the New Testa- ment writings. It is less developed in thought and style than the Gospel. The crisis of the Fall of Jerusalem ex- plains the relation of the Apocalypse to the Gospel. In the Apocalypse that “coming” of Christ was expected, and painted in figures, and in the Gospel the “coming” is in- terpreted. The Text. 169 CHAPTER VI. HISTORY OF THE FOURTH GOSPEL. The Revised Version of the Bible of a. ν. 1884, owing to some of the startling changes in the text, has aroused much attention relating to. the history of the documents which have been preserved. This is a healthy state of affairs. The attention of every one should be quickened on every question relating to the Book of Books. Inquiry should be aroused, because no one can investigate without. learning something, and the rusult will be the laying aside of unreasonable preju- dices, and clear perceptions of the truths revealed will be re- ceived. I. Tue Text. The materials for determining the text of the Gospel of St. John are, as in the case of the other Gospels, and of the books of the New Testament generally, ample and varied. It will be sufficient to notice the most important authorities in which the Gospel of St. John is preserved. These are in Manuscripts, the copies of the Scriptures in the original Greek, over fifteen hundred of which are in existence. The oldest copies of the Bible in the world are named respectively the Vatican, Sinaitic, and Alexandrian Manuscripts; and curiously enough in the possession of the three great branches of the Christian Church. The Varican (Codex B) is in the Vatican Library at Rome; the Sinaitic (Codex.), a treasure of the Greek Church at St. Petersburg; and the ALEXANDRIAN (Codex A) belongs to Protestant England, and is kept in the manuscript room of the British Museum. a. Codex Vaticanus (B) belongs to the 4th century. It consists of over seven hundred leaves of the finest vellum, about a foot square, bound together in book form. Although fifteen hundred years have elapsed since it was written, it is 170 Study of the Gospel of St. John. still perfectiy clear and legible. It contains the entire Gospel of St. John. b. Codex Sinaiticus. (Δ) belongs to the 4th century. It was discovered by Tischendorf in 1859, at the monastery of St. Catherine on Mount Sinai. It is written with four columns . toa page. Its characteristics are probably of Palestinian ori- gin. It contains the entire Gospel of St John. c. Codex Alexandrinus (A) belongs to the 5th century. It was presented to Charles I. of England, by Cyril Lucar, Pa- triarch of Constantinople, a. D. 1628, and therefore arrived in England seventeen years too late to be used in the Authorized Version of 1611. It is written two columns on a page. It contains the whole of St. John’s Gospel. d. Besides these there are Coder Hphremi (ΟἹ of the 5th century in possession of the Royal Library at Paris. As to the Gospel fragmentary. Codex Beze (D) of the 6th or 7th century, given in 1581, by Beza to the University Library at Cambridge. Con- tains all of St. John’s Gospel except i. 16-111. 26; and xviii. 13-xx. 13 has been supplied by a later hand. Coder Regius Parisiensis (L) belongs to the 8th or 9th century. It is kept at Tours. It contains the whole of the Fourth Gospel except xxi. 15 to the end. Among the ancient versions we have the Old Syriac (Curetonian) 2nd century, four fragments of the Gospel. Vulgate Syriac (Peschito) 3rd century. The whole Gospel. Harcleun Syriac (a revision of the Philoxenian Sy- riac; 5th or 6th century) 7th century. The whole Gospel. Old Latin (Vetus Latina). The whole Gospel in several dis- tinct forms. Vulgate Latin (mainly a revision of the Old Latin by Jerome, A. D. 883-5) 4th century. The whole Gos- pel. Memphitic (Coptic, in the dialect of Lower Egypt). 3rd century. The whole Gospel. Thebaic (Sahidic, in the dialect of Upper Egypt), fragments of which have been published. Among the English versions the most noted are Wiclif, 1380; Tyndall, 1554; Cranmer, 1539.; Genevan, 1557; Anglo- Rhemish, 1582; Authorized, 1611; Revised, 1884. Interpolations. 171 Il. INTERPOLATIONS. The remarkable narrative of the woman taken in adul- tery (the whole text from vil. 53 to vill. 11) is now gener- ally conceded to be an interpolation. The external evidence may be thus briefly summed up: It is omitted by all the oldest. Greek MSS. with one exception, and by a consider- able number of the later MSS. which generally give a very ancient text. In many MSS. which contain it the passage is marked by asterisks or obeli. Huthymius Zygadenus (a. Ὁ. 1118), the earliest Greek commentator who writes upon it, observes that it is not found in “the accurate copies,” or is obedized in them, and that therefore it is not to be counted genuine. In one MS. it is inserted at the end of the Gospel, and in ten others at other places. It is omitted by important Latin copies, by the Egyptian versions, the Old Syriac, the Gothic, the best MSS. of the Peshito, and of the Armenian versions. It was not read as a part of the Gospel by Tertul- lian, Origen, Theodore of Mopsuesta, Chrysostom, Cyril of Alexandria, nor is there any evidence that it was known to Cyprian or Hilary. The earliest Greek text (that in D) differs considerably from the common text. In short, it is omitted by the oldest representatives of every kind of evidence (MSS., versions, fathers); and the critical character of the text is such as to distinguish it from the rest of the book with which it is connected. On the other hand it is found in Codex D and in the mass of the later uncial and cursive texts ; Jerome says it was found in his time in many Greek and Latin MSS.; in the Gospel ac- cording to St. John; in most Latin copies of the Vulgate; in the Jerusalem Syriac; in the Ethiopic; used as a part of the Gospel by Augustine and Ambrose, and read in the service at Rome in the time of Gregory the Great. Here it should be observed that Codex D is conspicuous for additions similar in character to this narrative, though less in extent, and some of which obtained wide currency ; Jerome did not speak on crit- 172 Study of the Gospel of St. John. ical questions after a very large examination of authorities; the early Latin copies are just those which admitted interpo- lations most freely; the Jerusalem Syriac is a ores and is not earlier than the 11th century. - The internal evidence shows that the language of the nar- rative is different from that of St. John both in vocabulary and structure. The tone of the narrative is alien from St. John, and akin to that used in the Synoptics. It is true there was a narrative similar to this preserved by Papias, and was also found in the “Gospel according to the Hebrews.” Pa- pias collected traditions illustrative of “the oracles of the Lord.” Sometimes interpolations were first written on the margins, and afterwards incorporated into the text. The genuineness of the xxi. chapter has been called in question. ‘The words of John xx. 30 have been supposed to form the evident close of the Gospel; and the remainder to bear traces of spuriousness. A careful estimate of the total structure of the Gospel leads to a plan which constitutionally includes the 21st chapter. In this view we distinguish the Pro- logue, the Historical Gospel, and the Epilogue. The style and general character of the language of the last chapter lead to the conclusion that it was written by the author of the Gos- pel. There is no evidence to show that the Gospel was given out before the concluding part was added. The concluding part of the xxi. chapter (vs. 24, 25) has already been referred to. The Gospel closes with the words “This is the disciple which testifieth of these things, and wrote these things” (v. 24). The remaining words were probably added by the Ephesian elders, to whom the preceding narra- tive had been given both orally and in writing. — 11. Tue LITERATURE OF THE GOSPEL. The works relating to St. John and his writings are very numerous. It would be out of the question to mention all of them in this place, or even to give an outline sketch of the most important ones. For the most part, at- The Literature of the Gospel. 173 tention will be called to those of easy access to the English readers. The first commentary on St. Johu, of which any distinct record has been preserved, is that written by Heracleon who flourished about a. p. 125. The portions of his commentary on St. John have been brought together by Grabe in the sec- ond volume of his Spicilegium. The manner in which he treats the book shows that he regarded it as of divine author- ity in the minutest details. The Commentary of Origen was written at the instiga- tion of his friend Ambrosius. The work was begun and the first five books written at Alexandria, A. p. 225. Eusebius (Hecl. Hist. vi. 24) says: “Of his work on the entire Gospel (John’s) only twenty-two volumes have come down to us.” At present there remain nine books, and fragments of two others. Of the Greek commentators of the fourth century, Theo- dore of Heracla and Didymus of Alexandria, very little has come down tous. The eighty-eight Homilies on the Gospel, by Chrysostom, have been translated in the Oxford “ Library of the Fathers.” Augustine’s one hundred and twenty-four Lectures on St. John have been translated by Gibb. The Com- mentary of Cyril of Alexandria has been translated by Pusey. With Cyril the line of great patristic interpreters of St. John ends. Coming to modern times the following foreign commenta- ries have been published in English: Bengel, Godet, Luthardt, Meyer, Olshausen, Tholuck, Lange. Of these probably Lange, Meyer and Godet rank the highest. Among original English commentaries the most noted are Alford, Dunwell, McClellan, Watkins, Wadsworth, the Speakers, and the Cambridge. Other books have been of very valuable assistance, such as Ellicott’s “ Historical Lectures on the Life of our Lord,” Liddon’s “ Bampton Lectures,’ 1866, Sanday’s “Authorship and His- torical Character of the Fourth Gospel,’ and “ The Gospels in the Second Century,” Westcott’s “Introduction to the 114 Study of the Gospel of St. John. Study of the Gospels,” and “An Introduction” to the “ Speak- ers Commentary on St. John,” Norton’s ‘ Genuineness of the Gospels,” Abbott’s “ External Evidences of the Authorship of the Fourth Gospel,’ Fisher’s “Essays on the Supernatural Origin of Christianity,” ete. CHAPTER VIE THE INTERLINEAR LITERAL TRANSLATION Whether a student has a thorough knowledge of the Greek or not, he certainly should be equipped with a good interlinear literal translation of the New Testament. It brings to view certain points of interest that no other transla- tion has ever pretended to give. As an illustration take the word “ master,” which is used in the Authorized Version to translate six different Greek words, all bearing different shades of meaning; the word “judgment” stands for eight different Greek words in the original; of particles “but” represents twelve, “by” eleven, “for” eighteen, “in” fifteen, “of” thirteen, “on” nine; and so of many others. The Greek text of the Fourth Gospel is given with an interlinear translation as literal as may be in order to be use- ful; and in the margin the Authorized Version, divided into paragraphs to correspond to the Greek text. In the notes are given not only the various readings of six different editors of the Greek Testament, but also these variations in English whenever the sense is affected thereby, but without attempting in every case to give all the minute shades of meaning which a Greek scholar might attach to them. Many of these varia- tions may be thought to be of no great importance, descend- ing even to the different spelling of the same word; but from this they rise to variations of the greatest importance. All The Greek Text. : Wo are of interest because they concern the word of divine revelation. I. THe Greek Text. The Greek text here followed is that of Stephens, 1550, which is the one commonly followed; but as the edition of Elzevir, 1624, is the one often called the Received Text, al- though later than the Authorized Version, its readings are given in the notes, and marked E. In the main both are the same, and either of them may be called the Textus Receptus. Of each of the editors referred to in the notes the follow- ing remarks may be of use: a. GRIESBACH.—This scholar brought out his last com- pleted edition in 1805. In critical labors he excelled by far any who preceded him. He used the materials others had gathered. He classified the MSS. into three families and then dealt with each family as a witness. These were the Alex- andrine, the Western and the Byzantine. In the first he placed the ancient copies A B, C; L of the Gospels; the Egyptians and some lesser versions. The second he represented by D of the Gospels and Acts, by those that contained a Latin as well as Greek text; the Old Latin and the Vulgate, and quotations in the Latin Fathers. The Byzantine recension embraced the great mass of other MSS., the Versions and the Greek Fathers. He attached the most importance to the first two. Where two of these families agreed in a writing, that settled the text in his judgment, although the rule was not always rigidly carried out. In his larger editions Greisbach encumbered his text with different readings, making them as more orless probable. In 1805 he published a smaller edition which represented his final judgment on all points, devoid of these gradations in his text. It is from this edition the read- ings in the notes are taken. b. Lacumann.—This editor started with the theory of ancient evidence only, thus sweeping away many copies and much evidence, because they dated below his fixed period. He did not seek to discover the “original” text in name so 176 Study of the Gospel of St. John. much as to recover the text as it was in the fourth century. He did not actually restrict himself to evidence of or before the fourth century, or he would have had but little in any shape. As it was he often had but four Greek copies, in some places three, and in some two, and in parts of the Revelation but one. To his seanty stock of evidence he added old Latin copies and Fathers. His smaller edition of the New Testa- ment appeared in 1831, and the larger, in two volumes, in 1842-50. At first he was misunderstood and severely criti- cised, but since his work has been better understood, he has always held a place among the principal editors of the Greek Testament. e. TiscHENDoRF.—For a long series of years this eritie in- dustriously worked at the New Testament, deciphering and collating MSS. Four main recensions of his text may be dis- tinguished, dating respectively from his editions of 1841, 1849, 1859, 1869-72. From the mass of critical material used the edition of 1849 may be regarded as historically the most im- portant; that of 1859 is distinguished from Tischendorf’s other editions by coming nearer to the received text; in the eighth edition the testimony of the Sinaitic MS. received great weight. The readings of the Vatican MS. were given with more exactness and certainty than had been possible in the earlier editions. The final edition of his labors will not — be soon superseded, for it sums up a vast series of most im- portant services to Biblical study. 4. Trecettes.—This critic for thirty years industriously worked at his New Testament and in collecting MSS. for it. The great edition of Tregelles appeared in 1857-72, and rests exclusively on the most ancient authority, resembling Lach- mann’s work in conception, though using much more copious materials. 68. Atrorp.—This scholar’s Greek Testament was com- pleted in 1861, and occupies the first rank among English editions. ‘The text which I have adopted,” says this editor, “has been constructed by following, in all ordinary cases, the The Greek Text. Le united or preponderating evidence of the most ancient author- ities; in cases where the most ancient authorities do not agree nor preponderate, taking into account later evidence; and in eases where the weight of diplomatic testimony is interfered with by adventitious circumstances (such as parallelism orthe like) applying those principles of criticism which appear to furnish sound criteria of a spurious or genuine reading. The object of course is, in each case, where evidence is divided, to mount up, if possible, to the original reading from which all the variations sprung: in other words, to discover some word or some arrangement which shall account for the variations, but for which none of the variations will account ” (vol. i., c. vi., see. i. 18). As there have been several editions of his work, the date is given of each volume from which the collation has been taken. b. Worpswortu.—In his Preface to the New Testament (vol. i., p. xili.), bishop Wordsworth says: ‘The text of the present edition is not a reprint of that received in any im- pression of the New Testament. The editor has endeavored to avail himself of the collations of manuscripts which have been supplied by others, and to offer to the reader the result at which he has arrived after an examination of those colla- tions. . . . He feels it his duty to state, that he has not deviated so far from the text commonly received, as has been done in some recent editions.” From the foregoing summary it will be seen that each of the editors took up more or less a different line. Lachmann was the first to cast aside wholly the received text, and Words- worth has taken it up again. Though the editors had each his own plan, in some places, all came to one conclusion, pointing out that the common Greek text ought to be aban- doned for the one they give. In such a cagé the reader would be justified in taking their united verdict. The date at which the editors did their work should be remembered; for since the time of Lachmann the Codex Sinaiticus (a very important 12 - 178 Study of the Gospel of St. John. factor) has been discovered. If Lachmann and Griesbach had possessed the same evidence as Tischendorf, Tregelles, Alford, and Wordsworth, their readings possibly would have coin- cided more frequently with those of later editors. IJ. THe INTERLINEAR TRANSLATION. In the plan adopted the Greek words have invariably been kept in their right order, and where the interlinear English would not make sense in the same order, the words have been numbered to show how they must read. To pre- vent this numbering, and transposition, being increased un- necessarily, a few words are often made into a phrase. This has been done at the commencement of each sentence, where needed, two or more words being joined with a low hyphen. Where a Greek word occurs which the English idiom requires should not be translated, the word stands alone with no En- glish under it. In some places, on account of the double negative used in the Greek, a double translation is given, where they do not immediately follow one another. 111. MararnaL REFERENCES. The references to the notes are marked in the text, show- ing how far the variation extends. In a few instances a-note occurs within a note. If words are to be omitted or trans- posed by some editors but not by others, these latter may want to alter a word in the sentence. In such cases one tick shows the termination of the inner note. This mark — stands for omit; and + for add; but in some places all the editors do not actually omit, some putting the word in brackets as doubt- ful. In that case it is put thus, “‘— αὐτοῦ [L] TTr”; which means that Lachmann marks the word as doubtful, and Tischen- dorf and Tregelles omit it. In some cases, a// mark a word as doubtful, and it is thus put, [δὲ] LTTr. The mark [ ] ap- plied to the Greek or the editors in the notes always refers to readings which the editors point out as doubtful. They must not be confounded with the same marks in the Hnglish text List of Signs and editions Used. 179 and notes, which always point out that there is no correspond- ing word in the Greek. In some places where a word is added by the editors, another English word is added in the note to show the connection of the new word. IV. List or Srens anp Epitions Usep. E Elzevir, 1624. G Griesbach, 1805. L Lachmann, 1842-1850. T Tischendorf, Highth Edition, 1865-1872. Tr Tregelles, 1857-1872. _ A Alford, vol. 1. 1868, vol. ii. 1871, vol. iii. 1865, vol. iv. 1862, 1870. | W Wordsworth, 1870. + signifies an addition. — signities an omission. [ |] signifies in the interlinear translation, that there is no Greek word corresponding to the English. [ ] signifies in the notes that an editor marks the reading as doubtful. [ ] signifies how far the variation in the Greek text ex- tends. Text. Rec. refers to both Stephens 1550 and E. The title of the Gospel is no part of the book itself, although found in very different forms in ancient authorities. The simplest form is given by the earliest authorities: Accord- ing to John. The word Gospel which is implied in this title is supplied by the mass of MSS. Many of the later MSS. add the definite article. A few MSS. have: “Of the Gospel. according to John.” ‘The printed texts of the Peshito give: “ αὐτοῦ" 13 οἱ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος. σαρκὸς οὐδὲ this ; who not of bloods nor of will of flesh or ἐκ θελήματος ἀνδρὸς ἀλλ᾽ ἐκ θεοῦ ἐγεννήθησαν. - of will ofman but of God were born. , Le 4 > , . « ~ 14 Kai ὁ λόγος σὰρξ ἐγένετο, Kai ἐσκήνωσεν ἐν ἡμῖν, And the Word flesh became, and -tabernacied among us, ‘ ῳ » x , > ~ ὁ . - , καὶ ἐθεασάμεθα τὴν.δόξαν:αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ {and we discerned ~ his glory, aglory as of an only-begotten with πατρός, πλήρης χάριτὸς και ἀληθείας. 15 °Iwavyyc" μαρτυρεὶ afather, full of grace and truth. John witnesses ¥ ~ , , kt Ν τ΄ περὶ αὐτοῦ, καὶ κέκραγεν, λέγων, Οὗτος ἦν ὃν εἶπον, ¢oneerning him, and _ cried, saying, This washe of whom [ said, Ὁ ὀπίσω΄ pov ἐρχόμενος, ἔμπροσθέν pov yeyovEer’ ὅτι He who after me comes, precedence “of *me has, for es ~ ee ᾿ ~ ae te St | are λυ ~ πρῶτός μου ἦν. 16 ΡΚαὶ" ἐκ τοῦ.πληρώματος. αὐτοῦ ἡμεῖς + before me he was, And * of* his #plness Wwe - > , i ea πο ἢ Ρ τ « , πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριεος" 17 ὅτι ὁ νόμος com, Old received, .and grace, upon grace. For the law 1 ’ ‘4 « ΕΣ - ᾿ς διὰ «Μωσέως! ἐδόθη, ἡ «χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ through Moses wasgiven; the graco andthe truth through Jesus χριστοῦ ἐγένετο. 18 θεὸν οὐδεὶς ἑώρακεν. πώποτε᾽ "ὁ" μονο- Christ came, 5God ‘no“one *has"seen afany time; the only- γενὴς Svidc," ὁ ὧν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξη- begotten Son, whois in the bosom ofthe Father, he de- yijearo. 19 Kai αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάννου," clared [him]. And this is the witness of John, ὅτε ἀπέστειλαν οἱ ᾿Ιουδαῖοι ἐξ “Ἱεροσολύμων ἱερεῖς καὶ when Ssent - "the Jews from Jerusalem priests and Sy ἐν 1:5 eaten sy , > ‘ ͵ fi. Kai WAévirac," ἵνα ἐρωτήσωσιν αὐτόν, Σὺ ric εἶ; 20 Kat _ Levites, that they might ask him, Thou who art thou? And ste , “ κοι Ὄνος Ν καὶ ὡμολόγησεν, Ὅτι “οὐκ εἰμὶ and confessed, 3Not “am ἐγὼ", ὁ χριστός: 21 Καὶ ἠρώτησαν αὐτόν, ΥΤί οὖν ; “HXiac © \the-- Christ... <» And . they asked him, ~Whatthen? Elias el σύ"; *Kai' λέγει, Ode-sipi. ‘O. προφήτης εἶ “σύ; Kai art thou? And hesays, LIamnot. The prophet art thou? And ἀπεκρίθη, Ob. 22 *Etrov" ott" αὐτῷ,. Τίς εἴ; “ἵνα ἀπό- he answered,: No. They'said' therefore to him, Who art thou? that an κρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς' τί λέγεις περὶ a answer we may,give to those who- sent us: what sayest thou about σεαυτοῦ 289 Ἔφη, “Eyo φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, -- “thyself ? He said, 1 [amja voice erying in . the wilderness, _ Ev@ivare τὴν ὁδὸν. κυρίου" “καθὼς εἶπεν ‘Hoaiag ὁ προ- Ὥ μολύγησεν καὶ οὐκ.ἠρνήσατο, τ΄ Β6 οομΐοεποὰ and denied not, Pa, _‘Makestraight the way of[the] Lord, as (said Esaias the pro- ᾿ς φήτης. 24 Kai ot". ἀπεσταλμένοι ἦδαν ἐκ τῶν Φαρι- π΄ ὐηοῦ, And those who -hadbeensent werefromamong the Phari- σαίων. 25 καὶ ἠρώτησαν αὐτὸν καὶ “ero αὐτῷ, Ti οὖν Bees. And theyasked him and said tohim, Why then Pamrigeic, εἰ σὺ οὐκιεῖ ὁ χριστός, ξοῦτε! “Hriac," οὔτε"! ὯΝ ‘baptizest thou, if thou art not the * thrist, © nor Elias, nor © Ἰωάνης Tr. P ὅτι for GLTTrA. God τι. * Ἰωάνου Tr. εἰμὶ LITrA, ᾿ς ἃ -- καὶ τ. 4 Μωύσέως LYTrAW. v πρὸς αὐτὸν to him LTra. υ- οὗν L, «λείας 1. « εἶπαν LITrA. © οὐδὲ τῦτιὰ. 181 io become the sons of God, even to theamtbat believe: on his name : 13 which were born. not of blood, nor of, the will of the flesh, nor of the will of man, but of God. 14 Andthe Word was made flesh, and dwelt among us, (and we be= held his glory, the glory as of the only begotten of the I'n- ther,) full of grace and truth. 15 John bare “witness of him, and cried, saying, This was he of whom [ spake, He that cometh after me is preferred before me: for he was before me. I6 And of his fulness have alt 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. 19 And this is the record of John, when the Jews sent priests and Le- Vites from Jcrusalem to ask him, Who art thou? 20 And he con- fessed, and denied not; but confessed, I am not the Christ. 21 And they asked him, What then? Art thou Elias? And he saith, Iain not. Art thou that prophet? And he answered, No. 22 Thensaid they unto him, Who art thou? that we may give an answer to them that sent us. What, saycxt thou of thyself? 23 He said, I am the voice of one crying in the wil- derness, Make straight the way of the Lord, as said the prophet Esnias. 24 And thoy which were sent were of the Pharisces, 25 And they asked him, and gaid unto him, Why baptizest thou then, if thou be not that Christ, nur Elias, neither that prophet? ¥— ὁ (read [the]) tr. 5 θεὸς ® Aeveitas TIrA. J Υ τί οὖν; λείας ec; T: τί οὖν; σὺ ‘HAias εἶ; Tr: σὺ οὗ © — οἱ (read [those whe! x ἐγὼ οὐκ Ἷ ε ΄ 7 τὸ, HAtas et; A. ) TTra. 4 εἵπαν R {ἘΠ 20 John * answered them, saying, I bap- tize ‘with water :- but there standeth one a- mong you, whom ye know not; 27 he itvis, who coming after me is preferred before me, -whose shoe’s latchet T am not worthy to un- loose. 28 These things were done in . Beth- abara beyond J saved where Joho wai tizing. ~~ bap- ) 29 The next day ‘John seeth Jesus com- ing unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 80 This is he of whom I said, After me cometh a -man which is preferred be- fore me: for he was »befors me. 3k 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-re- cord, s:vying, I saw the Spirit descending from heaven likea dove, and it abode upon him, 33 And I knew him not: but he that sent ‘me to baptize with ‘water, the same said santo me, Upon whom ‘thou shalt see the Spi- wit descending, and re- maining on him, the same is he which bap- tizeth with the Holy ‘Ghost. 34 And Isaw, ‘and bare record that this is the Son of God. 35 Again the nex day after John stood, and two of his disci- pies; 36 and looking upon Jesus as he walk- ed, he saith, Behold the Lamb of God! 37 And the two disci- ples heard him speak, and they followed Je- IQANNHS. 1. ὁ προφήτης ;» 26 ᾿Απεκρίθη αὐτοῖς ὁ ΞΊωάννης" λέγων, Ἐγὼ the prophet? = 2Answered “them ‘John "ἢ saying, 1, βαπτίζω ἐν ὕδατι. μέσος." δὲ"! ὑμῶν ἱέστηκεν!' ὃν ὑμὲϊς baptize with water; but in[the] midst of you stands [one] whom ye οὐκ.οἴδατε. 27 Καὐτός ἐστίν" 16" ὀπίσω μου ἐρχόμενος, "ὃς know not; he + itis who after’ me = comes, * who ” θέ ᾿ ἘΞ κα τ 5 a a 2's Sey a a ἔμπροσθεν μου yeyoveEy οὐ πέγω" οὐκ εἰμὶ,» ἄξιος, ἵνα 2precedence “of δ: ‘has, ofwhom Jf 7not 4am worthy” that λύσω αὐτοῦ τὸν ἱμᾶντα τοῦ ὑποδήματος. 28 Ταῦτα ἐν Ishould loose οὗ him the thong of the sandal. These things in ΡΒηθαβαρᾶ" ἐγένετο πέραν τοῦ ᾿Ιορδάνου, ὅπου. ἦν 4" lway=. Bethabara took place across the — Jordan, wherd *Wwas ‘John νης" βαπτίζων. baptizing. 29 Τῇ ἐπαύριον βλέπει “ὁ ᾿Ιωάννης! τὸν Ἰησοῦν ἐρχόμενον On the morrow #sees + John Jesus coming x eee ‘ , " € chs 5 ~ ~ e ” - πρὸς αὐτόν, καὶ λέγει, "Ide ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων to him; and says, Behold the Lamb of God, who takesaway THY ἁμαρτίαν «τοῦ κόσμου. 30 οὗτός ἐστιν ἱπερὶ" οὗ ἐγὼ the sin ofthe world. , He itis concerning whom { εἶπον, Oriow pov ἔρχεται. ἀνήρ, ὃς ἔμπροσθέν μου γέγονεν, suid, After me comes aman, who “precedence %of*me ‘has, " =f ca ye) cf » 2) 0) ee Fo er of ὅτι πρῶτός pov ἦν. 81 κἀγὼ “οὐκ ἤδειν αὐτόν" ἀλλ᾽ ἵνα because before ' me he was, AndI knew not him; ἐ but . that ᾿φανερωθῇ τῷ Ἰσραήλ, διὰ:τοῦτο. ἦλθυν ἐγὼ ἐν τῷ" he might be manifested to Israel, therefore came I -.with ὕδατι βαπιίζων. 82 Kui ἐμαρτύρησεν ᾿Ιωάννης" λέγων, Ὅτε water baptizing. And “boré *witness 1John saying, τεθέαμαι. τὸ πνεῦμα καταβαῖνον “wos περιστερὰν ἐξ ov= Ihave beheld the Spirit“ descending . as a dove out of hea- ~ 4» ek Pinel, ee ΓΈ ἃ δ ΥΝ ᾽ ρανοῦ, καὶ ἔμεινεν ἐπ᾽ αὐτόν. 33 κἀγὼ οὐκιῇδειν αὐτόν" ἀλλ yen, and: ifabode upon him, AndI knewnot him; but « , ΄ ᾽ .“᾿ ? ~ ,’. 3 ᾿ ὁ πέμψας pe βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν, “Ed’ hewho sent me tobaptize with water, he tome said, Upon τι bal ἣν ~ ~ ' Ὁ" ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον, ἐπ᾽ whom thoushalt see the Spirit , -descending ,and abiding on αὐτόν, οὗτός, ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ. him, he itis who baptizes with [the] Spirit 1Holy. 84 κἀγὼ ἑώρακα, Kai μεμαρτύρηκα Ort οὗτός ἐστιν ὁ υἱὸς AndI haveseen, and have borne witness that this ‘is the Son Tou θεοῦ. of God, ᾿ 35 Τῇ ἐπαύριον πάλιν. εἱστήκει. *6" Ἰωάννης," καὶ ἐκ _ Onthe morrow again ?was ‘standing 1John, and “of τῶν. μαθητῶν αὐτοῦ δύο. 86 καὶ ἐμβλέψας τῷ 'Inood περιπα- his *disciples 1two. And looking at ‘ Jesus walk- τοῦντι, λέγει, Ἴδε ὁ ἀμνὸς τοῦ θεοῦγ. .87 "Καὶ". ἤκουσαν: ing, _ hesays, Behold the Lamb of God ! And *heard δαὐτοῦ ot δύο μαθηταὶ" λαλοῦντος, καὶ ἠκολούθησαν τῷ Shim ‘the “two “disciples speaking, followed . Ε ᾿Ιωάνης ττ. ᾿θαβαρᾷ Ἑ ; Βηθανίᾳ (read he sees) GLTTraw. i L Epes ¥ + [ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου] who takes away the sin of the world x. τ οἱ δύο μαθηταὶ αὐτοῦ τ. LTrA. *+— Kat T, b — δὲ but rrra, τὰ — ὃς ἔμπροσθέν μου. γέγονεν G[L]T Tra. ἐ στήκει Tra. * -- αὐτός ἐστιν Ο[Τ|τττὰ. 1 [6] Tra. Ὁ -- ἐγὼ [{ΠῚΤΤᾺ. 9 + ἐγὼ Ta{trJa. ΟΡ Βη- Bethany Gurrraw. 4+ oxrti[a]. τ Ἰωάνης Tr. - §— 6 Ἰωάννης ὑπὲρ LTTrA. ᾿ -- τῷ 1τ|[4].. « δὶ ὡς GLTTrAW. *—6 — te Se — a. nee” es 1. JOHN. Ἰησοῦ. 38 στραφεὶς “δὲ! ὁ ᾿Ιησοῦς, καὶ θεασάμενος αὐτοὺς | Jesus. *Huving*turned *but, *Jesus, and beheld them ἀκολουθοῦντας, λέγει αὐτοῖς, 89 Τί ζητεῖτε; Οἱ. δὲ “εἶπον" Ι following, says, tothem, What seek ye? And they said αὐτῷ, “Ῥαββί," ὃ λέγεται 'ἑρμηνευόμενον" διδάσκαλε, ποῦ to Wa Rabbi, ‘which istosay being interpreted Teacher, where | μένεις; 40 Λέγει αὐτοῖς, ἼἜρχεσθε καὶ Sidere." ΉΛλθον!" abidest-thou ? He acs to them, " ge and Bee. τον went ‘kai Βεῖδον" ποῦ péver’, καὶ παρ᾽ αὐτῷ ἔμειναν τὴν ἡμέραν | and saw where he abides ; and with him _ they abode ΞΔ Ἁ 7 ? ἐκείνην" ὥρα ἰδὲ! ἣν ὡς δεκάτη. 41 Ἣν " ᾿Ανδρέας *that. (?The]*hour ‘now wasabout([the] tenth. - 7Was 1 Andrew L ι ὃ ἀδελφὸς Σίμωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων *the “brother *of °Simon ‘Peter one of the. two who heard παρὰ "Ἰωάννου," καὶ ἀκολουθησάντων αὐτῷ. 42 εὑρίσκει {this] from τὖ.. John, . and ‘followed him, ’Finds οὗτος πρῶτος" τὸν ἀδελφὸν τὸν. ἴδιον Σίμωνα, Kai λέγει Pee. *hrst ‘brother’ “his “own Simon, and says αὐτῷ, Ἑὑρήκαμεν τὸν μεσσίαν, ὅ ἐστιν μεθερμηνευόμενον ἴο πω, Wehave found the Messins, which beifg interpreted Po" χριστόςφ᾽ - 48. “καὶ! ἤγαγεν αὐτὸν πρὸς τὸν Inoovr. the =‘ Christ. ἀρ And he Jed him, to. 7 Jesus. uBrebactde" ἢ αὐτῷ ὁ Ἰησοῦς εἶπεν, Σὺ εἴ Σίμων ὁ υἱὸς And looking ‘at him Jesus said," Thou art Simon the son lwva σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος.᾽ of Jonas; thou shalt be called Cephas, which isinterpreted Stone. 44 Τῇ ἐπαύριον ἠθέλησεν ὁ ᾿Τήσοῦς" ἐξελθεῖν sic” τὴν Onthe morrow *desired Jesus to go forth into 'Ταλιλαίαν" καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ", ᾿Ακολούθει , Galilee, and he finds Philip and says tohim, . Follow μοι. 45 Ἣν. δὲ ὁ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς. πόλεως Now “was *Philip . from _ Bethsaida, of the = city Mev Sptov καὶ Πέτρου. 46 Ἐὑρίσκει Φίλιππος τὸν Ναθαναὴλ is > ‘of Amlvew and Peter, Winds , *Philip Nathanael καὶ λέγει αὐτῷ, Ὃν ἔγραψεν Μωσῆς" ἐν τῷ νόμῳ καὶ ‘and’ says to hima, [Him] whom *wrote “of *Moses © in the law and ‘ol προφῆται, εὑρήκαμεν, ᾿Ιησοῦν *rov" υἱὸν τοῦ Ἰωσὴφ τὸν the erauers, we havetound, Jesus the: © son ὑπ’ of Joseph who ἀπὸ ΥΝαζαρέτ." 47 *Kai" εἶπεν αὐτῷ Ναθαναήλ, Ἔκ [15] from Nazareth, * And ?said *to*him ‘Nathanael, Out of ΥΝαζαρὲτ' ζύναταί re ἀγαθὸν εἶναι; Λέγει αὐτῷ * Φίλιππος, Nazareth can any goodthing be? *Says “to *him sala : Ἔρχου καὶ ἴδε. 48 Eidev 6! Inoot¢ τὸν Ναθαναὴλ ἐρχύμενον Come and see, *Saw 1Jesus Nathanael coming ° πρὸς αὐτόν, καὶ λέγει περὶ. αὐτοῦ, "Ide ἀληθῶς “" Ἰσραηλ- to him, and says SOnCHraInE, him, Behold ΡΟ an Israel- irie." ἐν δόλος οὐκ. ἐστὶν. 49 Λέγει αὐτῷ Ναθαναήλ, ite, in whom guile is not. “Says *to*him +*Nathanael, W6@ev pe γινώσκεις; ᾿Απεκρίθη 26! Ἰησοῦς καὶ εἶπεν αὐτῷ ΜΕΥ ; ] : ‘Whence me knowest thou?’ “answered ‘Jesus and said ‘to him, < ss 4 εἶπαν LTTrA. h ἦλθαν TTrA, ο ὃ -- δὲ τ΄ shall sce ΤΎΓΑ. GLITraw. τι + 5} and 1. 4 — καὶ [L]TTrA. — δὲ and GTTraw. ᾿Ιησοῦς (read, he desired) GLTTraw. LPT: AW, “x -- τὸν LT[Tr].. ¥ Nacaped bow. ΤΥ ΑΥ̓͂, “8 ᾿Ισραηλείτης ττ, 48 —.o GLTTrAW. “ἷ ς ἹῬαββεί ἫΝ i + οὖν therefore. (L]tira. " ᾿Ιωάνου Tr. © πρῶτον LTrA. — καὶ τ, » deed, f μεθερμηνευόμενον. LTrA, k εἶδαν LTTrA, 5 *Iwavov of John utr ; ᾿Ιωάννου TA. & ἡ ὁ ERD: Jesus (finds) LTrra Ww. 5. + ὃ LTrA, 189 sus. 38 Then Jesus turned, aud saw them following, and saith unto them, What seék ye? They said unto him, Rabbi, (which is to say, being inter- preted, 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 followéd him, was Andrew, Si- mon Peter’s brother. 41] He first findeth his own brother , Simon,! and saith unto him, We have found the Messias, which is, be- ing interpreted, the Christ. 42 And he brought him to Jesus,' And when Jesus be- held him, hesaid, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone, 43 The day fol- ~ Jowing Jesus would go forth into Galilee, and findeth Phiip, and saith unto him, Follow me, 44 Now Philip wasof Bethsaida, the city of Andrew ‘and Peter. 45 Philip findeth Na- thanael, and saith, unto him, We. have found him, of whom Moses in the law, and the prophets, did write, 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 coming to him, and saith of him, Behold an Isrnelite in- in whom is no guile ! 48 «Nathanael saith untohim, Whence knowest thou me? Je- sus answered and said unto him, Before that 3 ὄψεσθε ye 1— δὲ = P— ὃ GLTTrAW. t—o s Muvo7s b—@ 184 Philip called thiee, when thou wast under the fig trce, Isaw thee. 49 Nathanael answered and saith urto 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 seegreater things than these. 41 And he saith unto him, Verily, verily, [say unto you, Hereafter ye shall see heaven open, and: the angéls of God ascend- ing and_ descending upon the Son of man, 11. Andthethird day there was a marriage in Cana of Galilee; and the mother of Je- gus was there: 2 and both Jesus was called, and his disciples, to the marriage. 3 And when they wanted wine,-the mother of Jesus saith ‘unto him, They have no wine, 4 Jesus saith unto her, Woman, what have I to do with thee ?' mine hour is not yet come. 5 His mother saith un- to the servants, What- soever he saith unto' you, dozt. 6 And there were set there six waterpots of stone, after the manner of the purifying of the 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 faith 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 wherce it was: (but the. servants which drew the water - knew ;) the governor of the feast called the ~ bridegroom, 10 and saith unto him, Every man-at the beginning doth set* forth good IQVANNHS. , Πρὸ τοῦ σε Φίλιππον φωνησαι, Before that *thee ‘Philip 7ealled, [thou] being under the -fig-tree, εἶδόν σε. 50 ᾿Απεκρίθη" Ναθαναὴλ ‘kai λέγει" Fair," "Ραββί. Isaw thee. 2Answered ‘Nathanael and says to him- Rabbi, , σὺ εἶ ὁ υἱὸς τοῦ θεοῦ; σὺ ‘el ὁ βασιλεὺς"! τοῦ ᾿Ισραήλ. thou art the Son ot God, thou art the King of Israel. : 51 ᾿Απεκρίθη ᾿Ιησοῦς καὶ εἶπεν αὐτῷ, “Ὅτι εἶπόν σοι, ἘΕῖδόν 1,1 “Answered ‘Jesus and said tohim, Because I said tothee, Isaw{ σε ὑποκάτω PHC συκῆς, πιστεύεις : μείζω τούτων thee under the fig-tree, believest thou? Greater things than these ἰὄψει" 52 Kai λέγει αὐτῷ, ᾿Αμὴν ἀμὴν λέγω ὑμῖν, thou shalt see. And hesays tohim, Verily, verily Isay to you, τ ἀπ᾽ ἄρτι" ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα, Kai τοὺς ἀγ- Henceforth yeshallsee the heaven opened, and the ane γέλους τοῦ θεοῦ ἀναβαίνοντας Kai καταβαίνοντας ἐπὶ τὸν gels of God ascending and descending ,. on the} υἱὸν τοῦ ἀνθρώπου. oa Son of man. 2 Kai "τῇ ἡμέμᾳ τῇ τρίτῃ" γάμος ἐγένετο ἐν σΚανᾷ! And.onthe “day ‘third marriage took place in: Cana ~ , 5 Ls 2 « , ~? ~ » ~ ? ΕΝ 4 τῆς Γαλιλαίας" καὶ ἦν ἡ μήτηρ Tov ᾿Ιησοῦ ἐκεῖ. 2 ἐκλήθη. δὲ of Galilee, and*was'fhe “mother 308 *Jesus there. And*was ‘invited καὶ ὁ ᾿Ιησοῦς καὶ οἱ μαθηταὶ αὐτοῦ sig Tov’ γάμον. 8. καὶ Zalso. ‘Jesus and his disciples | to the marriage, And Ρὑστερήσαντος οἴνου" λέγει ἡ μήτηρ τοῦ ’Incov πρὸς αὐτόν; being deficient of wine “says *the *mother 30f*Jesus to him, { “Οἶνον odk.éxovo.'. 4 τΛέγει αὐτῇ ὁ ᾿Ιησοῦς, Ti: ἐμοὶ καὶ Wine ‘they have not, 7Says *to *her 1Jesus, What tome and , ἢ coe ° AG ΄ ξ Ὁ σοί; γύναι; οὔπω ἥκει ἡ ὥρα.μου. 5 Λέγει ἡ. μήτηρ.αὐτοῦ to thee, woman? ποῦ yet iscome mine hour, “Says his 7mother - ΄ “ n r tw tate Tr τοῖς duakovoic, “Ore ἂν λέγῃ ὑμῖν, ποιήσατε. 6 Ἦσαν" tothe servants, Whatever he may say to you, do. 2There®were ore é τὴς ΤΥ rib WSS teh re " ‘ 0 δὲ ἐκεῖ δυδρίαι λίθιναι! ἕξ ‘keiwevar κατὰ τὸν καθα- *and there ?water-vessels *of*stone ‘six standing according to the puri- ρισμὸν τῶν "lovdaiwy', χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς fication of the Jews, “holding ‘each metrete twoor three, 7 λέγει αὐτοῖς ὁ. Ἰησοῦς, Γεμίσατε rac ὑδρίας ὕδατος. } *Says *to *them Jesus, Fill the water-vessels with water, Kai ἐγέμισαν αὐτὰς ἕως ἄνω. 8 Καὶ “λέγει αὐτοῖς, ᾿Αν- And they filed them unto([the] brim, And he says tothem, Draw τλήαατε νῦν Kai φέρετε τῷ ἀρχιτρικλίνῳ.. "Καὶ" ἤνεγκαν, out now and carry to the master of the feast, And they carried [it]. 9 ὡς. δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενὴ- But ip Ran edd tasted Ene master οὐ ALS ΠΡ ΗΠ ΙΒ water *wine ‘that “had évoyv, καὶ οὐκ ἤδει πόθεν ἐστίν: οἱ δὲ διάκονοι ἤδεισαν ot | ecome, and knewnot whence itis, (but the servants knew who ἠντληκότες TO ὕδωρ" φωνεῖ TOY «νυμφίον O ἀρχιτρίκλινος haddrawn the water,) Sealls 7the "bridegroom 'the master “of the ®feast 10 καὶ λέγει αὐτῷ, Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον wine; and when men and says tohim, Every man first the good wine: _ (© + αὐτῷ *him [1)rtra. £ — καὶ λέγει [L]T Tra. Β — αὐτῷ LrtrA. h Ῥαββείτ. i ὃ βασιλεὺς εἶ L, βασιλεὺς εἶ TTrA. k + ὅτι that τττὰ. 1 ὄψῃ GLTTrAW. m — ἀπ᾽ ἄρτι LTTra. ἢ τῇ τρίτῃ ἡμέρᾳ TrA. ο Kava ΕἸΤΊΓ. Ρ οἶνον οὐκ εἶχον, ὅτι συνετελέσθη ὁ οἶνος τοῦ γάμου. εἶτα wine they had not, for the wine of the marriage feast was finished. Then rT. ὑδρίαι LTTrA, 9 οἶνος οὐκ ἔστιν Wine there is not τ. ι κείμεναι pluced ajter Ιουδαίων TTrA. r+ καὶ and'(J esus)[L]Tra. 5 λίθιναι v οἱ δὲ and they (carried) ΤΊΓΑ. -- byra ὑπὸ τὴν συκῆν. ἡ ἐν mn ἘΜΌΝ Ret τ ψ δ" d L =e ra ae wy ἢ Ρ ᾿ ᾿ ; r δ . Ἃ 2 ἡ ς - ΨΥ ΓΜ ΥΥΣ ΤῊ ΥΥ =?) 4 Pad) tite ΣΧ ma 5 τε σίθησιν; καὶ bray 1. ἱ BO) © Sas Xrore! τὸν ἐλάσσω" μεθυσθῶσιν then the _ inferior; getson, and when they may have drunk freely σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. 11 Ταύτην ἐποίησεν" thou hastkept the good wine until now. This did στὴν" ἀρχὴν τῶν σὴμείων ὁ Ἰησοῦς ἐν ᾿Κανᾷ" τῆς Γαλιλαίας, _ ‘beginning “05 *the “signs Jesus im Cana of Galilee, καὶ ἐφανέρωσεν τὴν. δόξαν. αὐτοῦ" καὶ ἐπίστευσαν εἰς αὐτὸν and manifested his glory ; and believed *on ‘him οἱ μαθηταὶ αὐτοῦ. this “disciples. 12 Mera rovro After this he went down to , > ~ ‘ 7% δ ‘ b 7 ὉΠ ‘ © 0 ‘ ee ee | μήτηρ.αὐτοῦ Kai ot ἀδελφοὶ αὐτοῦ" καὶ οἱ μαθηται αὐτόυ, Kat his mcther and ?brethren yrs and his disciples, . | and ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. 13 Καὶ ἐγγὺς ἦν τὸ πάσχα there they abode ποῦ many days. And near was the passover τῶν ᾿Ιουδαίων; καὶ ἀνέβη εἰς ἹΙεροσόχλυμα ὁ ᾿Ιησοῦς. 14 καὶ ofthe. Jews, and ?went *up “bo SJerusalem _ 1Jesus.* And = - a ~ , ‘ ΄ ‘ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας Kai πρόβατα Kai he Ζουπᾶ in the temple those who sold oxen and sheep and κατέβη εἰς "Καπερναούμ," αὐτὸς καὶ ἡ Capernaum, he and περιστεράς, καὶ τοὺς κερματιστὰς καθημένους᾽ 15 καὶ ποιή- doves, and the money-changers sitting ; and haying -- φρὰγέλλιὸν ἐκ. σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ made a scourge of cords “all "he *drove “out from the ἱεροῦ, τά.τε͵ πρόβατα καὶ ποὺς βόας. Kai τῶν “κολλυβιστῶν temple, boththé» sheep and- the oxen; and ofthe money-changers ἐξέχεεν “τὸ κέρμα" καὶ τὰς τραπέζας ἀνέστρεψεν. 16 Kai fie poured out the coin and the tables overthrew. And τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν, “Aare ταῦτα to those who *the sdoves *sold he said, ake these things ἐντεῦθεν" ἁμὴ.ποιεῖτε. τὸν οἶκον τοῦ.πατρός. μου οἶκον ἐμ- hence ; ‘make not the house of my father a house of mer- mopiov. 17 ἜἘμνήσθησαν “δὲ! οἱ μαθηταὶ αὐτοῦ ὅτι γε- chandise, And “remembered this 7disciples that , writ- γραμμένον ἐστίν, Ὁ ζῆλος τοῦ.οἴκου.σου ἱκατέφαγέεν" με. ten itis, The -zeal of thine house has eaten “up *me. 18 ᾿Απεκρίθησαν οὖν ot ᾿Ιουδαῖοι καὶ βεῖπον" αὐτῷ, Ti *Answered “therefore'the 7Jews and said to him, What σημεῖον δεικνύεις ἡμῖν Ore ταῦτα ποιεῖς; 19 ᾿Απεκρίθη sign. Shewest thou tous that these things thou doest ? 2 Answered 46" "Inoovc καὶ εἶπεν αὐτοῖς, Λύσατε τὸν ναὸν τοῦτον, καὶ ἱὲν" Jesus and ‘said tothem, Destroy this temple, and in ‘ OF , ~ ΡΩΝ ' Π > zt? 2 ~ τρισὶν ἡμέραις ἐγερῶ αὐτόν. 208Eizoy' . οὖν οἱ Ἰουδαῖοι, three days Iwillraiseup it. *Suid *therefore ‘the ἘΤεσσαράκονταὶ! καὶ ἕξ ἔτεσιν. ἰἸῴφκοδομήθη" ὁ.ναὸς οὗτος, καὶ Forty and six years was building this temple, and σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν ; 21 ’Exeivoc.dé ἔλεγεν thou in three’ days wiltraiseup it? But he spoke περὶ τοῦ ναοῦ τοῦ.σώματος. αὐτοῦ. 22 ὅτε οὖν ἠγέρ- concerning the. temple ἡ of his body. “When therefore he was θη ἐκ νεκρῶν ἐμνήσθησαν οἱ. μαθηταὶ αὐτοῦ ort faised up from among [the] dead Syemembered ‘his “disciples that ι 2Jews, 185 have well drunk, then that which is worse: but thou hast kept the good wine until now. 1] This beginning of miracles did Jesus in Cana of Galilee, and manifeste¢ forth his glory ; and his disci- ples believed on him, 12 After this he went down to Caperhaum, he, and his mother, and ‘his brethren, and his disciples: and they continued there ποῦ many days. 13 And the Jews’ passover was at hand, and Jesus went upto Jerusalem, 14 πᾶ found in the temple those that sold oxen and sheep and doves, and the changers of ‘money sitting: 15 and when he had made a scourge of small cords, Jhe drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; 16 and said unto them that sold doves, Taka these. things hence; make not my Father's house an house of mer- chandise. 17 And his disciples remembered that it was written, The zeal of thine house heath caten me up. 18'Then answered the Jews and said unto him, What sign shew- est thou unto-us, see- ing that thou docst these things? 19 Jesus answered and said un- to them, Destroy this temple, and in threo days I will raise it up. 20 Then said the Jewa, Forty and six years was this temple in building and wiltthou rear it up in three days? 21 But hespake of the temple of his body. 22 When there- fore he wasrisen from the dead, his disciples remembered that he 4 Kava ELTTr. τ — τότε (L)t[TrA]. Y — τὴν LTTrA. a payeeetand + [καὶ] and τ. 5—avrov [L]tr[A]. 5“ τὰ κέρματα the cojns Tra. ἴ καταφάγεταί will eat up GLIT:AW. Β εἶπαν LTTra. & Τεσσεράκοντα ΤΊΤΑ, 1 οἰκοδομήθη T. bh — 9 LITraW. ® Καφαρναούμ. LITIAW. e — δὲ and [L]tTra. i [ev | Tr. 186 had said this unto them; and they be- lieved the scripture, and the word which Jesus had said. 23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his' name, when they saw themiracles which he did. 24 But Jesus did not commit him- self unto them, be- cause he knew all men, 25 and needed not that any should testify of man: for he knew what was in man, III. 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 dodest, except God be with him. 3 Jesus auswered and said un- to him, Verily, verily, I say unto thee, Except aman be born-again, he cannot see the king- dom of. God. 4 Nico- demus saith unto him, How can a man be born when he is old? enn he enter the second time into his mother’s womb, and be born? 5 Jesus answered, Ve- rily, verily, I say unto thee, Except a man be born of water and of the Spitit, he cannot enter into the kingdom of God. 6 That which is born of the flesh ig flesh ; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye rust be born again. 8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it ἔοι: ΒΟ is every one that is born of the Spirit. 9 Nicodemus answered m™— αὐτοῖς GLITrAW. §— Tou L. x — 9 LTTrAW. Ὁ γεγενημένον E. τ αὐτὸν LTTrA. τὰ σημεῖα LITrA. the heavens. 1. TI, HT. ITQANNHS, τοῦτο «ἔλεγεν ™adroic,' καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ this he had said ἴο them, and believed the scripture and the λόγῳ τῷ" “πεν ὁ ᾿Ιησοῦς, word which *had “spoken ‘Jesus. 23 Ὡς. δὲ ἦν ἐν ο ἹΙεροσολύμοις ἔν τῷ πασχα, Pe" τῇ But when he was in Jerusalem at the passover, at the ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ. νομα.αὐτοῦ, θεωροῦντες αὐτοῦ feast, many believed on his name, beholding '’ his ΑἹ ~ > , ’ ‘ x « ΠῚ ? ~ 4 ᾽ φΦ' τὰ σημεῖα ἃ ἐποίει. 24 αὐτὸς δὲ 40" ᾿Τησοῦς οὐκ. ἐπίστευεν signs which he was doing. But *himself 1 Jesus did not trust rf Nee | 7 ~ ct ~X 4: Ni , ΄ Fs . ἑαυτὸν" αὐτοῖς, διὰ το.αὐτὸν. γινώσκειν πάντας. 25 καὶ himself: to them, because. of his knowing all [men], and ὅτι ov χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ τοῦ" ἀνθρώ- that *no “need “he *had that any should testify concerning man, . κα ͵ , 7 ~ ΄ που" αὐτὸς. γὰρ ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ. for he knew what was in man. 9 Ἣν. δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα But there was aman of the Pharisees, Nicodemus name ἀὐτῷ, ἄρχων τῶν Ιουδαίων" 2 οὗτος ἦλθεν πρὸς trov Ἰησοῦν" this, aruler of the Jews; he _ came to ; Jesus νυκτός, καὶ εἶπεν αὐτῷ, Y'PaBGi," οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλή- by night, and ~said to him, Rabbi, we know that from God thou λυθας διδάσκαλος" οὐδεὶς γὰρ “ταῦτα τὰ σημεῖα δύναται" hast come 8 teacher, for no one these signs is able ποιεῖν ἃ σὺ ποιεῖς ἐὰν μὴ ἡ ὁ θεὸς μετ᾽ αὐτοῦ. 8’ Απεκρίθη todo which thou doest unless *be God with him. ? Answered, x6" Ἰησοῦ i εἶπεν αὐτῷ, ᾿Αμὴν ἀμὴν λέγω σοι, ἐὰν. μή ὁ" Ἰησοῦς καὶ εἶπεν αὐτῷ, Αμὴν ἀμὴν Ey μή 1Jesus and said tohim, Verily verily Isay to thee, Unless τις γεννηθῇ ἄνωθεν, οὐ.δύναται ἰδεῖν τὴν βασιλείαν τοῦ anyone be born anew, he cannot see the kingdom θεοῦ. 4 Λέγει πρὸς αὐτὸν Yo" Νικόδημος,. Πῶς δύναται ἄν- of God, *Says to *him ‘Nicodemus, How can a θρωπος γεννηθῆναι γέρων ὦν; μὴ δύναται εἰς τὴν κοιλίαν man be boyn “old ‘being? canhe into the womb τῆς. μητρὸς αὐτοῦ δεύτερον. εἰσελθεῖν καὶ γεννηθῆναι; ὃ ᾿Απε-: of his mother asecondtime enter and: be born? *An- κρίθη 70" Τησοῦς, ᾿Αμὴν ἀμὴν» λέγω σοι, ἐὰν. μή τις γεννηθῇ swered 1Jesus, Verily verily Isay tothee, Unless anyone be born ἐξ ὕδατος Καὶ πνεύματος οὐ. δύναται εἰσελθεῖν εἰς τὴν βασιλείαν of water and οἵ Spirit he cannot enter into the kingdom ἀγρῦ θεοῦ." 6 τὸ ὕγεγεννημένον" ἐκ τῆς σαρκὸς σάρξ ἐστιν" of God. That which hasbeenbori of the flesh flesh is; καὶ τὸ ὑὕγὲγεννημένον" ee τοῦ πνεύματος πνεῦμά ἐστιν. and that wiftch has been born of the Spirit spirit is, 7 fi} θαυμάσῃς Ore εἶπόν σοι, Δεῖ ὑμᾶς γεννηθῆναι Do not wonder that 1 58εϊὰ to thee, Itis needfulfor you’ ᾿ to be born ἄνωθεν. 8 τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν. φμφοὴν τε οῦ anew. The wind “where *°it*wills blows, and, 1t3sound ἀκούεις. Sadr" οὐκ.οἶδας πόθεν ἔρχεται “καὶ! ποῦ ὑπάγει" thon hearest, but knowest not whence it comes and where it goes: οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος. 9’ Ἀπε- * thus is everyonethat hasbeenborn pf the Spirit. *An~ 4 — ὃ LTTrA, τ δύναται TavTE 8 τῶν οὐρανῶν of 0 Ou LTTrA. © Ὁ roisGLTira. Ρ [ἐν] Ltr. tatroy him GitTrraw.. ν" Ῥαββείτ. Υ —otr. : — 6 GLT[TrA]w. ς ἀλλὰ Tr. 49 orn. let lal , μ-- ’ It inh oN: κρίθη Νικόδημος καὶ εἶπεν αὐτῷ, Wwe δύναται ταῦτα γενέ- swered ‘Nicodemus and said tohim, How can thesethings be? σθαι; 10 ᾿Απεκρίθη “ὁ" ᾿Ιησοῦς καὶ εἶπεν αὐτῷ, Σὺ εἶ ὁ 2Answered ‘Jesus, and said to hita, Thou art the ΕΗ τοῦ Ἰσραήλ, καὶ ταῦτα οὐ:γινώσκεις ; 11 ἀμὴν teacher of Israel, and these things knowestnot? * Verily ἀμὴν λέγω σοι, ὅτι ὃ οἴδαμεν λαλοῦμεν, καὶ ὃ ἑωρά- verily Isay to thee, That which we know we Bre and that which we καὶ τὴν. μαρτυρίαν. ἡμῶν οὐ. λαμβάνετε. our witness ye receive not. καμὲεν paprupouper’ Jhave seen we bear wituess of ; and’ 12 εἰ τὰ. ἐπίγεια εἶπον ὑμῖν, καὶ οὐ.πιστεύετε, πῶς ἐὰν εἴπω If Sere things said toyou, and ye believe not, how if 1 say ὠμῖν τὰ ἐπουράνια πιστεύσετε; 18. .καὶ οὐδεὶς ἀναβέβηκεν Ben peesenly: pass will ye believe? - And noone has ‘gone up, εἰς τὸν οὐρανὸν εἰμὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς into the ° heaven pe Da the hcaven came down, the Son τοῦ ἀνθρώπου ὁ ὧν ἐν τῷ οὐρανῷ" 14 Kai καθὼς ‘Mwoije' i ofman whois in the heaven, And even as Moses ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ littedup the serpent in the Nate thus tobe lifted up it behoves τὸν υἱὸν τοῦ ἀνθρώπου" 15 | ἵνα πᾶς ὁ πιστεύων ϑξείς αὐτὸν" the Son of man, that Sven sone es ΠΕ ΕΥΕΒ on him h jae aN XN’ " » - ri 10 aa sees ᾿μη.απόληται, @ 5°47) WHY. αἰώνιον. οὕτως.γαρ | may not perish, but may have life eternal. For “so ἠγάπησεν ὁ θεὺς τὸν κόσμον ὥστε τὺν.υἱὸν αὐτοῦ! τὸν μονο- “loved *God the world that his Son the only be- ὁ πιστεύων εἰς αὐτὸν μὴ.ἀπόληται, ~ » o ~ γενῆ ἔδωκεν, ἵνα πᾶς may not perish, gotten hegavye, thateveryone who believes on him Βάλλ ἔχῃ ζωὴν αἰώνιον. 17 οὐ.γὰρ. ἀπέστειλεν ὁ θεὸς τὸν but may have, life eternal, For “sent “not *God υἱὸν. αὐτοῦ" εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, GAN τὺ his Son into the world that hemightjudge the world, but wa σωθῃ ὁ κόσμος δι αὐτοῦ. 18 ὁ πιστεύων εἰς that *might *be °saved πο “world through him. He that believes on αὐτὸν οὐ-κρίνεται: ὁπ δὲ", μὴ. πιστεύων ἤδη κέκριται, him is not judged; but'he that nies ποῦ already has been judged, ὅτι pen). πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ" because he has not believed on the name of the only begotten Son θεοῦ. 19 αὕτη.δέ ἐστιν ἡ κρίσις, Ore τὸ φῶς ἐλήλυθεν εἰς of God. And this is the ieegment, that -the light hascome into TOV κόσμον, Kai ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος the world, and “loved *men ‘rather “the *darkuness ih τὸ φῶς" ἢν. γὰρ ὕπονῆρα αὐτῶν!" τὰ ἔργα. 20 πᾶς. γὰρ than’ the light; for *were tevil their works, For everyone ᾿ ὁ φαῦλα πράσσων μισεῖ TO φῶς, καὶ οὐκ.ἔρχεται πρὸς τὸ that evil does hates the light, and comes not to the ~ τ i Ὁ - Lo” ᾽ ae) ε x φῶς, ἵνα μὴ. ἐλεγχθῇ τὰ.ἔργα.αὐτοῦ". 21 ὁ δὲ ποιῶν τὴν light, that may not be exposed " his works 5 but he that practises the ἀλήθειαν ἔρχεται πρὸς TO φῶς, Wa φανερωθῇ αὐτοῦ τὰ truth comes to the light, that may be manifested his. ἔργα ὅτι ἐν θεῷ ἐστιν εἰργασμένα. works that in God they have been wrought. = 187 and said unto him, How can these thins be? 10 Jesus answiicad aud said unto him, Art thou a master of 1-- rael, and, knowest not these things? 11 Vevri- ly, verily, I say unto thee, We speak that we do know, and: testify that we have sce; and ye receive not our witness. 12 If I have told you earthly things, and ye believe not, how shall ye be- lieve, if I tell you o/ heavenly things? 15 And no man hith ascended upto heaven, but he that came down from heaven, cven the Son of man which is .in heaven. 14 And as Moses lifted up the serpent in the wilder- ness, even so must the Son of man be lifted up: 15 that whoso- ever believeth in him should ποὺ perish, but have cternal life. 16 For God so loved the world, that he gave his only begottcn Sor, that whosoever believ- eth in himn should not perish, but have ever- lasting life. 17 For-God scnt not his Son into the world to 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 is condemned already, because he hath not beljeved in the name of the only begotten Son of God. 19 And this is the condemnua- tion, that light iscome into the world, and men loved darkneoss rather than light, be- cause their dceds were evil, 20 For every one that doeth evil hatcth the light, neither com- eth to the light, lest his decds should be reproved. 21 But he that doeth truth com- eth to the light, that his deeds may . ke made manifest, that they are wrought in God, 22 After these things: 22 Μετὰ ταῦτα ἦλθεν ὁ ᾿Ιἡσοῦς καὶ ot μαθηταὶ αὐτοῦ εἰς exme Jesus and his After these things came Jesus and iis disciples into- €e—oGirrraw. |! Mwions urtraw. ἀπόληται ἀλλ᾽ [L]rtra. 1 — αὐτοῦ (read the Son) T. κ ἀλλὰ tr. Son) 1{τι4.}. ἢ — δὲ but [Lyr[ tra. Ὁ αὐτῶν πονηρὰ LITA, disciples into the land Ε ἐπ᾿ αὐτὸν L; ἐν αὐτῷ in him TTra. ἐν h— μὴ 1 — αὐτοῦ (read the 188 of Judea; and there he tarried with them, ‘ahd baptized, 23 And John also was bap- tizing in 7Enon near to Salim, because there was much water there: and they came, and ‘were baptized. 24 For John was not yet cast into prison. 25 Then there arose a question between some of Johu’s disciples and _ the Jews about purifying. 26 And they came un- to John, andsaid unto him, Rabbi, he that Was with thee beyond Jordan, to whom thou barest witness, 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 your- selves bear me witness, that I saim -ἀτὰ not the Christ, but that I am sent before him. 29 He that hath the bride is the bride-. groom: but thefriend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. 30 He must increase, but I must decrease. 31 He that cometh from a- bove 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 tes- tifieth ; and no man receiveth his testi- mony. 89 He that hath received his testimony hath set to his seal that God is true. 91 For he wher God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. 35 The Father Joveth the Son, and hath’giv- en all things imto his hand. 46 He that be- lieveth on the Son hath everlasting life: and he that believeth not the Son shall not IQANNHS. Til, τὴν Tovdainy.yny. καὶ εκεῖ διέτριβεν per αὐτῶν καὶ ἐβάπ- the land of Judwa;. and there hestayed with them and was bap- = a. 3 , > 3 τιζεν. 23 ἦν. δὲ καὶ ο᾽ἵωάννης" βαπτίζων ἐν Αἰνὼν ἐγγὺς tizing, And *wnas *also:~ - ?John baptizing in non, near τοῦ Σαλείμ, Ort ὕδατα πολλὰ ἦν ἐκεῖ kai παρεγίνοντο καὶ Salim, because *waters 4many were thete? and they were coming and ἐβαπτίζοντο. 24 οὔπω.γὰρ ἦν βεβλήμενος εἰς τὴν φυλαπὴν being baptizéd. For not yet was “east 4jnto:*the *prison Po"! lwavyyc.| 25’ Ἐγένετο οὖν ζήτησις ἐκ τῶν μαθητῶν ΟῚ, Arose thenaquestionfonthepartjof the disciples γγ J 4 ΕἸΣ x ~ 3 ee Ἰωάννου" μετὰ “Ἰουδάίωγ" περὶ καθαρισμοῦ" 90 καὶ 5ἦλθον!" of John with [some] Jews about puriticution, And they came πρὸς τὸν *Iwayyny" καὶ "εἶπον" αὐτῷ, “Ῥαββί," ὃς ἦν μετὰ to John ~ and said tohim, Rabbi, -hewhowas with σοῦ περαν Tov Ἰορδάνου, ᾧ od μεμαρτύρηκας, ἴδε οὗτος thee beyond the Jordan, to whom thou hast borne witness, behold he βαπτίζει, καὶ πάντες ἔρχονται “πρὸς. αὐτόν. 27 ᾿Απεκρίθη baptizes, δηᾶ all come to him, “Answered -?Iwaryne' καὶ εἶπεν, Οὐ δύναται ἄνθρωπος λαμβάνειν οὐδὲν John and said, 15 *able ‘a “man to receive 5 Wek 2 opignt a > ἘΞ ΩΝ Ξ ἐὰν. μὴ y δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ. 28 αὐτοὶ ὑμεῖς unless it be given tohim from the heaven, Ye yourselves μοι μαρτυρεῖτε ὅτι εἶπον, “Οὐκ. εἰμὶ ἐγὼ" ὁ χριστός, ἀλλ᾽ ὅτι to me. béay witness- that I said, *Am “not 1 the Christ, but that ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου. 29 ὁ ἔχων τὴν γύμ- ϑβοηῦ τ ‘before ». him. Hethat has the bride φην, νυμφίος ἐστίν' 0.0 φίλος τοῦ νυμφίου, ὁ ἑστηκὼς καὶ , *bridegroom 15; but the friend of the bridegroom, το stands and ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου" hears him, with joy rejoices because of the voice of the bridegroom, αὕτη οὖν 1) χαρὰ ἡ ἐμὴ πεπλήρωται. 80 ἐκεῖνον δεῖ this then “joy my is fulfilled. *Him ‘it *behoves ᾽ , , x er ~ © He , ΄ ᾿ ΄ αὐξάνειν, ἐμὰ. δὲ ἐλαττοῦσθαι. 81 ὁ ἄνωθεν ἐρχόμενος ἐπάνω to increase, but me _ to decrease. Hewho fromiabove conies, above πάντων ἐστίν. ὁ ὧν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστιν, καὶ all is. Hewhois from the earth from the earth 18, and nothing ἐκ "τῆς. ye λαλεῖ; ὁ ἐκ τοῦ οὐρανοῦ, ἐρχύμενος γέπάνω from the earth speaks. Hewhofrom the heaven cones above πάντων éoriv,| 32 καὶ" ὃ ἑώρακεν καὶ ἤκουσεν ὅτοῦτο" all +16; and what he has seen and heard this μαρτυρεῖ" Kai τὴν. μαρτυρίαν.αὐτοῦ οὐδεὶς λαμβάνει. 33 ὁ he testifies; and his testimony no one receives, He that λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν Ore ὁ θεὺς ἀληθής has received his testimony has set tohissealthat God 7trne ἐστιν. 84 dv-yap ἀπέστειλεν ὁ θεὸδ τὰ ῥήματα τοῦ OEor 218 for he whom ?sent ‘God the words of God λαλεῖ: ob-yao ἐκ μέτρου δίδωσιν 6 θεὸς"! τὸ πνεῦμα. 88 ὁ speaks; fornot by measure gives 1God the Spirit. The πατὴρ ἀγαπᾷ τὸν υἱόν,’ καὶ πάντα δέδωκεν ἐν τῇ. χειρὶ αὐ- Father - loves the Son, and all things has giyen into his hand, τοῦ. 36 ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον: ὁ. “δὲ" Hethat believes on the Son has life eternal; and he that TT © Ἰωάνης Tr. TrA. © Ἰωάνην Tr. ; ?— καὶ [LJTrra, πάντων ἐστίν T. ς — δὲ αἰνὰ Ὅς Ρ -- ὁ [Tra]. τ Ἰουδαίου a Jew GLTTrAW. 8 ἦλθαν » ᾿Εγὼ οὐκ εἰμὶ 1. Σ-- ἐπάνω Ὁ — ὁ θεὸς (read he gives) [1}}}ὉὉν ἸᾺν 4 ᾿Ιωάνου Tr. » “Ῥαββεί τ. 8. — τοῦτο T, * εἶπαν Tra. ee Oe ΨΥ ey EP Poe sk ee ee . *have*intercourse ‘Jews Ti, TV, JO FEN, ἀπειθῶν τῷ υἱῷ οὐκιὄψεται ζωήν, ἀλλ᾽ ἡ ὀργὴ τοῦ θεοῦ is not subject tothe Son shallnotsee life, but the wrath of God μένει ἐπ᾽ αὐτόν abides om him. 4 Ὡς οὖν ἔγνω. ὁ δκύριος" ὅτι ἤκουσαν οἱ Φαρισαῖοι, When therefore *knew ‘the “Lord that “heard ‘the *Pharisees, ὅτι ᾿Ιησοῦς πλείονας μαθητὰς ποιεῖ Kai βαπτίζει ἣ ΦΙωάν- that Jesus more disciples makes and baptizes than John νης" 2 καίτοιγε Ἰησοῦς αὐτὸς obkiBanriZev, ἀλλ᾽ οἱ (although indeed Jesus himself was not baptizing but , μαθηταὶ. αὐτοῦ" 3 ἀφῆκεν τὴν ᾿Ιουδαίαν, καὶ ἀπῆλθεν πάλιν his disciples), heleft .. Juda, and went away again εἰς τὴν Γαλιλαίαν. 4 ἐδει.δὲ αὐτὸν διέρχεσθαι διὰ τῆς into Gulilee, . Anditwasnecessaryfor him topass through Σαμαρείας." 5 ἔρχεται οὖν εἰς πόλιν τῆς Σαμαρείας" Aeyo- aniaria. Fle comes therefore to acity of Samaria call- μένην ἄξυχάρ." πλησίον τοῦ χωρίου *6! ἔδωκεν ᾿Ιακὼβ e Sychar, near . the land which “gave "Jacob Ἰωσὴφ τῷουϊῷ αὐτοῦ. 6 iv.d& ἐκεῖ πηγὴ τοῦ ᾿Ιακώβ. to Joseph his son. Now *was ‘there fountain tJacob’s ; ὁ οὖν. Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως Jesus therefore, ‘being wearied from the journey, sat thus τς ~ ~ 7a Ga J \ eo ” 1 ἐπὶ τῇ πηγῇ. ὥρα ἦν ἰὡσεὶ" ἕκτη. 7 ἔρχεται γυνὴ αὖ the fountain. [The] hour, was about [the] sixth. Comes ἃ womap ~ ° > - - t ΄ ε΄ῷῳ «7 ie ἐκ τῆς ΓΣαμαρείας" ἀντλῆσαι ὕδωρ. λέγει. αὐτῇ ὁ Ἰησοῦς, out of Samaria to draw water. Says ὅἴο *her ‘Jesus, Ade μοι "πιεῖν" 8 οἱ. γὰρ.μαθηταὶ. αὐτοῦ ἀπεληλύθεισαν εἰς Give me ἰο drink; ‘for his disciples had goneaway into τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν. 9 Λέγει ‘otv" αὐτῷ the city, that provisions they might buy. 5Says ‘therefore °to “him ἡ γυνὴ ἡ ™Zapuapeirec," ἸΤῶς «σὺ ᾿Ιουδαῖος ὧν ‘rap’ ἐμοῦ "the woman *Samaritan, How *thou “ἃ ον “being *from ‘me “riety αἰτεῖς, οὔσης γυναικὸς Σαμαρείτιδος"; Ῥοὐ.γὰρ 'to ϑάνίηῖς ‘dost "ask, being a “woman . ‘Samaritan ? For *no ovyxowvrat ᾿Ιουδαῖοι Σαμαρείταις." 10 ᾿Απεκρίθη ᾿Ιησοῦς with Samaritans, Answered ‘Jesus τὴν δωρεὰν τοῦ θεοῦ, Kai «τίς and said toher, Ifthouhadstknown the gift of God, and who ἐστιν ὁ λέγων σοι, Δός poe ἔπιεῖν." σὺ ἄἂνιἤτησας itis that says tothee, Give τὸ todrink, thou »wouldest have asked αὐτόν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. 11 Λέγει αὐτῷ «ἡ him, and he would παν given to thee *water ‘living. *Says “ἴο °him'the γυνή," Κύριε, οὔτε ἄντλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶν 2~woman, Sir, nothing to draw with thou hist, and the well is ~ » καὶ εἶπεν αὐτῇ, El ἤδεις - βαθύ" πόθεν ody" ἔχεις τὸ ὕδωρ τὸ ξΣῶν ; 12 μὴ σὺ.μείζων εἶ χ 0 μὴ σὺμ deep; whence then hast thou the *water Art thou greater τοῦ πατρὺς ἡμῶν LarwB, ὃς, ἔδωκεν ἡμῖν τὸ φρέαρ, Kai αὐτὸς than our father . Jacob, who gave us the well, and himself ἐξ αὐτοῦ ἔπιεν, καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ.θρέμματα. αὐτοῦ ; of it drahk, and his sons and his cattle? 13 ᾿Απεκρίθη τὸ" ᾿Ιησοῦς καὶ εἶπεν αὐτῇ, Πᾶς ὁ πίνων ἐκ 2Answered ‘Jesus and said toher, Everyonethat drinks of Niving ? 189 “see life; but the wrath of Godabideth on him, IV. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2 (though Jesus himself baptized not, but his disciples,) 3he left Judwa, and departed again into Galilee. 4 And he must needs go through Sa- maria. 5 Then com- eth he to a city of Samaria, which is call- ed 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 his jour- ney, 58 thus on the well: and it was ahout the sixth hour. 7 There cométh a womau of Samaria to draw wa- ter: Jesus saith unto her, Give me to drink, 8 (For his disciples were gone away unto the city to buy meat.) 9 Then saith ‘the wo- ‘man of Samaria unto him, How is it that thou, being a Jew, askest drink of mae, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. 10 Je- sus answered and said unto her, ΓΕ thou knew- .est 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 no= thing to draw with, and the well is deep; from whence then hast thou that liv- 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 | 4 Ἰησοῦς Jesus τ΄. LITraw. Κ πεῖν TT-A. f Σαμαρίας τ. i Σαμαρῖτις T. © Ἰωάνης Tr. 1 — οὖν T. & Σιχάρ E. 8 [ἡ γυνή) a. τος 6 GLITrAW, A πῖν 1,; πεῖν TTA. ᾿ Σαμαρείτιδος (Σαμαρίτιδος T) οὔσης LITrA, Ρ --- οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρείταις T. h of GL. ‘is “γυναικὸς 190 shall thirst again: Vt Imt whosoever drinkoth of the water ἡ that I shall give him shall never thirst; bat the water that I shall give him shall be in him a well of water springiug up into ever- lasting life. 15 The woman Βαϊ ἢ ἀπο him, Sir, give me this water, that Γ thirst not, nei- ther come hither to draw. 16 Jesus saith unto her, Go, call thy hushand, and come hither. 17 The woman answered and’ said, 1 have no husband. Je- gus 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 ig not thy husband: in that gaidst thou truly. 19 The woman’ saith’ unto him, Sir, I per- ceive that thon art a prophet. 20 Our fa- thers: worshipped in this mountain; and ye say, that in Jerasalem is the place where men ought * to worship. 21 Jesus saith unto her, Woman, believe me, the hour cometh, when © yeshall neither in this mountain, nor yet at Jerusalem ,worship the Father. 22 Ye worship ὁ know not what; we now what wo wor- ship: for salvation is of the Jews. 23 But the hour cometh, anit now is, when the true worshi] pers shall wor- ship the Father in spirit and in truth: for the Father seeketh’ such to worship him. 24 God is a Spirit: and they that worship him must worship Aim in epirit and in truth, 25 The woman saith unto him, 7 know that Messius cometh, which is ealled Christ: when he ia cone, he will tell uz all thines. 26 Jesus saith unto her, 1 that ayponk unto thee am /e. 27 And uj u this came ἡ [ov μὴ δἰ τάξει δ οἷς IQANNHS. Ty. ~ eo ΄ - ΄ Ν ᾿ 0, δ ~ σοῦ ὕδατος. τούτου διψήσει πάλιν" 14 ὃς. δ᾽ ἂν πίῃ ἐκ τοῦ this water writ thirst again; but whoever Hay drink of the ὕδατος οὗ ἐγὼ δώσω αὐτῷ "οὐ. μὴ “Oulyoy! εἰς τὸν. αἰῶνα" water which [ willgive him inno wise shall thirst for ever, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ!" γενήσεται ἐν αὐτῷ πηγὴ but the water which 1 will give to him shall become in him a fountain ὕδατος ἁλλομένου εἰς ζωὴν αἰωνιον. 15 Λέγει «πρὸς αὐτὸν of water ΠΕΣ Σ up into life eternal, Ἔν *to Shim ἡ γυνή, Κύριε, δός pot τοῦτο τὸ ὕδωρ, ἵνα μὴ.διψῶ ‘the ?woman, Sir, give me this water, that I may not thirst μηδὲ γἔρχωμαι" ἐνθάδε ἀντλεῖν. IG Λέγει αὐτῇ τὁ" 5 Ἰησοῦς," nor come ‘here to draw. 2Says “to *her ‘Jesus, Ὕπαγε, φώνησον ὕτὸν. ἄνδρα.σοῦ" καὶ ἐλθὲ ἐνθάδε. 17 ᾿Απε- Go, eall thy husband and come here. *An- iO 5 tea Η = Ἢ dc > ” ” Π , ᾽ ἢ κρίθη ἢ γυνὴ καὶ εἶπεν", “Οὐκιἔχω ἄνδρα." Λέγει αὐτῇ ὁ swered ‘the*woman and βαϊὰ, Ibave not ahusband. “Says “to *her ᾿Ιησοῦς, Καλῶς “εἴπας, “Ore ἄνδρα οὐκ.ιἔχω: 18 πέντε ‘Jesus, Well | didst ae say, A husband I have not ; five γὰρ ἄνξρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκἔστιν σου i husbands thou hast had, and now hewhomthouhast is not thy dnp’ τοῦτο ἀληθὲξ εἴρηκας." 19 Λέγει αὑτῷ ἡ yprn, husband; this cunts thou hast speken. 3Sitys *to Shim *the woman, Κύριε, θεωρῶ ore προφήτης εἴ" σύ. 20 οἱ. πατέρες ἡμῶν ἐν Sir, .I γογοοῖνα that πο τς 2art 'thou. Our fathers in τούτῳ. τῷ ὄρει! προσεκύνησαν᾽ καὶ ὑμεῖς λέγετε Ore ἐν Ἵε- this mhountain NOPE Ee ‘ands ye say that in Je- pocoripoctoriv ὁ τόπος ὅπου ἔδεῖ προσκυνεῖν." 21 Λέγει rusalem ig the place whereitis neresteny to worship. 2Says αὐτῇ ὃ Ἰησοῦς, Divan, πίστευσόν μοι." ὅτι ἔρχεται ὥρα ὅτε 3to *her ‘Jesus, pyar, believe ' me, that is coming an hour when οὔτε ἐν τῷ ὕρει.τούτῳ οὔτε. ἐν Ἱεροσολύμοις προσκιϊνήσετε neither in this mountain nor in Jerusalem shall ye worship τῷ πατρί. 22 ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε ἡμεῖς προσ- the Father. Ye WOrSEID what τς know not: we wor- κυνοῦμεν ὃ οἴδαμεν" ὅτι ἡ σωτηρία ἐκ τῶν ᾿Ιουδαίων ἐστίν. ship what weknow; for salvation of the Jews is, 23 ἰάλλ᾽" ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσ- But is goming an hour and now“ is, when the true wor- κυνηταὶ TO σκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ" shippers ill worship , the Futher in spirit and truth; καὶ. γὰρ, ὁ. πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν. for also the Father 2such- *secks who Roe μι him. 24 Πγεῦμα᾽ ὁ θεός' καὶ «τοὺς προσκυνοῦντας Καὐτὸν" ἐν Avspirit God [is], and they that si him, in πνεύματι καὶ ἀληθείᾳ. ἰδεῖ προσκυνεῖν." 25 Λέγει. αὐτῷ ἡ epiris and truth must Ea sSays *to a ‘the γυνή, Olda ὅτι μεσσίας ἔρχεται. ὁ λεγόμενος xpioroe" ὅταν PROPIA, Iknowthat Messias iscoming, who is called Christ ; when ἔλθῃ ἐκεῖνος ἀναγγελεῖ ἡμῖν πάντα." 26 Λέγει αὐτῇ ὁ Τη- comes vais he willtell us all things. *Says 3to*her 26: σοῦς, "E D εἶμι, ὁ λαλῶν σοι. 27 Καὶ ἐπὶ τούτῳ sus, ¢ I. ®am (hej, 'who 2am “speaking “to *thee, And upon this “Ὁ Gens aay’ L ἣν διψήσει LITA. *% + ἐγὼ τι 7 ἔρχομαι Tr; 'διέρχωμαι VA t— δ Υ,1{τι]Δ. a Ἰησοῦς (read He says)’ [ert A +b gov τὸν ἄνδρα A. © + αὐτῴ tu him (za. “ ἄνδρα οὐκ ἔχω 1. ε εἶπες τ. “© ἔτῷ ὄρει τούτῳ GLTTrAW. € προσκυνεῖν Sec ΚΥ̓ΊΤΑΨΝ, » Ῥύναι, πίστευέ μοι L; Πέστευέ μοι; γύναι TTra. i ἀλλὰ LIIraw. k — ἀντοῖ τ, 1 προσκυνεῖν δεῖ τ. © ἅπαντα τινὰ, φ' αι ὦ ΨῚ ΨΩ Ψ »υνΕεῖι Ἧι JOHN. πῆλθον" οἱ. μαθηταὶ αὐτοῦ, Kai οἐθαύμασαν" ὅτι μετὰ γυναικὸς came his disciples, * and wondered that’ with a woman, ἐλάλει οὐδεὶς μέντοι Elev, Τί «ζητεῖς; 7 Τί λα- the was speaking; noone ‘aowever said, .What seekest thou? or Why speakest ic per αὐτῆς ’ thou: with her? 5 - a , ~ - κι ΠΣ pe τ > 28 ᾿λφῆκεν ody τὴν ὑδρίαν.αὐτῆς ἡ γυνὴ Kai ἀπῆλθεν εἰς _ “Left then Sher “waterpot ‘the woman and went away into τὴν πόχιν, Kai λέγει“ τοῖς ἀνθρώποις, 2 Δεῦτε, ἴδετε ἄνθρω- the city, and says tothe _ men, _ Come, see . aman πὸν ὃς εἶπέν μοι πάντα Poca" érojnoa’ μήτι οὗτός ἐστιν A who ‘told me all thingswhatsoever I did; ‘perchance *this «, "is © ἐκ τῆς πόλεως, καὶ ἤρ- and came ὁ χριστός; 30 VHEHAOov "οὖν" the Christ ! They went forth therefore outofthe city, . XOVTO πρὸς αὐτό" , unto him. 81 Ἐν "δὲ" τῷ μεταξὺ ἠρώτων αὐτὸν -οἱ μαθηταί, λέ- ; Butin the meantime %were*asking “him. ‘the “disciples, say- ῃ , « wy q ᾽ - " ~ yourec, “Ῥαββί,"! φάγε. 82 Ὁ.δὲ εἶπεν αὐτοῖς, ᾿Εγὼ βρῶσιν ing, Rabbi, eal. Buthe said tothem, I meat ἔχω φαγεῖν ἣν ὑμεῖς οὐκ.οἴδατε. 33”Eeyoy οὖν" οἱ μαθη- have, toeat which ye know not, *Said’ “therefore 'the *disci- ταὶ πρὸς ἀλλήλους, Μή τις ἤνεγκεν αὐτῷ φαγεῖν 5. ples to one another, Anyone ‘did bring him [anything] to eat? 34 Λέγει αὐτοῖς ὁ ᾿Ιήἡσοῦς, τ βρῶμά ἐστιν. ἵνα "ποιῷ" τὸ “Says *to *them 1Jesus, y meat ‘is that I should do the θέλημα τοῦ πέμψαντός με, Kai τελειώσω αὐτοῦ TO ἔργον. will of him who. sent me, and should finish his _ work, 85 οὐχ ὑμεῖς λέγετε. Ore Ere Yreroaunvov' ἐστιν Kai ὁ θερισμὸς *Now °ye ‘say, that yet four months itis andthe harvest ἔρχεται; ἰδού, λέγω ὑμῖν, Exapare τοὺς. ὀφθαλμοὺς ὑμῶν Kai comes? Behold, Isay toyou, Lift up » - your eyes and θεάσασθε τὰς χώρας, bri λευκαί εἰσιν πρὸς θερισμὸν “ἤδη." sce the ields, for white they are “to harvest already. 36 "καὶ! ὁ θερίζων μισθὺν λαμβάνει, καὶ συνάγει καρπὸν \ Andhethat reaps areward ‘ receives, and gathers fruit ὑκαὶ" ὁ σπείρων ὁμοῦ χαίρῃ ' Γ᾿ , Uj εἰς ζωὴν αἰώνιον" ἵνα Ttogether ἽΔΔΥ *rejoice unto life eternal, that; both hethat sows καὶ ὁ θερίζων. 37 ἐν.γὰρ τούτῳ ὁ λόγος ἐστὶν "ὁ" ἀλη- tand *he ὑβαὺῦ “reaps. For in this the saying is true, Aivéc, ὅτι ἄλλος ἐστὶν ὁ σπείρων, Kai ἄλλος, ὁ θερίζων. ‘That. » Sone it 215. who sows, and another who reaps. 88 ἐγὼ ἀπέστειλα! ὑμᾶς θερίζεν ὃ οὐχ ὑμεῖς κεκοπιάκατε" sent , your toreap on which*not ‘ye “have laboured ; ἄλλοι κεκοπιάκασιν, Kai ὑμεῖς εἰς τὸν κόπον. αὐτῶν εἰσεληλύ- others hayelaboured, an ye into their labour have en- Oars. tered. 39 'Ex.dé τῆς. πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν But out of that city many: believed - on him τῶν “Σαμαρειτῶν! διὰ τὸν λόγον τῆς γυναικὸς μαρ- ofthe Samaritans, . because of the word of the woman tes- == ο ἐθαύμαζον were wondering GLTTraw..- ~ #— δὲ but (L]rtra. t“PaBBec T. ἤδη (vead already he that reaps) T. 4 ἀπέσταλκα have seut T. } Ὁ ἧλθάν TIr. τ. οὖν GLYTraW. J τετράμηνός GLTTrAW. aye! 2 — καὶ γι 4]. ἢ -- ὁ ὙττΑ]. 191 his disciples, aud mar- velled that he talked with the woman: yet no man said, What seekest thou ? or, Why talkest thou with her? ‘28 The woman then eft her waterpot, and went her way into the city, and saith to the men,. 29 Come, see a nian, which told me all things that ever | did: is not this the Christ? 30 Then they went out of the city, and came unto him, τ΄ 31 In the mean while his disciples prayed him, saying, Master, eat. 32 But he said unto them, I have meat to eat that ye know not of. 33 Therefore said the disciples one to another, Hath any man brought nimought to eat? 34 Jesus saith unto them, My meat is todo the will of him that sent me, and to finish his work, 35Say not ye, There are yet four months, and then cometh harvest ? be- hold, I say unto you Lift up your eyes, an look on the fields ; for they are white already to haryest. 36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that sow- eth and he that reap- eth may rejoice to- gether. 37 And herein is thatsaying true, One soweth, and another reapeth. 38 I sent you to reap that whereon ye bestowed no libour: other men laboured, and yearecntered into their labours, 39 And many of the Samaritans of that city believed on him for the saying of the woman, which testi- PéwhichT. 4 - [καὶ] and 1, ¥ — oty W., ὁ 5 ποιήσω Lira, 8 — καὶ GLLjTira. © Σαμαϊκτῶν T. 192 fied, He told me all that ever 1 did. 40 So when the Samaritans were come Unto him, they besought him that he would tarry with them: and he abode there two days. 4) And many more be- licved because of his own word ; 42-and said unto the woman, Now we believe, not be- cause\of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world, 43 Now after two days’ he _ ‘departed thence, and went into Galilee. 44 For Jesus himself testified, that a, prophet’ hath no honour in his own cour try. 45 Then when he Was come into Ga- lilee, the Galilzans received him, having scen all the things that he did at Jerusalem at the feast: for.,they. also went "nto the feast, 40 So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain no- bleman, whose son was sick at Capernaum, 47 When he beard that Jesus was come out of Juda 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. 48 Then said . Jesus unto him, Ex- cept ye see signs and. - wonders, ye will not believe. 49 The no- blemansaith untohim, Sir, come down ere my child dio. 50 Jesus saith unto him, Go thy way ; thy son liv- eth. And the man be- lieved 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 Σ ἃ which ?Tra. [L]rra. came GLTTraw. ® —. αὐτὸν [L|TTrA.. 1 — δ GLTTraw. IQANNHS. IV. τυρούσης, “Ore εἶπέν μοι πάντα foca" ἐποίησα. 40 ‘Qe tifying, He told me all vainge whacsoever I did. When οὖν ἦλθον πρὸς αὐτὸν οἱ δΣαμαρεῖται," ἠρώτων αὐτὸν therefore Pama to him the Sumaritans, they asked him em) "ν \ Uy ~ « , wt . μεῖναι παρ᾽ αὐτοῖς" “Kai ἔμεινεν ἐκεῖ δύο ἡμέρας. “41 καὶ toabide with thein, and heabode there two days. Aud πολλῷ. πλείους ἐπίστευσαν διὰ. τὸν.λύγον.σὐτοῦ" 42 τῇ.τε mauy more believed because of his word; and to the γυναικὶ ἔλεγον, *“Ort' οὐκέτι διὰ τὴν σὴν λαλιὰν πισ- woman they said, No longer because of thy saying we τεύομεν" avroi-yap ἀκηκόαμεν, Kai οἴδαμεν ὅτι οὗτός ἐστιν believe, for ourselves have heard, and we eon that this is ἀληθῶς ὁ σωτὴρ τοῦ κόσμου, 10 χριστός." truly the Saviour ofthe world, the Christ. 43 Μετὰ.δὲ τὰς. δύο ἡμέρας ἐξῆλθεν «ἐκεῖθεν, "καὶ ἀπὴλ- But after the two days hewentforth thence, and went θεν"! εἰς τὴν Γαλιλαίαν. 44 αὐτὸς. γὰρ ὁ" Ἰησοῦς ἐμαρτύρη- away into Galilee ; for “himself Jesus testified, σεν, Ore προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ. ἔχει. that ἃ prophet in his own country honour has not, 45 ™Ore" οὖν ἦλθεν εἰς τὴν Γαλιλαίαν ἐδέξαντο αὐτὸν When therefore he came into Galilee ‘received *hina ot Γαλιλαῖοι, πάντα ἑωρακότες "ἃ! ἐποίησεν ἐν ‘le- lthe Galileans, all things haying seen which he did in Je- ροσολύμοις ἐν τῇ ἑορτῇ καὶ αὐτοὶ. γὰρ ἦλθον εἰς τὴν rusaleni during the feast, for they also went, to the ἑορτήν. feast. 40 Ἦλθεν οὖν οὁ Ἰησοῦς!- πάλιν P εἰς τὴν Kava τῆς ?Came “therefore ‘Jesus again to Cana Γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. “καὶ iv" τις of Galilee, where he made the water wine, And there was acertain βασιλικός, οὗ ὁ υἱὸς ἠσθένει ἐν ᾿Καπερναούμ." 47 οὗτος courticr, whose son wassick in Capernaum. He peer ~ ᾽ ͵ ? 1 ἐκ τῆς ᾿Ιουδαίας εἰς τὴν Γαλι- Jesus had come out of Judea into. Gali- λαίαν, ἀπῆλθεν 'πρὸς αὐτόν, Kai ἠρώτα "αὐτὸν" ἵνα κατα- 160, went to him, and asked him tbat he would 7] καὶ ἰάσηται αὐτοῦ τὸν υἱόν" ἤμελλεν. γὰρ ἀποθνήσκειν. comedown and __siheal his son; forhe was about to die. 48 εἶπεν οὖν ὁ Ιησοῦς πρὸς αὐτόν, ᾽Εὰν: μὴ; σημεῖα καὶ ἀκούσας ὅτι ᾿Ιηςοῦς " ἥκει having heard that ®Said *therefore ‘Jesus to hin, Unless signs and τέρατα ἴδητε ov. πιστεύσητε. 49 Λέγει πρὸς αὐτὸν ὁ wonders yesee in no wise will ye believe,. Says *to shim ‘the βασιλικός; Κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ. παιδίον. μου. “courtier, Sir, come down before *dies ‘my “little *child. 50 Λέγει αὐτῷ ὁ ᾿Ιησοῦς, ee d.vidccouv ζῇ. Kai" Says “to *him ‘Jesus, 0, thy son lives. And ἐπίστευσεν ὁ ἄνθρωπος τῷ να νῷ" εἶπεν αὐτῷ * ᾿Ιησοῦς, ‘believed ‘the *man the word which “said ‘to *him Jesus, καὶ ἐπορεύετο. 51 ἤδη.δὲ αὐτοῦ.καταβαίνοντος ot-dovAoL*av= and went away. But already as he was going down his bondmen h [ore] 1. i — ὃ χριστός LTTrA. * — καὶ ἀπῆλϑεν ὅσα inane LTrA, © — ὃ Ιησοῦς (reud he 4° Ἦν δέ T. τ Καφαρυαούμι LITA W_ τ ὃν LTira. w + ὃ LTTrAW. \— αὐτοῦ & Σαμαρῖται Τ. 1 ὡς T. P + ὁ Ἰησοῦς Jesus w. © — καὶ [LjT{TrJa. (read the bondmeu)it. ads) Eee ~ << ΠῚ ͵ ἐν favrp. 27 καὶ ἐξουσίαν ἔδωκεν αὐτῷ *xai" κρίσιν Ι in himself, and- euthority gave ,ἷϑ him also judgment ποιεῖν, Ore -vidg ἀνθρώπου ἐστίν. 28 μὴ.θαυμάζετε τοῦτο" "ἢ to execute, because Son ofman ἡ heis, Wonder not ab this, Ore ἔρχεται ὥρα ἕν πάντες οἱ ἐν τοῖς μνημείοις ᾿ἀκού- 3 for is*coming‘an*hourin which all those in the tombs shall Ξ σονται! τῆς. φωνῆς αὐτοῦ; 29 Kai, ἐκπορεύσονται, οἱ τὰ hear ‘ and shall come forth; those that ἀγαθὰ ποιήσαντες' ele ἀνάστασιν ζωῆς, οἱ δὲ") τὰ φαῦλα good practised " to aresurrection of life, and those that evil πράξαντες εἰς. ἀνάστασιν κρίσεως. 80 οὐ δύναμαι ἐγὼ ποιεῖν did to aresurrection of judgment., 2Am able ‘I todo ‘an’ ἐμαυτοῦ οὐδὲν᾽ καθὼς ἀκούω Kpivw, Kai ἡ κρίσις ἡ from myself -hothing; evenas* Ihear Jjudge, and “judgment > 4 , Ἵ ᾽ a e ? _ © A , ᾽ La ? s ‘4 ἐμὴ δικαία ἐστίν: ὅτι οὐ-ζητῶ τὸ θέλημα τὸ ἐμόν, ἀλλὰ τὸ Amy “ποῦ --315,. because I seek not 2will my, but the θέλημα τοῦ πέμψαντός με ξπατρός." 31 ᾿Εὰν ἐγὼ μαρτυρῶ will ofthe who*sent ‘me ‘Father. If I bear witness Ἂν 2 wow . 4 ͵ Ἂν ” J , ” περὶ ἐμαυτοῦ, ἡ-.μαρτυρία.μου οὐκ.ἔστιν ἀληθής. 82 ἄλλος concerning myseif, © my witness is not true. Another ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ "οἶδα" ὅτι ἀληθής ἐστιν itis who bears witnessconcerning me, and 1 know that true is ᾿ἡ μαῤτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. 33 Ὑμεῖς ἀπεστάλ- the witness which he witnesses concerning me. Ye have κατε πρὸς ᾿᾿ Ἰωάννην" καὶ μεμαρτύρηκεν his voice, 7 dAnOsia’ 84 ἐγὼ δῇ sent unto John and he has borne witness to truth. - βθαυμάζετε wonder τ. taxovcovow tir. Ὑἵ Gioovow LTTrA. TTA. x — καὶ LTTrA. y — δὲ and [L]t[Tr]a. OLITrAWs: ® οἴδατε ye know T. > Iwtynv Tre 195 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 quickeneth whom he will. 22 For the Fa- ther judgeth no man, but hath committed ali judgment unto the Son: 23 that all men should honour the Son, even as they honour the Father. He that honourecth not the Son honoureth not the Fa- ther which hath sent him, 24 Verily, verily, I say unto you, He that hearcth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation ; but ig passed'from death un- to life. 25 Verily, ve- rily, I say unto you, The hour is coming, and now is, when the dead shal) hear the voice of the Son of God: and they, that hear shall live, 26 For as the Father hath life in himse#; so hath he given to the Son to have life in himself; 27 and hath given him authority to execute judgment also, be- cause he ig 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 hig 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. 80 I can of mine:own sclf do nothing: as I hear, I judge : and my judg- ment-is just; because I seek not mine own will, but the will of the Father which hath sent me. 31 If 1 bear witness of myself, my witness is not true. 32 There is another that beareth witness of me; and I know. that the witness which he witnesseth of me is true, 33 Ye sent unto John, arid he bare wit- ness unto the truth, π καὶ τῷ νἱῷ ἔδωκεν τ πατρός (read of him who sent we) 190 IQANNHS. Vv 31 But I receive not δὲ ov mapa avOowmou τὴν μαρτυρίαν λαμβάνω, Oda ταῦ- testimony ἔσοπὶ man: , ‘a = ‘ but these things I sey, but *not “from, 7man ewitness Neel κε but these that yemightbeswved. τα λέγω ἵνα ὑμεῖς σωθῆτε. 35 ἐκεῖνος ἦν ὁ λύχνος ὁ Bada slither uate things Isay that ye, may be saved. He was the “lamp and ye were willing καιόμενος .Kai φαίνων, ὑμεῖς. δὲ ἠθελήσατε οἀγαλλιασθῆναι" for n season to rewice 3 V Ww in hislieht. 36 But I DUrBinE fed ‘shining, and ye vere willing to rejoiee have greater witne-s grodc ὥραν ἐν τῷ.φωτὶ αὐτοῦ. 3B é ἐγὼ. δὲ ἔχω τὴν μαρτυρίαν than thet of John: for Ἐν ΘΙ ΜΕ ΣΕ for an hour in his light, ButI have’ the witness Father hath given me μείζω" τοῦ “᾿Ιωάννου"" τὰς γὰρ ἔργα ἃ fdwxév'" μοι to finish, the same greater than John’s, forthe works which ‘gave me ἐμὰ works that I do, bear * ] , aa Ζ 53 ieee 4 4 + LE wilness of me, that ΠΑΤῊΡ ινὰ τελειώσω auTa, QUTU.TA-ENYa "ἃ βεγω the ee pp tees 2Father that 1shouldcomplete them, the works themselves which ¥ ne. And 1G ΚΌΠΟΥ ~ ~ ’ , ~ ee ΄ ᾿ himsell, which hath ποιῶ, μαρτυρεῖ περὶ ἐμοῦ Ure ὁ πατήρ. με ἀπέσταλκεν. sent me, lath borne do, bear witness concerning me thatthe Father ‘me bas sent. witness of me. , Ye 1 " \ have neither heurd his 37 καὶ" ὁ πέμ ας ope πατήρ, hairoc μεμαρτύρηκεν» περὶ voice at any time; nor And thé *who “sent 4me ‘Father, himself has borne ee concerning secu hiashape. 38 And > i ye have not his word ἐμοῦ, οὗτε φωνὴν.αὐτοῦ ἀκηκόατε πώποτε," οὔτε εἶδος abiding in you: for πιο, Neither his voice have ye heard at any time, nor *form h ie hath sent ~ \ ἢ hin ye bolieve πος αὐτοῦ ἑωράκατε. 88 καὶ τὸν:λόγον αὐτοῦ οὐκ.ἔχετε μένοντα 39 Search the scrip- “his on ye seen, And his word ye have not ones tures; for in therm ye Z think’ ye Hive ator ἐν ὑμῖν," OTL ὃν ἀπέστειλεν ἐ ἐκεῖνος, τούτῳ ὑμεῖς οὐ: TLOT: UETE. lifessand they arethey 12 you, for whom ¥sont ἘΠ him ye believe not. which testify of me. ᾽ν i di ATi ate whl ποὶ 90 "Epevvare' rac γραφάς, Ore ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν come to me, that ye Ye search the. scriptures, for ye think in them life miblaharlity alt αἰώνιον ἔχειν, καὶ ἐκεῖναι εἰσιν ai μαρτυροῦσαι περὶ from men, 42 But Γ eternal to have, and they are they ‘which bear witness conte know you, thatyehave ἐμοῦ: 40 καὶ .ob.Oédere ἐλθεῖν πρός με, ἵνα ζωὴν ᾿ἔχητε. rit ὑπ i ea te ie me; and yeareunwilling tocome to me, that life yemay have, my Father’sname,and 4] Δόξαν παρὰ ἀνθρώπων οὐ.λαμβάνω 42 ἀλλ᾽) ἔγνωκα ye receive md not: if : another shall come in Rilory from amen 1 receive not ; but I have known his own name, hin ye ὑμᾶς Ore "τὴν ἀγάπην τοῦ θεοῦ οὐκ. ἔχετε"! ἐν ἑαυτοῖς. .43 ἐ ἐγὼ will reccive. 44 How yoy that the love of God ye have not in yourselves., ean ye believe, which receive honour one of ἐλήλυθα ἐν τῷ ὀνόματι τοῦ.πατρόεσι μου, Kai οὐ-λαμβάνετέ με" another, and seck not hayecome in the uname of ΠΩΣ Father, and yereceivenot me; the honour that com- ,, 4 a eth trom God only? ἐὰν ἄλλὸς ἔλθῃ ἐν τῷ ὀνόματι τῷ. ἰδίῳ, ἐκεῖνον “λήψεσθε. |! 15 Do not think that jf another should come in *name “his “own, him ye will receive, I will accuse you to tho Father: there is 44 πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν Ῥπαρὰ" ἀλλήλων one that necuseth you, How are ye able to believe, 3elory *from ‘Sone “another ever Moses, in whom ; ye trust. 46 For had λαμβάνοντες, καὶ τὴν δόξαν. τὴν παρὰ τοῦ μόνου θεοῦ" ye believed Moses, ye ‘who*receive, and the glory bi [158] from the only God would have believed me: for he wrote of OU-CnTEtTE; 40 μὴ. μεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν me. 47 But if ye be- ye seek not? Think not that IL will accuse you to the lieve not his writings, 0 Ἢ {I hol “Shull ye believe παπεραι ἔστιν ὁ κατηγορῶν ὑμῶν, "Mwonc." εἰς ὃν my words? ς Father: there is [one] who accuses you, Moses, in whom Ἂ ὑμεῖς ἠλπίκατε. 40 εἰ. γὰρ ἐπιστεύετε "Μωσῇ," ἐπιστευετε.ἃν ' ye have hopec. Forif ye believed Moses, you ON τ believed. ἐμοί: περὶ. γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. 47 εἰ δὲ τοὶς ἐκείνου me, for poncuriing me he wrote. But if his γράμμασιν οὐ. πιστεύετε, πῶς τοῖς ἐμοῖς. ῥήμασιν πιστεύ- | writings ye believe not, bow my words shall ye O€TE 5 believe? } ¢ ἀγαλλιαθῆναι GLYTrAW. ἀ μείζων LTrA. © Ἰωάνου The ee δέδωκέν has givei Tra. & — ἐγὼ (read ποιῶ I do) LrTra. " ἐκεῖνος TTrA. ' πώποτε ἀκηκόατε LTTrAW. Kev ὑμῖν μένοντα Tira, | ἐραυνᾶτε TTrA. 1 ἀλλὰ LTTrAW, οὐκ ἔχετε THY ἀγάπην TOV: θεοῦ τ. - ο λήμψεσθε LITrA. Paap A, ““ «[θεοῦ] L. τ Mwvojs Litraw. 94 Μωύσεϊ' LTTrA ; Μωῦσῃ w. ᾿ς πολύς, ὅτι "ἑώρων" αὐτοῦ! τὰ σημεῖα:, ἃ Vi. JOHN. G Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης Ρ After these things *went “away Jesus over the Bea τῆς Γαλιλαίας τῆς Τιβεριάδος" 2 ‘kai ἠκολούθει! αὐτῷ ὄχλος ‘ of Galilee (of Tiberias), and ‘followed ‘him 'a %erowd ἐποίει ἐπὶ τοδί, becauso they saw the signs . which- he wrought upon τῶν ἀσθενούντων. ὃ ἀνῆλθεν.δὲ εἰς τὸ ὅρος τὸ" Ἰησοῦς, those who wer sick. And ?went *up *into the *mountain Jesus, καὶ ἐκεῖ, ἐκάθητο" μετὰ τῶν. μαθητῶν. αὐτοῦ} 4 ἦν δὲ ἐγγὺς of him and thers eat with his disciples ; end ?wes *near . , « ε ~ ᾽ la ᾽ , ὖ zs 1 Pe τὸ πάσχα ἡ ἑορτὴ τῶν Tovdaiwy. ὃ ἐπάρας οὖν τὸ ἴη the *passover, the feast cf tha Jews. SHaving ‘lifted “up *then *Jeo- . ἐν ' Ὶ oovg τοὺς ὀφθαλμούς," καὶ θεασάμενος bre πολὺς ὄχλος sus 57 ‘eyes, and havingseen that agreat crowd ἔρχεται πρὸς αὐτόν, λέγει πρὸς "τὸν" Φίλιππον, Πόθεν is coming to bim, hesays to Philip, Whence raya doopev' ἄρτους ἵνα φάγωσιν odrot; 6 Τοῦτο.δὲ ἔλεγεν 8 ofl we buy osves that "may "eat ‘these? Ent this he said πειράζων αὐτόν᾽ αὐτὸς. γὰρ ἤδει τί. ἔμελλεν ποιεῖν. 7 “ἀπε- trying him, for he knew' what he was about to do. An- ’ \ tt ’ ‘tn d , ΄ ὃ , 7 » > κρίθη" αὐτῷ “ Φίλιππος, δΔιακοσίων ηναρίων ἄρτοι οὐκ swered him Philjp, For ὕπο *hundred ‘denarii ‘loaves ποὺ ἀρκοῦσιν αὐτοῖς iva ἕκαστος “αὐτῶν" Boayifrt" λάβῃ. Sure sufficient for them that each -ofthem ‘some little may receive, 8 Λέγει αὐτῷ εἷς ἐκ τῶν. μαθητῶν. αὐτοῦ, ᾿Ανδρέας ὁ ἀδελφὸς Says tohim one of his disciples, Andrew the brother Σίμωνος Πέτρου, 9 Ἔστιν παιδάριαν δὲν"! ὧδε, "ὃ" ἔχέι πέντε of Simon Peter, *Is "little “boy ‘a here, who has ἔνθ ” t Af , 1 Rea A ᾽ sf ~ , 2 > ἄρτους κριθίνους καὶ δύο ὀψάρια' ἀλλὰ ταῦτα τί ἐστιν εἰς “loaves *barley and two smali fishes; hui “theso ‘what *are for τοσούτους; 10 Elrev.ide" ὁ Ἰησοῦς, ἸΤοιήσατε τοὺς ἀνθρώπους so many? ¢ And “eaid Jesus, Mako the. men ° ἀναπεσεῖν. ἦν. δὲ χόρτος πολὺς ἐν τῷ τόπῳ. Ἐἀνέπεσον" torecline. Now *was “grass ‘much in the placo: reclined οὖν οἱ ἄνδρες τὸν ἀριθμὸν 'woei! πεντακισχίλιοι. 11 ἔλαβεν therefore the mea, the ‘number about five thousand, : *Took δὲν τοὺς ἄρτους ὁ ᾿Ιησοῦς; καὶ "εὐχαριστήσας διέδωκεν" οτοῖς ‘and *the ‘loaves "Jésus, and having giventianks distributed to the μαθηταῖς, 01.0 μαθηταὶ τοῖς -“ἀνακειμένοις᾽ dpoiwe-Kai disciples, and the disciples to those reclining’; and in like manner ἐκ τῶν ᾿ὀψαρίων ὅσὺν ἤθελον. 12 wedi ἐνεπλήσθησαν of. the small fishes as much as they wished. Andwhen they were filled λέγει τοῖς. μαθηταῖς. αὐτοῦ, Συναγάγετε τὰ περισσεύσαντα he says to his disciples, Gather together tho over *and “above ᾿ κλάσματα, ἵνα μή.τι ἀπόληται. 18 Συνήγαγον οὖν ‘fragments, that nothing miay be lost, They gathered together therefore καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων tk. τῶν πέντε and filled tyelvs hand-baskets offragments from the five ἄρτων τῶν κριθίνων ἃ Pémepiocevaey' τοῖς βεβρω- *loaves had ‘parley which were over and above to those who t ἠκολούθει δὲ LTTrA. ¥ ἐθεώρουν LIZA. ¥ ἐκαθέζετο τ. : τοὺς ὀφθαλμοὺς ὁ ᾿Ιησοῦς LTTrAW. should ‘we buy LTTraw. © ἀποκρίνεται answers T. ! — τι (read a little) [x]rrfa]. 4 — δὲ and [L]rtra. k ἀνέπεσαν LTTrA. 1 ὡς TTra. ® εὐχαρίστησεν καὶ ἔδωκεν gave thanks and distributed 1, ταὶ LTTrA. P ἐπερίσσευσαν LTTrA. ἃ τ δι. τ — αὐτοῦ GLTTrAW. 8 — τὸν LUTrA. & --- ἕν (read παιδ. a little boy) [L]rtr[a}. 197 VI. After these things Jesus went over the sea of Gali- ier which is the sea of iberias, 2 And a great roultitude fol- lowed him, because they saw his miracles which he did on them that were diseased. 3 And Jesus went v into & mountain, an there he sat with his disciples. 4 And the passover, a feast of the Jews, was nigh, 5 When Jesus then lilted up’ his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may σοὺ 6 And this he said to prove him: for he himself knew what he would do. 7 Philip answered him, Two hundred pennyworth of bread is not suffici- ent for them, that every one of them may take a little. 8 One of his disc*vles, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath five barley loayex fad two small -fishes: but what are they a- mongsomany? 10 And Jesus said, Make the men sit down, Now there was much grass in the place. So the men sat down, in pum- ber about five thou- send. 11 And Jesus took the loaves; and when he had given thanks, he distvibuted to the disciples, and the disciples fo them -that were set down; and likewise.of the fishes as much as they: would, 12 When they wero filled, he said unto his disciples, Ga- ther up the fragments that remain, that no- thing belost, 13 There- fore they gathered them together, and fill- ed twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14 Then 3 — 0 LTTrA. Ὁ ἀγοράσωμαον 9 — αὐτῶν LTTraA. h ὃς LTTrAW ™ οὖν therefore (took) LTTra. © — τοῖς μαθηταῖς, οἱ δὲ μαθη- 198 those men, when, they ad seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. 15 When Jesus there- fore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself a- lone, 16 And when even Was now come, his dis- ciples went down unto the sea, 17 and entered into a ship, and went - over the sea toward Capernaum. And it was now dark, and Je- - sus was not come to them. 18 And the sea arose. by reason of a great wind that blew. 19 So when they had Towed about five and twenty or thirty fur- longs,. they see Jesus walking on the sea, end drawing nigh unto the ship: and they were afraid. 20 But he saith unto them, It isI; be not afraid. 21 Then they willingly received him into the ship: and immediately the ship was at the land whi- ther 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 Jesus went not with his disciples into the boat, but that his disciples were gone a- way alone; 23 (howbeit there came other boats from Tiberias nigh un- to 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 alsé took shipping, and came tp Capernaum, ‘secking “έρχόμενος εἰς TOY κόσμον." λέ t , ΄ i] in > x “βασιλέα, ᾿ἀνεχώρησεν!" πάλιν εἰς τὸ Vi ὃ... ἐποίησεν σημεῖον JQANNHS. Koow. 14 οἱ. οὖν. ἄνθρωποι ἰδόντες eaten. The men therefore having seen what “had “done sign “ὁ Ἴησους," ἔλεγον, Ὅτι οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ *Jesus, said, This is truly ‘the prophet who Ι iscoming into the Jesus therefore knowing that they λουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτόν, ἵνα ποιήσωσιν "αὐτὸν!" areabout tocome and seize him, that they may.make . him ὄρος αὐτὸς povog.. τ ὉΠ ᾶτνν igain (ὁ the mountain himself ‘salons, 16 Ὡς. δὲ ὀψία ἐγένετο κατέβησαν οἱ. μαθηταὶ αὐτοῦ͵ ἐπὶ And when evening it became ὅσεπὶ *down this “disciples, to ΄ .-. ἡ , > ~ w τὴν θάλασσαν, 17 καὶ ἐμβάντες εἰς "τὸ" πλοῖον ἤρχοντο the sea, andhaving evtcredinto the ‘ship they were going: πέραν τῆς θαλάσδης εἰς Καπερναούμ." “καὶ σκοτία ἤδη» over the Sade) oto Capernaum, - And dark already ἐγεγόνει," Kat Your ἐληλύθει πρὸς αὐτοὺς ὁ Ἰησοῦς," 18 ἥ.τε it had become, snd τόν 7had*come ‘to ‘them ‘Jesus, and the θάλασσα ἀνέμου μεγάλου πνξοντος "διηγείρετο." 19 ἐληλα- sea bya*wind ‘strong blowing was agitated. Having κότες οὖν We" “σταδίους" δεἰκοσιπέντε" ἢ τριάκοντα θεωροῦσιν rowed then about “furlongs ‘twenty-five ‘or “thirty they see τὸν Ἰησοῦν περιπατοῦντι " ἐπὶ τῆς θαλάσσης, καὶ ἐγγὺς τοῦ Jesus walking on = the geA, and near thé πλοίου γινόμενον" καὶ ἐφοβηθῆσαν. 20 ὁ. δὲ λέγει αὐτοῖο, world. Eing, ship coming, ‘and thay were frightened. Buthe says to’them, Ἐγώ εἰμι: μὴ-φοβεῖσθε. 21 "Ἤθελον οὖν λαβεῖν αὑτὸν Ι 81ὰ [6]: fear not. They were willing then to receive hiin εἰς TO πλρῖον, καὶ εὐθέως “τὸ TAOIdY ἐγένετο" ἐπὶ ἱτῆς γῆς" into the — ship, and immediately the ship “+ was at the land εἰς ἣν ὑπῆγον. to which they were going. Σ ‘ 22 Ty ἐπαύριον ὁ ὄχλος" ὁ ἑστηκὼς πέραν τῆς θα- Onthe morrow the crowd which stood: _the-other side of the . g ms " a / ” bay τὸ ᾽ ~ > A o λάσσης, 8idwy' Ore πλοιάριον ἄλλο οὐκ ἦν ἐκεῖ εἰμὴ EV 868, having seen that *small“ship other ‘no. was there except one hixeivo εἰς ὃ ἐνέβησαν οἱ-.μαθηταὶ αὐτοῦ.! Kai ὅτι οὐ that into-which entered his disciples, and that “not συνεισῆλθεν τοῖς. μαθηταῖς. αὐτοῦ ὁ ᾿ξησοῦς εἰς τὸ ἱπλοιάριον," =went *with “his disciples. . ’ ‘Jesus into the small ship, ἀλλὰ μόνοι ol. μαθηταὶ. αὐτοῦ ἀπῆλθον, 23 ἄλλα. "δὲ" Ἰῆλθεν!" but alone his disciples went away, (but other Scamne ™zorapia" ἐκ Τιβεριάδος ἐγγὺς Tov τόπου ὕπου ἔφαγον τὸν small *ships from ‘ibertas near the place where they zte tho ἄρτον, εὐχαριστήσαντος τοῦ κυρίου" 24 dre οὖν εἶδεν ὁ bread, “having “given *thanks ‘the *Lord;) when therefore*saw "the ὄχλος ὅτι ᾿Ιησοῦς οὐκ ἔστιν ἐκεῖ οὐδὲ οἱ. μαθηταὶ αὐτοῦ, ἐνέ- “crowd that Jesus ποῦ ‘is there nor his disciples, they βησαν "καὶ" αὐτοὶ εἰς τὰ °mdoia" καὶ ἦλθον εἰς ῬΚαπερ- ‘entercd ‘also #themselves into the ships and came to Cap. r- ᾳ — ὁ ᾿Ιησοῦς (read he had done) trra. t φεύγει escapes 1. χα κατέλαβεν δὲ αὐτοὺς ἡ σκοτία and darkness overtook them T. Ξ᾿ Ἰησοῦς πρὸς αὐτούς T. 9 ἐγένετο τὸ πλοῖον LTTrA. μαθηταὶ αὐτοῦ GLTTrA. Ὁ — καὶ GLTTrAW. {him ]) Lira. ships L.. τ εἰς τὸν κόσμον ἐρχόμενος τ. 5 — αὐτὸν (read * Kadapvaovp LTTrAW. : Υ οὕπω not yet LITra. Ὁ ὡσεὶ. στάδια τ. etkoor πέντε LTTr. Ξ εἶδον SAW LTTrA. 8 -- ἐκεῖνο εἰς ὃ éveByoar οἱ k— δὲ but τι [4]. ἴ ἦλθον τ. ™ πλοία Ρ Καφαρναούμ. LITrAW, ¥ — τὸ (read a ship) Trra, ἃ διεγείρετο Tra. τς τὴν Un τ πλοῖον Ship GLTTra. © πλοιάρια Small ships LTTra. 15 Ἰησοῦς οὖν γνοὺς ὅτι μέλ- a ee a ee ta Ss JOHN. ναούμ". ζητοῦντες τὸν Ιησοῦν. 25 καὶ εὑρόντες αὐτὸν Raum seeking Jesus, And having found him πέραν τῆς θαλάσσης, εἶπον αὐτῷ, “PaBBi," πότε ὧδε the other side of the sea, Rabbi, when here , ᾽ ΄ > ~ ᾿ ~ en ᾽ ‘ γέγονας; 20 ᾿Απεκρίθη αὐτοῖς ὁ Incovc καὶ εἶπεν, ᾿Αμὴν hast thou como? 2Answered “them Jesus agd = said, Verily ἀμὴν λέγω vey, ζητεῖτε pe, οὐχ Gre εἴδετε σημεῖα, ἀλλ᾽ verily Isay toyou, Yeseek me, not because ye saw signs, but OTe: ἐφάγετε Ex τῶν ἄρτων Kai ἐχοῤτάσθητε. 27 ἐργάζεσθε Work they said to him, because yeate of the loaves and_ were satisfied. ‘ ‘4 ~ x > , > s - ~ ἢ τὴν βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶσιν οὐ [for] the food which perishes, but [for] the \% food THY μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου which abides unto life eternal, which the Son of man τὺμῖν δώσει" τοῦτον.γὰρ ὁ “πατὴρ ἐσφράγισεν ὁ θεός. to you will give; for him the Father scaled, [even] , God. 28 Εἶπον οὖν πρὸς αὐτόν, Τί "ποιοῦμεν," ἵνα ἐργαζώμεθα. They βοΐ ὑβογθέοσο to him, What ἄοννο, that we may work τὰ ἔργα τοῦ θεοῦ; 29 ᾿Απεκρίθη "ὁ" ᾿1ησοῦς καὶ εἶπεν αὐτοῖς, the works of God? 2Answered 1Jesus and said tothem, Τοῦτό ἐστιν τὸ ἔργον τοῦ θεοῦ, ἵνα “πιστεύσητε! εἰς ὃν ἐν is the work of God, that .ye should believe on him whom ἀπέστειλεν ἐκεῖνος. 80 Εἶπον οὖν ‘avrp, Ti οὖν ποιεῖς "sent tho, They said therefore tohim, What *then *doest σὺ σημέϊον, ἵνα ἴδωμεν καὶ πιστεύσωμεν σοι; τί ἐργάζῃ; *thou “βίδα, that wemayseeand mayhelicve thee? whatdost thou work? ~ P ~ , 2 81 οἱ πατέρες ἡμῶν 'τὸ μάννα ἔφαγον ἐν TH ἐρήμῳ, «καθώς: Our fathers the manna ate - in the wilderness, as ἐστιν γεγραμμένον, “Aprov é τοῦ οὐρανοῦ ἔδωκεν «ιὐτοῖς it is written, Bread out of the heaven hegave them φαγεῖν. 82 Elmer οὖν αὐτοὶς ὁ Ἰησοῦς, ᾿Αμὴν ἀμὴν λέγω to eat, "Said ‘therefore *ta,*them ‘Jésus, Verily verily I say ε» > τ hell τδέδ ho fw, x ” 2 ~ > ὑμῖν, Οὐ “Μωσῆς" Ἐδέδωκεν" ὑμῖν τὸν ἄρτον ἐκ τοῦ ovpa- ἕο γοι, “Νοῦ ‘Moses *has*given you the bread out of the hea- νοῦ" ἀλλ᾽ ὁ-πατήριμου δίδωσιν ὑμῖν τὸν ἄρτον. ἐκ Tov: ob- Yen; but my Father gives your the “bread Solit *of "the Shea- pavod τὸν ἀληθινόν. 83 ὁ- γὰρ ἄρτος Υ τοῦ θεοῦ ἐστι» ὁ ven Δ "true. For the. bread of God is he who καταβαίνων ἐκ τοῦ οὐρανοῦ, καὶ ζωὴν didotg τῷ κόσμῳ. comes down outof the hearen, and 1189 gives tothe world. 34 Εἶπον οὖν πρὸς αὐτόν, Κύριε, πάντοτε δὸς ἡμῖν τὸν They said therefore te him, Lord, always give tous Gprov.rotrey. 88 Eliey δὲ" αὐτοῖς ὁ Ἰησοῦς, ᾿Εγώ εἰμι ὃ this bread. "Said ‘and ‘to *them 2Jesus, I‘ am the ἄρτος τῆς ζωῆς ὁ ἐρχόμενος πρός ἅμε! οὐ.μὴ ὑπεινάσῃ"" bread of.life: he that comes to me inno wise may hunger, καὶ ὃ πιστεύων sid ἐμὲ od_p7 “δοψήσῃϊ πώποτε, 86 ἀλλ᾽ < and hethat belisves on me inno wise maythirst atany time. Bot εἶπον ὑμῖν ὅτι Kai ἑωράκατε" με! καὶ οὐ.πιστεύετε. 87 πᾶν Isaid toyou that also yehaveseen mo and believe not, All! ὃ δίδωσίν por ὁ πατὴρ πρὸς ἐμὲ ἥξει’ καὶ τὸν ἐῤχό- that “gives ‘me'the*Father to me epall come, and him that comes 199 for Jesus, 25 And when they had found him οὐ the other side of the sea, they said unto him, Rabbi, when cam- est thou hither? 26 Je- sus answered themand said, Verily, verily, I say unto you, Ye scek Mme, not because yesaw the miracles, but be- cause ye did eut of the loaves, and were filled. 27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. 28 Then said they unto him, What shall we do, that we might work the works of God? 29 Jesus an- swered and said unto them, This is the work of God, that ye believe on him whom he hath sent. 30 They éaid therefore unto him, What sign | shewest thou then, that we may see, and believe thee? what dost thou work? 31 Our fathers did eat manna in the og asit is written, @ gave .them bread from heaven to eat. 32 Then Jesus said un- to them, Verily, verily, I say unto you, Moses gave you ‘not that bread from heaven; but my Father giveth you the true hread from heaven. 33 For the bread of God is he which cometh down from heaven, and giv- eth life unto the world. 34 Then said they unto him, Lord, evermore give us this bread. 35 And Jesus said unto them. I am the bread of life: he that com- eth to me shall never hunger ;.and he that believeth on me shall mever thirst. 36 But I said unto you, That'ye also have seen me, and believa not. 37 All that the Father giveth me shall come to me; and him that cometh ᾳ Ῥαββεΐ tT. t δίδωσιν ὑμῖν gives to you Τ. 8 ποιῶμεν Should we do EGLTTrAW. t— or. Υ πιστεύητε TTA, πὶ Movojs LYtraw. x ἔδωκεν Gave LTrA.,. Σ τ ὃτ. * οὖν therefore τ; — δὲ [L]tra. 5 ἐμὲ TTrA. ὃ πεινάσει Shall hunger L. © διψήσει shall thirst nrrra. 4 — μα [1]. 200 to me 1 will in-no wise cast out. 38 For came down from hea- ven, not to do mine own will, but the will of him that sent fne. 39 And this is the Fa- ther’s will which hath sent me, that of all which he hath given me I should lose no- thing, 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 believeth on him, may have ever- lasting life: and I will raise him up at the last day 41 The Jews then murmured at him, because he said, 1 am the bread which came down from heaven. 42 And they said, Is not, this Jesus, the’ son of Joseph, whose father and mo- ther we know ? how is it then that he saith, I came down from heaven ? 43 Jesus there- fore wnswered and said unto them, Murmur not among yourselves. 44 No man can come to me, except the Fa- ther which hath sent me draw him: and I will raise him up at the last day 45 It is written in the pro- phets, And they shail be all taught of God. Every man therefore that bath heard, and hath learned of the Father, cometh unto me. 46 Not that any toan bath seen the Fa- ther, save he which is of God, he hath seen the Father. 47 Verily, verily, 1 say unto you, He that believeth on me hath everlasting life. 48 I δὰ that bread of life. 49 Your Fathers did eat manna in the wilderness, and are dead. 50 Thi’ is the bread which com- eth down from hea- ven, that 2 man may IQANNHSE VI. © μενον πρός Spe" ob-un ἐκβάλω ἔξω". 88 ὅτι καταβέβηκα to mé notatall willI cast out, . For I have come down fe" τοῦ οὐρανοῦ, ody ἵνα Sow" τὸ θέλημα τὸ ἐμόν, ἀλλὰ outof the heaven, not that Ishoulddo “will my, but j TO θέλημα τοῦ πέμψαντός pe. 39 τοῦτο.δέ ἐστιν τὸ the will οὗ him who, sent me, And this is thq θέλημα τοῦ. πέμψαντός με "πατρύς,! ἵνα πᾶν ὃ δέδωκέν | will ofthe *who*sent ‘me ‘Father, that [08] all that he has given μοι, μὴ. ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω αὐτὸ iv! me, I should not lose [any] of iv: but shouldraiseup it in κῶν Ὁ r ron A Δ ~ kM 2 4 ΄ 1 ~ ᾿ τῇ ἐσχάτῃ ἡμέρῳ: 40 τοῦτο."δὲὶ ἐστιν τὸ θέλημα ἱτοῦ the last day. And this is the will of him who πέμψαντός με," ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων “sent me, thateveryone who sces the Son and believes εἰς αὐτόν, ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω. αὐτὸν Ἰὰἐγὼν on him, shouldhave life eternal; and *will*raise*up Shim ay “rq ἐσχάτῃ ἡμέρᾳ. 41 Ἔγόγγυζον οὖν οἱ ᾿ΙἸουδαῖοι περὶ atthe last day. Were murmuring therefore the Jews about αὐτοῦ, ὅτι εἶπεν, ᾿Εγώ git ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ him, because he said, I am the bread which came down outof the οὐρανοῦ. 42 καὶ ἔλεγον, “Οὐχ' οὗτός ἐστιν ᾿Ιησοῦς ὁ υἱὸς heaven. And were saying, Is not this Jesus the ‘Son Ἰωσήφ, οὗ ἡμεῖς ὀΐδαμεν τὸν πατέρα Kai τὴν μητέρα ; of Joseph, of whom we know the father and the mother? | y Py! XE Qn Ve 2 pas ~ ͵ a πῶς Poty" λέγει “οὗτος," Ὅτι ἐκ Tov οὐρανοῦ καταβεβηκα; how therefore says he, Cutoftbe heaven I have come down? 43 ᾿Απεκρίθη τοὖν" 80" Ἰησοῦς καὶ εἶπεν αὐτοῖς; Mij-yoyyvdere SAnswered *therefore 1Jesus and said tothem, Murmur not ‘ner! ἀλλήλων. 44 οὐδεὶς δύναται ἐλθεῖν πρός με" ἐὰν. μὴ with one another. Noone isable tocome to me uniegs ὁ πατὴρ ὁ πέμψας pe ἑλκύσῃ αὐτόν, “καὶ ἐγὼ" ἀναστησωώ the Father who seat me draw him, and I will raise up αὐτὸν * τῇ ἐσχάτῃ ἡμέρᾳ. 45 ἔστιν γεγραμμένον» ἐν τοῖς προ- him atthe last day. It is written in the pro- ΄ . » ΄ ν᾿ a ~ ~ φήταις, Kai ἔσονται πάντες διδακτοὶ ὑτοῦ" θεοῦ. Πᾶς phets, ‘ And they shall be all taught of God. Everyone 4 " μαθών, ἔρχεται τοὺν" ὁ ἀκούσας παρὰ τοῦ πατρὸς el has learnt, comes thérefore that has heard from the Father an πρός “ue 40 οὐχ Ore τὸν πατέρα ὕτίς ἑώρακεν," εἰμὴ ὁ ®Father ‘anyone “has ‘seen, except he who to’ mes not that *the See ~ ~ > ΄ . , 5 ὧν παρὰ τοῦ θεοῦ, οὗτος ἑώρακεν τὸν “πατέρα." 47 ἀμὴν is from _ Goda, he has seen the Father, Verily ἀμὴν λέγω ὑμῖν, ὁ πιστεύων “εἰς ἐμὲ" ἔχει ζωὴν αἰώνιον. verily Isuy toyou, Hethat believes on me has __iife eternal, , 48 ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς. 49 οἱ.πατέρες.υμῶν ἔφαγον i am the bread of life. Your Fathers ate ei} ΄ 2 Cie da {I aed ee) Ἢ zs ᾽ ‘ TO μάννα ἐν τῇ ἐρήμῳ," καὶ ἀπέθανον" 50 οὗτός ἐστιν ὁ the’ manna in the descrt, and died. This is the ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, iva τις ἐξ αὐτοῦ bread which out of heaven comes down, that anyone of it 6 ἐμὲ τ΄. GLTTra Ww my father LTTra. ᾳ — οὗτος (read λέγει Says he) [L]Tra. » κἀγὼ LITA. ® ἐμέ TTrW Υ ἐμὲ Tra. GLTTrA. ἀπὸ from LTTrA. — ἐν (read at the) Tra. & ποιήσω T. h — tratpés (read of him who sent) k γάρ for (this) GLTTraw. l χοῦ πατρός μου of . ™ [ἐγὼ] L. Ὁ + ἐν in (the) LT. ο Οὐχὶ Tr. P νῦν NOW TTra. ® — οὖν G[L]TTraw. ® — 6 TTr. " μετὰ Tr x + ἐν in (the) GLTTraw. ¥ — τοῦ GLTTrAW 2 — οὖν Ὁ ἑώρακέν τις LTTrAW. © θεόν God 7. 4 — εἰς ἐμέ TLTra]. 9 ἐν TH ἐρήμῳ τὸ μάννα LTTrA. JOHN. ? 5 » « x apt εἰμι ὁ ἄρτος ὁ ζῶν, ᾿ ὃ am the *bread ‘living, which > ~ > ~ , . 2. 5. ά f2 , ἐκ τοῦ οὐρανοῦ καταβάς" ἐάν τις φάγῃ ἐς τούτου outof tho heaven. camedown: if anyone shall have eaten of this τοῦ ἄρτου ζήσεται! εἰς. τὸν αἰῶνα. καὶ ὁ ἄρτος δὲ ὃν ἐγὼ bread he shall live for ever; andthe bread also which I δώσω, δὴ σάρξ μου ἐστίν, δὴν ἐγὼ δώσω! ὑπὲρ τῆς- τοῦ will give, my flesh is, which will give for the of *the κόσμου ζωῆς." 52’Euayovro οὖν ‘mpoc ἀλλήλους οἱ ‘Iov- VI. . φάγῃ καὶ μὴ ἀποθάνῃ. 61 ey may eat and not dio, *world ‘life, Were contending therefére with one another the Jews Oaiot," λέγοντες, Πῶς δύναται "οὗτος ἡμῖν" δοῦναι τὴν saying, How is able *he ‘us *to‘*give σάρκα! φαγεῖν; 53 Elev οὖν αὐτοῖς o*Igootc, ᾿Αμὴν Tflcsh. [18] ἴο eat? *Said *therefore *to °them ‘Jesus, Verily ἀμὴν λέγω ὑμῖν, ἐὰν. μὴ ἄγητε τὴν σάρκα τοῦ υἱοῦ verily ' Isay toyou, Unless yeshallhaveecaten tho flesh of the Son τοῦ ἀνθρώπου καὶ πίητε ἀὐτοῦ τὸ αἵμα, οὐκ. ἔχετε ζωὴν ofman =-and shallhavedrunk Ais blood, ye have not life ἐν: ἑαυτοῖς. 54 ὁ τρώγων μοὺ τὴν σάρκα, Kai πίνων poy in yourselves. Hethat eats my flesh, and drinks my τὸ αἷμα, ἔχει ζωὴν αἰώνιον, ™cai ἐγὠ" ἀναστήσω αὐτὸν " τῇ -blood, has life eternal, and 17 willraiseup him _ in the ἐσχάτῃ ἡμέρᾳ" 55 ἡ.γὰρ.σάρξ μου ἀληθῶς" ἐστιν βρῶσις, καὶ ἰαϑῦ . day; .for my flesh truly is food, and τὸ αἴμά.μου οἀχηθῶς" ἐστιν πόσις. 56 ὁ τρώγων μου τὴν , my blood truly: fo 18 drink, Hethat cats- τ σάρκα καὶ πίνων pov τὸ αἷμα, ἐν ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ. flesh and drinks my blood, in mo abides, andi in him, δὴ καθὼς ἀπέστειλέν pe ὁ ζῶν πατήρ, κἀγὼ ζῶ διὰ As: “pent ‘mo 'thée “living “Father, andI live because of τὸν πατέρα" καὶ ὁ τρώγων με, κἀκεῖνος Ῥζήσεται) Ov she Father, alsobe that eats me, healso shall live because.of ἐμέ. 58 οὗτός ἐστιν ὁ ἄρτος ὁ “ἐκ τοῦ" οὐρανοῦ καταβάς" me, This is the bread which out of the heaven came down. ἦν » « ͵ rial beh y Ι i ἀπεθ ob καθὼς ἔφαγον οἱ πατέρες Spay" “τὸ μάννα," καὶ ἀπεθα- Not as Sate ‘the *fathers -*of*you the manna, and died: νον" ὁ τρώγων τοῦτον τὸν ἄρτον 'ζήσεται" εἰς. τὸν αἰῶνα. hothat eats this bread shall live for ever. ~ " = ¥ 59 Ταῦτα εἶπεν ἐν συναγωγῇ. διδάσκων ἔν "Καπερναούμ." These things he sdidin [ὉΠ6] synagogue teaching in Capernaum, . 60 Πολλοὲ οὖν ἀκούσαντες tk τῶν. μαθητῶν αὐτοῦ εἶπον»; Many therefore *having Sheard ‘of his “disciples said, Σκληρός ἐστιν οὗτος ὁ λόγος." τίς δύναται αὐτοῦ ἀκούειν! Hard is - this word; who isable it 61 Εἰδὼς δὲ ὁ ᾿Ιησοῦς ἐν ἑαυτῷ ὅτι γογγύζουσιν περὶ *Knowing ‘but *Jesus in himself that murmur *concerning τοὕτου οἱ. μαθηταὶ αὐτοῦ "εἶπεν αὐτοῖς, Τοῦτο ὑμᾶς σκανθας Sthis this “disciples said tothem, This you ‘does *of- λίζει; 62 ἐὰν οὖν θεωρῆτε, τὸν υἱὸν τοῦ ἀνθρώπου ἀνα: fend? ἢ If then yeshould see the Son of man ascend- Baivovra ὕπου ἦν rb.mpdorepov; 63 τὸ πνεῦμά ἐστιν τὸ ing up where he was ° before? The - Spirit itis which wtohéar? 201 ‘eat thereof, anu suo die. 51 I am the liv- ing bread which came down from heaven: if any .man eat of this bread, he ehall live for ever: and the bread that I will give ig my flesh, which I will give for the lifa of the world., 52 Tho Jows therefore strove among’ themselves, saying, How can this man give us'his flesh to eat? 53 Then Jesus qaid unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, δ bave no life in you. ὡς Whoso eateth my fiesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55 For my flesh js meat indeed, and my blood is drink indeed. 56 He that eateth my flesh, and drinketh myblood, dwelleth in me, and I inhim, 57 As the liv- ing Father hath sent me, and I live by the Father: so he that eat- eth me, even he shall live by me, 58 This is that bread which came down from hea- ven: not as your fa- thers did eat manna, and ere dead: he that eateth of this bread shall live for. ever. 59 These things said he in the synagogue, as he taught in Caper- naura, 60 Many there- fore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? 61 When J esus knew in hirnself that his disciples murmur- ed at it, he said untae them, Doth this offend you? 62 What and if ye shall see the Son of msn ascend up where he was b-fore ? 63 It is the spirit thes £ ἐκ τοῦ ἐμοῦ ἄρτου, ζήσει of nry bread, he shall live Ὁ. σάρξ μου ἑστίν τ... b — ἣν ἐγὼ δώσω LITrA. οὗτος tT. 1 & αὐτοῦ his'L. τὰ κἀγὼ LTTrA. Ῥ ζήσει LITrA. 4 ἐξ vut of τττγα. ΦΊΓΑ ’ Καφαρναούω LITrAW. a + [éy] L. , '—Upe@v LTTrA. ¥ ὁ λόγος οὗτος LTTrA. Ε ὑπὲρ τῆς τοῦ κόσμου ζωῆς, ἡ i οἱ Ἰουδαῖοι πρὸς ἀλλήλους L. © ἀληθής (18) true LTTrA. 8 — τὸ μάννα GTTrA. κ ἡμῖν τ ζήσει 202 quickeneth; the’ flesh profiteth nothing: the words that I speak unto you, they are spirit,and they are life. 61 But there are some of you that ‘believe not.. For Jesus, knew from the beginning who they .were that believed not, and who should betray him. 65 And he snid, There- fore said I unto you, that no man can come unto me, except it were’ iven unto him of my ather. 66 From that time many of his dis- ciples went back, and wilked nq more with him, 67 Then said Je- sus unto the twelve, Will ye also go awny ? 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69 And we believe and are snre 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 devil? 71 He spake of Judas Isca- riot the son of Simon: for he it was that should betray him, being one of thetwelve, VII. After 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 tabernacles 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 is nd man that doeth any thing in 86- cret, and he himself seeketh to be known openly. If thou do these things, shew thy- τ λελάληκα have spoken LTTraw. Ὁ + οὖν therefore τ. LTTrA. ε-- οὗν GLTTrA. καριώτον (read son of Simon Iscariote) LTTra. 1 — ὧν Lira. © θεωρησουσιν shall see TTra. iiind. IDAN NES, Vi, Vii ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ. οὐδεν τὰ ῥήματα ἃ oye quickens, the flesh profits « nothing; the words which “aro ὑμῖν. πνεῦμά ἐστιν καὶ ζωή ἐστιν. 64 YaXd'! εἰσὶν speak: to you, spirit are and life are; but there are ἐξ ὑμῶν τινες ot οὐ.πιστεύουσιν. pores ἐξ ἀρχῆ or *knew *from [*the] Sbeginning of you some who believe not. ὁ Ἰησοῦς τίνες εἰσὶν οἱ μὴ.πιστεύιντες, Kai τίς ἐστιν ὁ Jesus who they are who believe not, “and who is+ he who παραδώσων. αὐτόν. shalldeliverup him, -- Ore οὐδεὶς δύναται 65 καὶ ἔλεγεν, Διὰ. τοῦτο εἴρηκα ὑμῖν, And hesaid, Therefore have I said to you, ἐλθεῖν πρός “pe! ἐὰν. μὴ ἢ δεδομένον that noone ‘isable tocome to me unless itbe given αὐτῷ ἐκ τοῦ.πατρός μου." 66 Ἔκ τούτουῦϑ πολλοὶ © to him from my Father. From “that [time] many ἀἀπῆλθον τῶν. μαθητῶν αὐτοῦ" εἰς τὰ. ὀπίσω, καὶ οὐκέτι μετ᾽ 4went ‘away of 7his “disciples ; back, + and nomore with αὐτοῦ περιεπάτουν. 67 εἶπεν οὖν ὁ Ἰησοῦς τοῖς δώδεκα, him walked. 2Said “therefore ‘Jesus tothe twelve, Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν : 68 ᾿Απεκρίθη copy" αὐτῷ %Also “ye ‘are *wishing to go away ? *Answered “therefore Shim Σίμων Πέτρος, Κύριε, πρὸς τίνα ἀπελευσόμεθα ; ῥήματα ζωῆς ‘Simon Peter, Lord, to whom _ shall we go? words of life αἰωνίου, exec’ 69 καὶ ἡμεῖς πεπιστεύκαμεν Kai ἐγνώκαμεν eternal thou hast; and we have believed and have known dre σὺ εἶ [ὁ χριστὸς ὁ υἱὸς" τοῦ θεοῦ “τοῦ ζῶντος." 70’ Απε- that thou art the Christ the Son of “God ‘the “living. An- κρίθη αὐτοῖς ὁ ᾿Τησοῦς, Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, swered them Jesus, *Not “I ‘you ‘the “twelve ‘did *choose, ‘kai ἐξ ὑμῶν εἷς διάβολόἑς ἐστιν; 71 Ἐλεγεν.δὲ τὸν ᾿Ιούδαν and of you one ἃ devil is? But he spoke of Judas Σίμωνος — “Ioxagwwrnv'" οὗτος. γὰρ ἤμελλεν" Καὐτὸν mapa- Simon’s [son], Iscariote, or he was about him to de- διδόναι," εἷς Ἰὼν" ἐκ τῶν δώδεκα. liver up, Ζζ0π6 *being of ὑπο twelve. 7 ™Kai' "περιεπάτει ὁ Ἰησοῦς pera ταῦτα! ἐν ry Γαλι- And ?was *walking Jesus after these things in Guli- λαίᾳ' οὐ yao ἤθελεν. ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι lee, *not ‘for *he *did desire in Juda to walk, because ? ΄ ? A CJ: ~ >? ~ 7 κ᾿ ᾽ ‘ c ἐζήτουν αὐτὸν ot ᾿Ιουδαῖοι ἀποκτεῖναι. 2°Hy.dé ἐγγὺς ἡ Swere *sceking Shim ‘the “9 νν8 to kill. Now was near the ἑορτὴ THY ᾿Ιουδαίων ἡ σκηνοπηγία. 8 εἶπον οὖν πρὸς αὐτὸν feast of the Jews, the tabernacles. “Said *therefore °to ‘him οἱ. ἀδελφοὶ αὐτοῦ, Μετάβηθι ἐντεῦθεν, καὶ ὕπαγε εἰς τὴν loy- *his *brethren, Remove hence, and go into Ju- daiay, ἵνα καὶ οἱ. μαθηταί. σον. ὁθεωρήσωσιν" Praipya.cou" ἃ ἄεθϑδ, that also thy disciples may see thy works which ποιεῖς" 4 οὐδεὶς. γὰρ “ἐν κρυπτῷ τι" ποιεῖ, Kai ζητεῖ thou doest ; for no one 10 secret anything does, and_ seeks > 3 « ΄ “-““ρΡ , ~ ~ , ταὐτὸς" ἐν παῤῥησίᾳ εἶναι. εἰ ταῦτα ποιεῖς, φαᾳνέρωσον himself “in *public *to*be. If these things thou doest, manifest Υ ἀλλὰ Trw. :ἐμὲτ. 5 -- μου (read the Father) ς + ἐκ [{]ττ[Α]. ἀ τῶν μαθητων αὐτοῦ ἀπῆλθον ΕΤΤΤΑ. f 4 ἅγιος the holy [one] GLrTra. Ε — τοῦ ζῶντος GLTTrA Β Ἶσ- 1 ἔμελλεν ΓῬΤΙΑ. κ παραδιδόναι αὐτόν 0 μετὰ ταυὅτα περιεπάτει ὃ ([ὁ] Tr) ᾿Ιησοὺς LTTrAW. 4 τι εν κρυπτῷ Li'l: A. τ αὐτὸ it L. τὸ --καὶ T. P gov Ta epya 1.. Ψ Ἷ a ξ A ) | P συ, δ. im VII. JOHN. σεαυτὸν τῳ κόσμῳ. 5 Οὐδὲ. γὰρ οἱ. ἀδελφοὶ αὐτοῦ ἐπίστευον thyself. tothe . world. For neither *his *brethren tbelieved εἰς αὐτόν. 6 Λέγει "ρὗν" αὐτοῖς ὁ Ἰησοῦς, Ὁ καιρὸς ὁ ἐμὸς on him, 3Says *therefore *to*them 17 eae Time “my οὕπω πάρεστιν' ὁ. δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος. not pee is come, but “time tyour always is ready. ᾿ ν ‘ ~ uo >? ‘ ἐμὲ. δὲ μισεῖ, OTL ἐγὼ 7 οὐ-δύναται ὁ κόσμος “μισεῖν ὑμᾶς". but me it hates, because I %Is*unable ‘the *world tohate - you, ern περὶ αὐτοῦ, ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν. ear witness concerning it, . that the works of it evil are. 8 pee ἀνάβητε εἰς τὴν. ἑορτὴν “ταύτην"" ἐγὼ "οὔπω" ἀνα- g0 yeup, to this ae ; 1: not yet am βαίνω εἰς τὴν. ἑορτὴν ταύτην, Ore ὁ “καιρὸς ὁ ἐμὸς" -οὔπῳ' geing up to: this feast, _ for *time my not yet πεπλήρωται. 9 Tatra*d εἰπὼν Yavroic' “ἔμεινεν ἐν τῇ has been fulfilled, And these things havingsaid tothem he abode in Γαλιλαίᾳ. 10 Ὡς δὲ ἀνέβησαν οἱ. ἀδελφοὶ αὐτοῦ τότε καὶ Galilee. ‘But when were gone ay his brethren then also αὐτὸς ἀνέβη εἰς τὴν éoorny," οὐ φανερῶς, "άλλ᾽" wc" ἐν he went up to the feast, not openly, but as in κρυπτῷ. 11 Oi οὖν Ἰουδαῖοι ἐζήτουν αὐτὸν ἐν τῇ ἑορτῇ, secret. The *therefore ‘Jews wereseeking him at the feast, καὶ ἔλεγον, “Ποῦ ἐστιν ἐκεῖνος; 12 Kai γογγυσμὸς “πολὺς and said, ὕὔμοθ is he? And ‘*niurmuring ‘much περὶ αὐτοῦ ἦν! ἐν Yroic ὄχλοις." οἱ. μὲν ἔλεγον, concerning him there was among the crowds. Some sald, . ‘Ort ἀγαθός ἐστιν" ἄλλοι. “δὲ! ἔλεγον, Ob" ἀλλὰ πλανᾷ τὸν “Good ‘+the*is; but others said, +» No; but he deceives the ὄχλον. 13 Οὐδεὶς μέντοι παῤῥησίᾳ ἐλάλει περὶ αὐτοῦ, crowd, Noone however publicly spoke concerning him, διὰ τὸν φόβον τῶν ᾿Τουδαίων. because of the Ly ofthe Jews “14 "᾿Ηδη.δὲ τῆς ἑορτῆς μεσούσης ἀνέβη [ὁ" Ιησους But now ‘of*the 7feast [110] *being *the *middle went up Jesus ot Ἰουδαῖοι εἰς. τὸ ἱερόν, καὶ ἐδίδασκεν. 15 Bxai ἐθαύμαζον" *Jews into the temple, and was teaching: and *were *wondering ‘the λέγοντες, Πῶς οὗτος γράμματα οἶδεν, μὴ μεμαθηκώς; saying, How - #this te *letters news: τ having learned ? 16 ᾿Απεκρίθη αὐτοῖς ἰὸ". Ἰησοῦς καὶ εἶπεν, Ἢ ἐμὴ. διδαχή οὐκ 2 Answered Sthem ‘Jesus and = said, My teaching “not ἔστιν ἐπῆρ" ἀλλὰ τοῦ πέμψαντός pe’ 17 ἐάν' τις θέλῃ τὸ 148 mine, ‘but his who sent me. If anyone desire θέλημα. αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς διδαχῆς πότερον ‘his will to EERE he shall cagA concerning the teaching whether ἐκ τοῦ" θεοῦ. ἐστιν, ἢ aye ἀπ᾽ ἐμαυτοῦ λαλῶ. 18 ὁ. a from God " itis, from ἢ πα, speak. He that from ἑαυτοῦ λαλῶν, ie Nien ΣῊ δίαν ζητεῖ; ὁ δὲ ζητῶν τὴν his own glory seeks; but hethat secks the πέμψαντος αὐτόν, οὗτος ἀληθής ἐστιν, καὶ sent « him,: he true is, and himself speaks, δόξαν τοῦ. glory of him that ἀδικία. ἐν αὐτῷ οὐκ.ἔστιν. 19.00 ᾿Μωσῆς" πιδέδωκεν" unrighteousness = him is not. 2Not *Moses ‘has given 5 — οὖν τ. — ταύτην (read the feast) LITiaw. ἡ οὐκ not GrTra, LTTrA. x -- δὲ and GiTr. “ αὐτὸς he (abode) Τ. - ἀνέβη LITA. ἃ ἀλλὰ LTrA. 1 58.- ὡς τ. ὁ περὶ αὐτοῦ ἦν πολὺς 1Χ1τὰ ; πολὺς T. «τῷ 6xAwthecrowdT. | ¢—ééand ΑΤΥ. f— δ ΤΤΙΑ. wete wondering therefore Lttraw, ἃ + οὖν therefore LTTrAW. 1 Μωσῆς Litraw.’ ™ ἔδωκεν gave LTra, ‘self to . the 1—o Tr, 203 world... 5 For ueither did his brethren believe’ in him. 6 Then Jesus suid unto them, My time is not yet come: but your time is alway ready. -7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. 8Go ye up unto this feast: I go not up yet unto this feast; formy time is not yet full come, 9 When he had said these words unto them he abode still in Galilee, 10 But whep 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 ishe? 12 And there was much mur- muring among the peopleconcerning him: for some said, He isa good man: others said, Nay; but he deceiveth the people. 13 How- beit no man_ spake openly of ‘him for fear of the Jews, 14 Now nbout the midst of the feazt Je- sus went up into the temple, and taught, 15 And the Jews mar- ‘velled, saying, How knoweth this man let- ters, having never learned ? 16 Jesus an- swered 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 bé of God,or whether J speak of myself. 18 He that speaketh: of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no vurightcous- ness is in him,- 19 Did not Moses give you the δὴ ἐμὸς καιρὸς = εἰς τὴν ἑορτήν, τότε καὶ αὐτὸς ν περὶ αὐτοῦ 8 ἐθαύμαζον οὖν k — τοῦ T, 204 law, and yet none of: you keepeth the law? Why go ye about to killme? 20 The peo- ple answered and said, Thou hast a devil: who goethabout to kill thee? 21 Jesus an- swered and said unto them, I have done one work, and ye all mar- ee 22 Moses theres fore ere unto you circunicision; (not be- cause .it is of Moses, but of the. fathers 3 and ye on the sabbath day,circumcise a man, 23 If a man on the sabbath day receive circumcision, that the Jaw of: Moses should not be broken ; are ye angry at me, because I have made amanevery 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 seck 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 heis: but when Christ cometh, no man knoweth whencehe is. 28 Then cried Jesus in the temple as taught, saying, Yo both know me, and ye know whence Τ' am: and Iam not come of xoyself, but he ‘that sent me is true, whom ye know not. 29 But I know him: for lam 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 wiracles than these which this man he’ TQANNH &. Vil. ὑμῖν τὸν νόμον, καὶ οὐδεὶς ἐξ μων ποιεῖ τὸν νόμον ; ri you the law, and noone of you jiggle the law? Why μὲ ζητεῖτε ἀποκτεῖναι; 20° ᾿Απεκρίθη. ὁ ὄχλος "καὶ εἶπεν," me do ye seek to kill? SAnswered *the*crowd and said; Δαιμόνιον ἔχεις" τίς σε ζητεῖ ἀποκτεῖναι; 91 ᾿᾽Απεκὶ ρίθη Ademon thou hast; who thee setae to kill? Aneel °6""Inoove καὶ εἶπεν αὐτοῖς, Ev ἔργον ἐποίησα, καὶ πάντες Jesus and said tothem, One work I did and “all Ῥθαυμάξετε. 22 διὰ τοῦτο! «Μωσῆς" δέδωκεν ὑμῖν τὴν περι- ye wonder, Therefore Moses has BER ‘you circum- τομήν, οὐχ ὅτι ἐκς ποῦ Μωσέως" ἐστιν, ἀλλ’ ἐκ τῶν πατέρων" eixicn, "not. that of Moses it is, “put of the Τβέβεῖεν καὶ ἐν" σαββάτῳ περιτέμνετε ἄνθρωπον. 23 εἰ περιτομὴν and on. sabbath “ye circumcise aman ΄- If “circumcision λαμβάνει ἄνθρωπος ἐν σαββάτῳ ἵνα μὴλυθῃ ὁ νόμος" *receives” 4a?man- on. sabbath, that may not be broken the law ὅτι ὅλον ἄνθρωπον ὑ ὑγιῆ ἐποίησα τη ὡσέως," ἐμοὶ χολᾶτε 2a%man ‘sound I made of Moses, .with me areyeangry because entirely ἐν σαββάτῳ’ 24 μὴ.κρίνετε. Kar ὄψιν, ἀλλὰ τὴν δικαίαν on, sabbath? ~ Judge not according to sight, put righteous v4 νυ , Π] » in w' κρίσιν Y«ptvare." 25. EXeyoy οὖν τινες ἐκ τῶν ὙἼεροσο- judgment judge. 7Said’ Stherefore ‘some “of those “οἱ *Jeru- λυμιτῶν," Οὐχ.οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι: 26 καὶ salem, Is not thishe ‘whom they seek to, kill? and ἴδε, παῤῥησίᾳ λαλεῖ, καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε lo, ῬΌΡΠΟΙΥ he speaks, -ahd nothing to him they say. ἀληθῶς ἔγνωσαν . οἱ ἄρχοντες, ὅτι οὗτός *Truly ~*have ®recognized those το rule - that. this Σἀληθῶς! 6 χριστός; 27 ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν" ἐστιν is -truly the Christ? : But thisond weknow whence heis, . b.d&xpisrog bray γἔρχηται," οὐδεὶς. γινώσκει πόθεν ἐστίν. But the Christ, whenever’ he may COHLE) noone knows whence. heis. 28 ΄ Εκραξἕξεν οὖν. iv τῷ ἱερῷ διδάσκων ὁ ᾿Ιησοῦς καὶ λέγων," Ἐπ ?therefore *in *the *temple ΕΒ ΟΒΊΜΕ, 4Jesus and saying, Κἀμὲ ‘oidart. καὶ οἴδατε πόθεν εἰμί: καὶ ἀπ᾽ ἐμαυτοῦ οὐκ Both me yeknow, and yeknow whence Iam; and of myselt “not ᾿ἐλήλυθα, ᾿ἀχλ᾽ ἔστιν ἀληθινὸξ ὁ πέμψας με, ὃν ὑμεῖς 17*have come, but Sis * Strue *he *who “sent . me, whom -ye οὐκ. οἴδατε. 29 ἐγὼ. “δὲ! oldu αὐτὸν, Ore παρ᾽. αὐτοῦ εἰμι, know ποῦ. ButI know him, because from him = Lam, κἀκεῖνός μὲ ἀπέστειλεν." 30. ᾿Εζήτουν οὖν αὐτὸν πιά- and he “me ᾿ sent, nes were necking therefore him. τὸ σαι" καὶ οὐδεὶς ἐπέβαλεν ἐπ’ αὐτὸν . τὴν χεῖρα, ὅτι - οὔπω take, but noone Jaid upon. him [his] hand, because not yet ἐληλύθει ἡ.ὥρα αὐτοῦ. 81 "Πολλοὶ. δὲ ἐκ τοῦ ὄχλου. éstiorev- had come his hour, But many of the crowd. believed σαν" εἰς αὐτόν, καὶ. ἔλεγον, “Ὅτι! ag es ὅταν ἔλθῃ .on. him,: and αϊᾷ, ᾿ Shrist when he comes, duqre' πλείονα σημεῖα “τούτων" ἘΡΕΝΝ ὧν οὗτος *more ‘signs than 7these ‘will “he “do which this [man] 5 — καὶ εἶπεν LTTrA, O©—6TTrA.. Ρ θαυμάζετε διὰ τοῦτο. (read ye woddek therefore. J; GLIrw 5 — διὰ τοῦτο, +07, Y Μωυσῆς LTTraw, τ Μωύσεως LITTAW. - 5 [ev] L, t+o τς Υ κρίνετε LTrA, -W Ἱεροσολυμειτῶν Ὑ. ἃ —- ἀληθῶς GLITrAW. 0 Y EpxeTat he comes E, 2 — δὲ but GLTTraw, * ἀπέσσαλκεν has sent τ΄ "Ἔκ τοῦ πλοῦ δὲ πολλοὶ ἐπίστευσαν LTrA ; πολλοὶ δὲ ἐπίστευσαν ἐκ τρῇῦ ὄχλου TY — τούτων (read & ὧν than [these] whith) Libaw, LTTra, ~¢ Ὅτι LITrA.. “μὴ 85 Εἶπον, οὖν οἱ ᾿Ιουδαῖοι paths ἑαυτούς, Tov ἰοὗτος i ‘Said “therefore'the ἤσουν arpous themselves, ‘Where *he μέλλει" 'πορεύεσθαι ὅτι "ἡ μεῖς! οὐχ.εὑρήσομεν αὐτόν ; pip εἰς is about . to go that . we shall not find him ? to τὴν διασπορὼν τῶν Ἑλλήνων μέλλει πορεύεσθαι, Kai {8906 dispersion among the ° Greeks is he aout to go, and. διδάσκειν rove “Ἕλληνας ; 36 ric ἐστιν "οὗτος ὁ λόγος!" ὃν teach the Greeks ? What is this word which εἶπεν, Znrioert pe, καὶ οὐχ.εὑρήσετε"" καὶ Ὅπου εἰμὶ ἐγὼ poset, Ye will seek me, and shall not find [me]; 8} Where’ 7am ὑμεῖς οὐ.δύνασθε ἐλθεῖν ; τ bd ’ areunable to come? 137 Ἔν δὲ τῇ ἐδηατῷ: ἡμέρᾳ τῇ μεγάλῳ τῆς ἑορτῆς εἱστήκει τ Andin the ‘the “great ofthe i ast stood - ae j , , . : : 3 3 % Wak.) JOHN. "ἐποίησεν"; ; 32 Ἡκυυσαν οἱ Φαρισαῖοι τοῦ ὄχλου γογγύζοντος ine *Heard ‘the *Pharisees of the crowd murmuring * περὶ αὐτοῦ Tatra’ καὶ ἀπέστειλαν Foi Φαρισαῖοι καὶ peerning *him < these *things, and Tsent M4the *Pharisecs “and οἱ ἀρχιερεῖς ὑπηρέτας," ἵνα πιάσωσιν αὐτόν. 88. εἶπεν *the Schief “priests officers. that they might take him, *Said οὖν "αὐτοῖς" ὁ ᾿Ιησοῦς, "Ἔτι 'μικρὺν χρόνον" μεθ᾽ ὑμῶν %therefore “ἴο *them i hiss sg Yet alittle. time with you εἰμι, καὶ ὑπάγω πρὸς. τὸν πέμψαντά με. 84 ζητήσετέ με καὶ Iam, and Igo to him who sent me, Ye will scek me an οὐχ.εὑρήσετεξ' καὶ ὕπου εἰμὶ eye ὑμεῖς σὺ.δύνασθε ἐλθεῖν. shall not find [me], and where *am areunable “Ὁ come, ὁ Ἰησοῦς, καὶ otepakey! tes "Eady τις dub, ἐρχέσθω Jésus, ae ’ cried, saying, If anyone Seats let him come Prode pe! καὶ πινέτω" 38 ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ' ἜΣ me and drink ᾿ He that believes on aa as said ἡ γραφή, ποταμοὶ ἐκ τῆς.κοιλίας.αὐτοῦ ῥεύσουσιν ὕδατος Ha scripture, rivers , out of his belly shall flow of “water ζῶντος. 39 ΤῬοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ “ἔμελ- ‘living. But this he said concerning the Baier which ‘were ἦν was ἐδοξάσθη. was glorified. λον" a μβάνειν οἱ τπιστεύοντες" εἰς αὐτόν οὔπω.γὰρ ®about "tbe receive ‘those “believing Son *him; for not yet πνεῦμα "ἅγιον", ὅτι YO! ᾿Ιησοῦς ϑούδέπωϊ (the) *Spiris Holy, because Jesus . not yet 40 “πολλοὶ. οὖν ἐκ τοῦ ὄχλου"! ἀκούσαντες Yrov λόγον" Ὶ Many therefore out of the crowd having heard the word ἔλεγον, * Οὗτός ἐστιν ἀληθῶς ὁ προφήτης. 41 "Αλλοιᾶ ἔλεγον, said, This is truly the prophet. Others aut Ξε Οὗτός ἐστιν ὁ χριστός. ""Αλλοι! OE" ἔλεγον, Μὴ γὰρ ἐκ This “is * the Christ. *Others ‘and said, “Then Sout Sof τῆς Γαλιλαίας ὁ χριστὸς ἔρχεται; 42 Sony". γραφὴ εἶπεν, ΤΑΊ ?the “Christ comes? ϑΝοῦ ΠΗ Wile Ssaid, ὅτι that out of the of David, and from Bethlehem the village ὕπου ἦν “Δαβίδ," 6 χριστὸς Epyerar;" 43 Σχίσμα οὖν By where *was ‘David, the Christ- comes ? A division therefore in seed ἐκ τοῦ σπέρματος “Δαβίδ," καὶ ἀπὸ Βηθλεὲμ τῆς κώμης. 205 hath done? 32 The Pharisees heard that the people murmured such things concern ing him; and the Pha- risees and the chief priests sent oflicers ‘to take him. 33 Then said Jesus unt: them, Let a little wt ile am I with you, anit then L go unto himthat sent me, 34 Ye shall scek me, and shall not find me; and where [ am, thither ye cannot come, 35 Then said the Jews among them- selves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gen- tiles? 36 What man- ner 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, 38 He that be- lieveth on me, as the scripture hath said,out of his belly snall flow rivers of living water, 39 (But this spake he of the Spirit, which they that believe’ on him should receive: for the Holy ‘Ghost was not yet given; be- cause that Jesus was not yet glorified.) 40 Many of the people therefore, whin they heard this saying, 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 conieth of the sce dof David, and out of the town of Bethlehem, where Da- vid was? 43 So thera was’ a division among f ποιεῖ dues T. Ε οἱ ἀρχιερεῖς καὶ οι Φαρισαῖοι ὑ ὑπηρέτας LTrAW ; 5 ὑπηρέτας οἱ ᾿χιερεῖς. καὶ οἱ Φαρισαῖοι 1 τ. ἃ -- αὐτοῖς GLITrAW: «ἢ χρόνον μικρὸν DAT iy ἘΠΕ mete ta. ἰἱμέλλξει οὗτος T- — ἡμεῖς (read evpy. we shall find) τ. πὸ λόγος οὗτος Lirrra. ο ἔκραζεν T. 2 — πρός μετ. « ἤμελλον 1. τ πισζεύσαντες having believed irra. 5. = ἅγιον! LT[Tra]. t δεδομένον given L. — ὃ LTITrAw. * οὕπω LTrA. * ἐκ TOU ὄχλου οὖν {sume] opt of the crowd therefore Lirtra. τῶν W)LTTraw. + + [ore] a. 5. - [δὲ] ἃπιᾶ τ. oi they LTrA, © Δαυὶδ ἂν ; Δαυεὶδ LITrs.. fa ἔρχεται ὃ χριστός LTrA. ἡ τῶν λόγων τούτων these words (= τού- Ca de T a ἐγένετο ἐν τῷ ὄχλῳ LTA. 4 οὐχ I/tra. 2060. the people because of him. .44 And some of them would have ta- ken him; but no man laid hands on him. 45 Then came the offi- cers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 46 The officers answered, Ne- ver man spake likethis man. 47 Then answer- ed therm the Pharisces, Are ye also deceived ? 48 Have any of the rulers or of the Pha- risees believed onhim? 49 But.this people who knoweth not the law are curse. 50 Nicode- mus'‘saith unto them, (he that eame to Jesus by night, being one of them,) 51 Doth our law judge any man, before it hear him, qnd know what he doeth? 52 They fuswered and = said unto him, Art thou alsoof Galilee? Search, _ and look: for out of Galilee ariseth no pro- phet. 53 And every mah went unto his own house, VIIL Jesus went αὐτὸ the mount of Olives. 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3 And the scribes and Phari- sees brought unto him @ womun taken in a- dultery ; and when they had set her in the ‘midst, 4 they say unto him, Master, this wo- man was taken in a- dultery, in the very act. 5 Now Moses in the law commanded ‘us, that such should be stoned: but what sayest thou? 6 This they said, tempting him, that they might have to accuse him, ΤΌΣ ΑΓ Ν Nee: ov VII, VIII. τῷ ὄχχῳ ἐγένετο" αὐτόν. 44 τινὲς δὲ ἤθελον ἐξ αὐτῶν the crowd occurred because of him. « Butsome “desired ‘of “them πιάσαι αὐτόν, ἀλλ᾽ οὐδεὶς “éwéeBarev' ἐπ᾽ αὐτὼν τὰς χεῖρας. to take him, but noone laid on “him? hauda, 45 ἦλθον οὖν ot ὑπηρέται πρὸς τοὺς ἀρχιερεὶς καὶ Φαρι- κι Came therefore the _ officers to the chiet priests and Phari- σαίους" Kai εἶπον αὐτοῖς ἐκεῖνοι, ἰΔιατί! οὐκ.ἠγάγετε αὐτόν; sees, and “said “to“*them ‘they, Why didyenotbring him? 46 ᾿Αἀπεκρίθησαν ot ὑπηρέται, Οὐδέποτε Βοὕτως ἐλάλησεν! SAnswered ‘the “officers, Never . thus spoke ἄνθρωποξ ἰὼς obrog™ ὁ ἄνθρωπος." 47 ᾿Απεκρίθησαν "οὗν! ~ man 885 this man, “Answered Stherefor’ "αὐτοῖς" ot Φαρισαῖοι, Μὴ καὶ ὑμεῖς πεπλάνησθε, 48 μὴ ‘them ‘the *Pharisees, ®also ye ‘have been deceived? Tic ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτόν, ἣ ἐκ τῶν Any *one *of ®the Srulers *has believed on him, or of the Φαρισαίων; 49 Parr" ὁ.ὄχλος. οὗτος ὁ μὴ.γινώσκων τὸν Pharisees? But this crowd, - which knows not the νόμον “ἐπικατάρατο!" εἰσιν. 50 Λέγει Νικόδημος πρὸς αὐτούς, law, accursed are, *Says ‘Nicodemus to ' them, τὸ ἐλθὼν "νυκτὺς' πρὸς αὐτόν," εἷς ὧν ἐξ αὐτῶν, 51 Μὴ (he who came by night to him, “one ‘being of themeselves,) ὁ νόμος.ἡμῶν κρίνει τὸν ἄνθρωπον, ἐὰν. μὴ ἀκούσῃ Yrap “Our “law *does judge the mau, unless it hare heard from αὐτοῦ mpdrepor’," καὶ γνῷ τί ποιεῖ; 52 ᾿Απεκρίθησαν καὶ himself first, and known what he does ? : They answered and νεῖπον" αὐτῷ, Μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ ; “ἐρεύνησον" said tohim, Also *thou “οὗ *Galilee tart? Search καὶ ἴδε, Ore ὑπροφήτης ἐκ τῆς Tadidaiac! οὐκ. ἐγήγερται." and look, that aprophet out of Galilee ‘ has not arisen, 53 "Καὶ ἐπορεύθη ἕκαστος εἰς Tov.olkoy.avrov. And “went teach to his house, 8. ᾿Ιησοῦς.δὲ ἐπορεύθη εἰς τὸ ὄρος τῶν ἐλαιῶν" 2 ὀρθρου. δὲ But Jesus went to the mount of Olives. And at dawn , ἱ - Md ’ « , ‘ ~ « ‘ » 4 πάλιν͵ παρεγένετο εἰς TO ἱερόν, καὶ πᾶς ὁ λαὸς ἤρχετο πρὸς again he came into the temple, and all,the people came to αὐτόν: καὶ καθίσας ἐδίδασκεν αὐτούς. ὃ ἄγουσιν δὲ οἱ him; and havirig sat down he was teaching them. 7Bring ‘and “the ν Ὺ γραμματεῖς καὶ οἱ Φαρισαῖοι. πρὸς αὐτὸν γυναῖκα ἐν μοιχείᾳ Sseribes δὰ *the *Pharisees to him awoman in adultery κατειλημμένην, καὶ στήσαντες αὐτὴν ἐν μέσῳ, 4 λέγουσιν having been taken, and having set her in [the] midst, they say αὐτῷ, Διδάσκαλε, αὕτη ἡ γυνὴ κατειλήφθη ϑέπαυτοφώρῳ" tohim, ~ Teacher, this woman was taken in the very act μοιχευομένη. 8 ἐν.δὲ τῷ νόμῳ “Μωσῆς" ἡμῖν ἐνετείλατο committing adultery. Nowin the law Moses us commanded τὰς τοιαύτας “λιθοβολεῖσθαι " σὺ οὖν τί λέγεις ; τ such to be stoned : thou therefore what sayest thou? 6 Τοῦτο.δὲ ἔλεγον πειράζοντες αὐτὸν ἵνα ἔχωσιν Kary But this they said tempting: him that they might have toac- bh ἄβαλεν LITvA. πος UTrA]. 4 ἐπάρατοί LTTrA. formerly LiTra.: ¥ ex τῆς Γαλιλαίας προφήτης LTA. ρεύθη .... ἁμάρτανε (vill. 11) (G]LTTra. stone W. m + λάλεϊ speaks T. 1 — ὡς οὗτος 0 ἄνθρω- P ἀλλὰ LITrAW, t + πρότερον x ἐραύνησον ΤΊτΑ. ἃ. — καὶ ἐπο- 4 λιθάζειν to Κ ἐλάλησεν οὕτως LTTrA. Ὁ -- οὖν ΤΑ. ο [αὐτοῖς] Tr. τ — 6 ἐλθὼν νυκτὸς πρὸς αὐτόν Ὁ, 5 — νυκτὸς LTrA. » πρῶτον παρ᾽ αὐτοῦ LITrA. ' εἶπαν LTTrA. τ οὐκ ἐγείρεται does not arise LPTrA. Ὁ ἐπ᾿ αὐτοφώρῳ“. © Μωῦσῆς w. i Διὰ τί LTrAW, 9. + περὶ αὐτῆς concerning her -w. ΠῚ, JOHN. γορεῖν αὐτοῦ. ὁ δὲ Ἰησοῦς κάτω:κύψας, τῷ ᾿ δακτύλῳ “cuse . hirh. But Jesus. having stooped down, with [his] finger ἔγραφεν εἰς τὴν γῆν. 7. ὡς.δὲ ἐπέμενον ἐρωτῶντες αὐτόν, wr on the ground. | Butas they continued asking him, _ ἀνακύψας εἶπεν πρὸς ᾿αὐτούς, Ὃ ἀναμάρτητος v- having lifted up himself hesaid to ° them, ὁ ‘,, The sinless one among ~ ~ a ΄ ᾿ ~ , 4 ν᾿ ᾽ μῶν πρῶτος τὸν λίθον ἐπ᾿ αὐτῇ βαλέτω. 8 καὶ πάλιν you firs *the ‘stone 7at ‘her ‘Ict *him “cast. And again κάτω. κύψας ἔγραφεν εἰς πὴν γῆν." 9 οἱ. δὲ ἀκούσαντες, having stooped down he wrote on the ground. Ῥαύ ΒΟΥ having heard, . ~ ΄ ! ΄ , τς καὶ ὑπὸ τῆς συνειδήσεως ἐλεγχόμενοι, ἐξήρχοντο εἷς καθ᾽ εἷς, and _by. the _— conscience being convicted, Wenjout -one by one, ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων ἕως τῶν ἐσχάτων" καὶ beginning from the elder ones until the last ; and κατελείφθη μόνος O'Inoovc, καὶ ἡ γυνὴ ἐν μέσῳ 'ἑστῶσα." was Ἰσξὺν alone Jesus, andthe womanin[the] midst standing. -- 10 ἀνακύψας δὲ ὁ Ἰησοῦς, καὶ μηδένα θεασάμενος, And *baving “lifted *up Shimself ‘Jesus, ©.and “no “one Isecing’ | -- πλὴν τῆς γυναικύς, εἶπεν αὐτῇ, Ἢ γυνή." ποῦ εἰσιν ἐκεῖνοι but the woman, said toher, Woman, where are those : οἱ κατήγοροί.σου, οὐδείς σε κατέκρινεν; 11 ‘H.dé εἶπεν, * thine accusers, . 5 ®"no 7one *thee did ‘condemn? . And she said, Οὐδείς, κύριε. ἘΠπεν. δὲ αὐτῇ ὁ Ἰησοῦς, Οὐδὲ ἐγώ σε κατα- No-one, = Sir. And *said *to *her ‘Jesus, Neither “I *thee . ‘do κρίνω" πορεύου καὶ pijKére ἁμάρτανε." *condemn : go, and no more sin, 12 Πάλιν οὖν "ὁ Ιησοῦς αὐτοῖς ἐλάλησεν," λέγων, Ἐγώ Again therefore Jesus, tothem © spoke, saying, εἰμι ' τὸ φῶς τοῦ κόσμουἡ ὁ ἀκολουθῶν᾽ ἱἐμοὶ! οὐ-.μὴ am the ° light ofthe world; hothat follows me in no wise Kreourarnoe ἐν τῇ σκοτίᾳ, ἀλλ᾽ ἕξει τὸ φῶς τῆς ζωῆς. shall wall in the darkness, but shall have the ight of the life. 13 Elrov οὗν αὐτῷ ot Φαρισαῖοι, Σὺ πέρὶ ceavt 4 θᾶ “therefore *to*him'the “Pharisees, Thou concerning thys μαρτυρεῖς" ἡ-.μαρτυρία.σου οὐκιίστιν ἀληθής. 14 ᾿Απεκρ΄ iy Ὀθηχοβὺ witness ; thy witness * is not true, 4A pswer ἢ Ἰησοῦς καὶ εἶπεν αὐτοῖς, Κἂν ἐγὼ μαρτυρῶ πέρι ἐμαυτοῦ, 4Jesus and said tothem, Evenif I bear witnessconcerning myself, . ἀληθής ἐστιν *y}-paprupia_pov,: Ore olda πόθεν ἦλθον Kai true igs my witness, ‘because Iknow whefce Icame and ποῦ ὑπάγω" ὑμεῖς. δὲ! odx.oidare πόθεν ἔρχομαι ™cai" ποῦ whither Igo: but ye know not whence I come and whither . [Vile % wet ΄ fe ᾽ , ὑπάγω, 15 ὑμεῖς, κατὰ τὴν σάρκα κρίνετε" “ἐγὼ οὐ κρίνω I go. : Ye according to the flesh judge, ἘΝ judge οὐδένα. 16 Kai ἐὰν κρίνω δὲ γώ, ἡ κρίσις. ἡ ἐμὴ πἀλῃηθης! no one, And if judge “also ‘I, Sjudgment “my true ἐστιν Ore μόνος οὐκ.εἰμί, ἀλλ᾽ ἐγὼ καὶ ὁ πέμψας με ὅπα- P_ A is, because :!cne Iamuot, but- I andthe*who*sent*me ‘a-, tno." 17 καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ Prey ς ὅτι ther. And in 7law Anlso ‘your it has been written, that « ο δύο ἀνθρώπων ἡ μαρτυοία ἀληθὴς ἐστιν. 18 ἐγώ εἰμι i ani [110] who of two men the witnoss true is. I Γοῦσα being w. Β --- Ἣ γυνή w. ioe Ltr. | k περιπατήσῃ should walk LrTraw. 1— δὲ butt. ? ἀληθινή LTIrA, | ° — πατήρ (read he who senf me) τῷ written τὸ - ed thee? 207 But. Jesus stooped down, and with /is fuecr wrote on the round, as though he heurd them not. 7 So when they continued asking hii, he lifted up himself, and said unto them, He that is without 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 it, being convicted by their own conscience, went out one by one, beginning at the eldest, ever unto the last: and Jesus was left alone, andthe woman standing inthe midst. 10 When Jesus had Jifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hatb no man condemn- 11 She said No man, Lord. And Jesus said unto her, Neithey; do I condemn thee: 5.0, aud sin no more, 12 Then spake Jesus. again unto them, say- ing, Iam the light of the world: he that fol- loweth. me shall not walk in darkness, but shalt have the light of life. 13 Thp Pharisces ‘herefore ‘said unto him, ‘Thou hbearest re- cord of ‘thyself; thy record: is not truce, 14 Jesug anawered and Safa anto them, Thovgh I bear record of myself, yet my ro- cord is true’::for -know whence I came, “λα whither I go; but Θ cannot tell whence come, and whitber I go. 15 Ye judge after the flesh; I judge na man. 16 And yet if L* judge, my judgment is true: for I am not alone, but I and the Father that sent me, 17 Τὸ is also written in your law, that the testimony of two men is true. 181 am one that bear witness of ‘ b αὐτοῖς ἐλάλησεν ὁ ([0] Tr) ᾿Ιησοῦς LTTra. m7 or GTlrAW, P γεγραμμέμον ἐστὶν it is 208 myself, and the Father that sent me benreth witness of me. 19 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye bad knotvn me, ye should have known my Fa- ther also. 20 These words spake Jesus in the treasury, as he taught in the temple; andpo 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 éhali die in, your sins: whither I go, ye cannot come. 22 Then said the Jews, Will he‘kill himself? because he saith, Whi- ther I go, ye cannot come, 23 And he said untothem, Yeare from beneath ;+I am from above: ye are of this world; 1 am not of this world, 24 I said there- fore unto you, tliat ye shall die in your sins: for if ye believe nos that ou he, ye shall die yous sins. 26 When said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from .the beginning. 26 Ihave 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 ofhim. 27 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 I am he, and that I do nothing ef myself, but as my Father hath taught me, I speak these things. 29 ‘ind he that sent me is with me: the Father hath not left me alone; for I do IQANNH®S. VIII. μαρτυρῶν περὶ ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ. beurs witness ae niyself, and *bears 7witness “concerning *me™ ‘the πέμψας μὲ πατήρ. 19 Ἔλεγον οὖν αὐτῷ, Mov ἐστιν ὁ Swho ‘sent *me ?Father. They said therefore tohim, Where is πατήρ.σου; ᾿Απεκρίθη 4ὁ" Ἰησοῦς, Οὔτε ἐμὲ οἴδατε οὔτε τὸν thy Father ? 2 Answered ‘Jesus, Neither me ye know nor maréoapou'eitui pdere, καὶ τὸν. πατέρα, μου τήδειτε. ἄν." my Father. ag me yehad known, also my Father yewouldhaveknown. 20 Ταῦτα τὰ ῥήματα ἐλάλησεν "ὃ ᾿Ιησοῦς" ἐν τῷ γαζοφυλακίῳ, These words spoke Jesus in the treasury, διδάσκων ἐν τῷ ἱερῷ καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω , teaching in the Nese and noone took him, for not yet ἐληλύθει ἡ. ὥρα. αὐτοῦ, had come his hour. 21 Εἶπεν οὖν πάλιν αὐτοῖς ὁ ᾿Ιησοῦς." ᾿γὼ ὑπάγω, “?Said “therefore pees 5to them ‘Jesus, go away, καὶ ζητήσετε με, καὶ ἐν τῇ.ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε" ὅπου and ve wall seek me, and in your sin ye will die; where ὑπάγω ὑμεῖς οὐ.δύνασθε ἐλθεῖν. 22 Ἔλεγον “οὖν οἱ 8ο ye areunable to come. “Said *therefore ‘the "Ἰουδαῖοι, Μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει, Ὅπου ἐ ges ὑπάγω 2Jews, r Will he kill himself, that meas Where go ὑμεῖς οὐ.δύνασθε ἐλθεῖν ; 23 Kai Yelaev" αὐτοῖς, Ὑμεῖς ἐκ ye are as to come? And hesatd to them, from τῶν. κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί: ὑμεῖς ἐκ ἐκ ὑτοῦ κύσμου beneath ies 1 from above cae 2world’ τούτου! ἐστέ, ἐγὼ οὐκ.εἰμὶ ἐκ τοῦ.κόσμου.τούτου. 24 εἶπον ‘this are, I amnot of this world: 1 said οὖν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις. ὑμῶν" ἐὰν.γὰρ therefore toyou that ye will die in your sins ; for if μὴ-πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθαγεῖσθε ἐν ταῖς ἁμαρτίαις “ye believe not that I am(he], ye will die in , *sins ὑμῶν. 25 "Ἔλεγον οὖν αὐτῷ, Σὺ ατίς εἴ; “Καὶ εἶπεν your. They said therefore to him, *Thou-'who oe ?} Apd “said αὐτοῖς YO" ᾿Ιησοῦς, Τὴν. ἀρχὴν ὅτι καὶ λαλῶ ὑμῖν. 5to *them 1Jesus; Altogether that which also Isay toyou. 26 πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν" ἀλλ᾽ ὁ Many things I have concerning you to ay and to judge; ; but he who πέμψας με ἀληθής é ἔστιν, κἀγὼ ἃ ἤκουσα παρ᾽ αὐτοῦ, ταῦτα sent me trues is, andI what [heard from him, these uate *éyw" εἰς τὸν κόσμον. 27 Οὐκ. ἔγνωσαν ὅτι τὸν πατέρα αὐτοῖς Isay to the , world. They knew not that the | F; uther to them τρῶς 28 Εἶπεν οὖν αὐτοῖς" ὁ 1ησοῦς," Ὅταν ὑψώ- he spoke oe 3Said therefore *to *them ‘Jesus, | When ye shall have onre τὸν υἱὸν τοῦ ἀνθαώπου, τότε Pa Ore ἐγώ εἰμι’ lifted mp Ἐπ Son of man, then yeshall know that I amf[he}, καὶ am’ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς edidakey μὲ ὁ ‘and from myself Ido nothing, but ar taught “me , b Π ~ Xx 9 t , ,᾿ πατήριϑμου,! ταῦτα λαλῶ. 29 καὶ ὁ πέμψας pe, per my “Father, these things I go And he who sent me, with ἐμοῦ ἐστιν" οὐκ. ἀφῆκεν pe μόνον “ὁ πατήρ, ὅτι ἐγὼ τὰ me is; ‘left ποῦ ‘me Salone ‘the “Father, because I the things ᾳ — ὃ GLTTrAW. Ὁ — ὁ Ἰησοῦς (read he said) LyTraw. — καὶ LTTrAW, Father) LITr4 * — ὁ Ἰησοῦς (read he spoke) GLTTrAW. 5 ἔλεγεν LTTrA. * τούτου τοῦ κύσμου τα. ® — αὐτοῖς LTTrA. b — pov (read the τ ἂν ἤδειτε LTTrA. y [6] Tr. 2 λαλῶ LTTrA. © — 6 πατήρ (read he left not) LTTra. ἀλλ oy Phe ” a id Σ δῶν Sait ἂν δ «2 " Σ 4 ° Ξ β a § 3 ; : Ty. — Ὺν . S| ΎΥΥ ΨΥ ΤΥ ἡ Bee VIII. ἀρεστὰ αὐτῷ ποιῶ πάντοτε. JOHN. 80 Tatra αὐτοῦ λαλοῦντος δ᾽ pleasing tohim -do always. *Vhese °things 4as *he “spoke πολλοὶ ἐπίστευσαν εἰς αὐτόν. many believed -on ‘him. » ὺ > ©? ~ Η 4 ΄ , ~ 91 Ἐλεγὲν οὖν 0’ lnootc πρὸς τοὺς πεπιστευκότας αὐτῷ SSaid ?therefore ‘Jesus to the *who *had “believed °on*him *Tovdaioug, "Edy ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς ‘Jews, Tf ye abide in “word “nye truly μαθηταί μού ἐστέ" 82 καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ *disciples' *my ye are. _ And yeshall know the truth, and the ἀλήθεια ἐλευθερώσει. ὑμᾶς. 88 ᾿Απεκρίθησαν αὐτῷ," Σπέρμα truth shall set freo you. They answered him, "Seed _ ? - 9 . ‘ > ‘ , , e ~ ᾿Αβραάμ ἐσμεν, καὶ οὐδενὶ δεδουλεύκαμεν mwToOTE πῶς *Abraham’s weare, and to anyone have been under bondage never; how ; τ (lit. to no one) od λέγεις, Ὅτι ἐλεύθεροι γενήσεσθε; 34 ᾿Απεκρίθη αὐτοῖς “thou ‘sayest, Free ye shall become ? *Answered “them eS il =i ~ ? \ ἔρος ΄ ct ~ «“ ~ « ~ ὁ" ᾿Ιησοῦς, ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ore πᾶς ὁ ποιῶν ‘Jesus, Verily verily Isay toyou, that everyone that practises τὴν ἁμαρτίαν δοῦλός ᾿ἐστιν τῆς ἁμαρτίαΣ. 35 ὁ.δὲ δοῦλος ; sin a bondman is of sin, Now the bondman a ~ ἢ « ‘ ~ ey ‘ ~ ob_péver ἐν τῇ οἰκίᾳ εἰς τὸν. αἰῶνα" ὁ υἱὸς μένει εἰς. τὸν. αἰῶνα. abides ποῦ in the house for ever ; the Son abides for ever. 36 ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἐσ- If thereforethe Son ὅγσγοαὰ ‘shall*setfree, really free ye εσθε. 87 olda ὅτι σπέρμα ᾿Αβραάμ tore’ ἀλλὰ ζητεῖτέ pe shall be. I know that seed ‘Abraham’s yeare; but yeseek me τω ἢ ae ~ ᾽ com © ? \ ἀποκτεῖναι, . ὅτι ὁ λόγος ὁ ἐμὸς od-ywpet ἐν ὑμῖν. 88 [ἐγὼ τς to kill, because *word ‘my hasnoentrance in you. I ὃ! ἑώρακα παρὰ. τῷ.πατρί. μου! λαλῶ" καὶ ὑμεῖς οὖν δὸ -what Ihave seen with and ye therefore what ἑωράκατε! παρὰ 'τῷ. πατρὶ. ὑμῶν" ποιεῖτε. 39 ᾿Απεκρίθησαν yehave seen with your father “do. They answered ‘ k i] > ~ ¢ ‘ « - ᾽ Ψ. ’ [2 > ~ καὶ *elzrov" αὐτῷ, θ. πατὴρ.ἡμῶν ᾿Αβραάμ ἐστιν. Λέγει αὐτοῖς and said tohim, 3Our *Father ‘Abraham 7118. SSays “to *them « ~ 5 f ~ ‘ : ” “Ὁ ‘ 16" Τησοῦς, Ei τέκνα τοῦ ᾿Αβραὰμ ™ijre," τὰ ἔργα τοῦ ABpaap ®Jests, If children ‘of:Abraham ye were, the works of Abraham ἐποιεῖτε."ἄν"" 40 νῦν.δὲ ζητεῖτέ pe ἀποκτεῖναι, ἄνθρωπον ὃς ye would do; but now yeseek me to kill, a man who . ΒΡ ΄ « ~ is an ” ‘ a “ τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ. τοῦ θεοῦ" the truth to you hasspoken, which [heard from God: τοῦτο ᾿Αβραάμ οὐκ.ἐποΐησεν. 41 ὑμεῖς ποιεῖτε τὰ Eaya τοῦ this Abraham ‘ ‘did not. Ye do the works πατρὸς. ὑμῶν. °Elrov" Pody" αὐτῷ, oie ἐκ πορνείας “οὐ of your father. They said therefore to him. We of férnication *not eee neva.” ‘va πατέρα ἔχομεν, τὸν θεόν.. 42 Εἶπεν Toby" vebeenborn; one Father we have, God. 3Said therefore αὐτοῖς "ὁ" Τησοῦς, Et ὁ θεὸς ' πατὴρ υμῶν ἦν, ἠγαπᾶτ-.ἂν -*to*them, ‘Jesus, if God Father ofyou were, ye would have :>ved Pe en's ἃ nis ~ ~ rym ΘΕ ΨΑΡ ὙΕΙΣῚ ὅν τς ἐμέ ἐγὼ.γὰρ ἐκ τοῦ.θεοῦ ἐξῆλθον καὶ ἥκω" οὐδὲ. γὰρ. ἀπ my Father speak ; 209 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 disci- ples indeed; 32 and ye shall know the truth, and the truth shall make youfree, 33 They answered him, We be Abraham’s seed, and were never in bondage to any man: how say- est thon, Ye shall be made free? 34 Jesus answered them, Verily, verily, I say unto you, Whosoever commit- teth sin is the servant of sin. 35 And the servant abideth not in’ the house for ever: but the Son abideth ever. 36 If the Son therefore shall make you free, ye shal! be free indeed, 37 I know that ye are Abraham's seed; but ye seek to kill me, be- cause my word hath no placein you. 38. 1 speak that which I have seen with my Fa- ther: and ye do that which ye have seen with your father. 39 They answered and said unto him, Abra- ham is our father, Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham, 40 But now ye svek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. 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 me, forI from God came forth andamcome; for neither of proceeded forth and , ~ ἦν ἃ ᾽ ἡ γος τῶ κ᾽ ΡΣ + 7». came from God; nei~ ἐμαυτοῦ ἐλήλυθα, ἀλλ᾽ ἐκεῖνός με ἀπέστειλεν. 43 "διατί" τὴν ther came I of myself, myself baveI come, but he “me ‘sent. Why but be sent me. 43 Why 4 πρὸς αὐτον to him 1.ΤΊ ΓΑ. ε-- ὃ [tr]. [ἃ ἐγὼ LTTr; ἐγὼ ἃ A. & — pow (read the Father) LTTra. ἃ ἃ ἠκούσατε What ye have heard Lrtra. i τοῦ πατρὸς the father LTT a. K εἶπαν LTTrA. 1 [ὁ] Te. mégre ye are GLTTrA, ™—ayGTTrA,. © εἶπαν T. Booby LITrA, . 4 οὐκ ἐγεννήθημεν Were μοῦ boru Ltra ὃ τ οὖν GLrira. 5 — 6 [Tr], t++.otnert, ~? διὰ τί LTra, 210 do ye not understand my speech? even be- cause ye cannot hear my word. 44 Ye are of yous father the cevil, and the lusts of your father ye willdo. He was a murderer from the beginning, and a- bode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh -of his own: for he isa liar, and the father of it, 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? 47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God. 48 Then answered the Jews, and said unto him, Say we not well that thou art a Sama- ritan; and hast a devil? 49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. 50 And I seek not mine own glory: there is one that secketh and judgsth. 51 Verily, verily, 1 say unto you, If a man keep my say- ing, he shall never see death, 52 Then said the Jcws unto him, Now we know: that thon hast a devil. A- braham is. dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death, v3 Art thou greater than our father Abra- ham, which is dead? and the prophets are dead: whom makest thou thyself? 54 Jesus answered, [f I honour myself, my honour is nothing: it is my Fa- ther that honoureth me ; of whom ye say, that he is your God: 55 yet ye:have ποὺ... known him; but I know him: and if I 1QANNHS. VII. λαλιὰν τὴν ἐμὴν οὐ.γινώσκετε; ὅτι οὐ«δύνασθε: ἀκούειν τὸν *speech my doyenot know? Because yeareunable to hear , ν᾿ Υ ΄ . - ow τι - ΄ ? ᾿ λόγον τὸν ἐμόν. 44 ὑμεῖς ἐκ πατρὸς Tov διαβόλου ἐστέ, 2word my. Ye οὗ (the] father the devil are, καὶ τὰς ἐπιθυμίας τοῦ.πατρὸς. ὑμῶν θέλετε ποιεῖν. ἐκεῖνος and the lusts of your father yedesire todo, He , 4) , > , 3. - ΝΣ ~ > . x » ͵Ἱ ἀνθρωποκτόνος ἦν ἀπ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ "οὐχ a murderer was from [the] beginning, end in the truth *not ἕστηκεν OTL οὐκιἔστιν ἀλήθεια ἐν αὐτῷ. ὕταν λαλῇ ‘has stood, because there is not truth in him. Whenever he may speak τὸ ψεῦδος, ἐκ τῶν. ἰδίων λαλεῖ: Ort ψεύστης ἐστὶν Kai ὁ falsehood, from hisown bespeaks; for a liar heis:, and the πατὴρ αὐτοῦ. 48 ἐγὼ δὲ ὅπι τὴν ἀλήθειαν λέγωΐ, οὐ father + af it. “I ‘and *because the truth speak, “not πιστεύετέ μοι. 46 τίς ἐξ ὑμῶν ἐλέγχει me περὶ ἁμαρτίας; ‘ye “do believe me, Which of you. convinces me concerning sin? εἰ τδὲ" ἀλήθειαν λέγω, δδιατί" ὑμεῖς οὐ.πιστεύετέ μοι; 47 ὁ But if truth Ispeak, why ye ‘do*not believe me? He that ὧν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει" διὰ.τοῦτο ὑμεὶς is of God the words of God hears: therefore ye og 2 , “ ’ ~ ~ ? , , ? , ovK.aKoUvETE, OTL ἐκ τοῦ θεοῦ οὐκιἐστέ. 48 ᾿Απεκρίθησαν hear not, because of God ye are not. 7 Answered body" ot ᾿Ιουδαῖοι καὶ Selrrov' αὐτῷ, Ov καλῶς λέγομεν. ἡμεῖς thereforethe Jews and sail tohim, *Not *well ‘say “we ore Σαμαρείτης" εἶ σύ, καὶ δαιμόνιον ἔχεις ; 49 ᾿Απεκρίθη that aSamaritan art 'thou, and a demon hast ? 7 Auswered ᾿Ιησοῦς, ᾿Εγὼ δαιμόνιον odk.éyw, ἀλλὰ τιμῶ τὸν. πατέρα.μου; ‘Jesus, I ademon have not; but I honour my Father, ‘ c ~ ? , , > ‘ \ ’ ~ ‘ τ, ’ καὶ ὑμεῖς ἀτιμάζετε με. 80 ene οὐ.ζητῶ τὴν. δόξαν μου" and ye *dishonour me. ut I seek not my glory: ἔστιν ὁ ζητῶν καὶ κρίνων. 51 ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν thereis he who seeks and judges. Verily verily Isay toyou, If τις τὸν “λόγον τὸν ἐμὸν" τηρησῃγ θάνατον ov.un θεωρήσῃ anyone Sword my ‘keep, death inno wise shall he see εἰς. τὸν αἰώνα. 52 Εἶπον" Soiv' αὐτῷ οἱ ᾿Ιουδαῖοι, Nov for ever. *Said ‘therefore to *him 'the 2Jews, Now ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. ᾿Αβραὰμ ᾿ἀπέθανεν καὶ οἱ we know that ademon thouhast. ABraham died and the προφῆται, Kai od λέγεις, Ἐάν τις Fan No ou ie τηρήσῃ, prophets, and thou sayest, If anyone =my “wor ‘Keep, οὐ.μὴ "γεύσεται" θανάτου εἰς.τὸν. αἰῶνα. 53 μὴ σὺ μείζων in no wise shall hetaste of death for ever. *Thou “greater el τοῦ.πατρὸς ἡμῶν ᾿Αβραάμ, ὅστις ἀπέθανεν; Kai ot προ tart than our father Abraham, who died? and the pro- φῆται ἀπέθανον" τίνα σεαυτὸν ‘od ποιεῖς; 54 ᾿Απεκρίθη pnets died ! whom “thyself “thou 'makest? ‘Answered > ~ ᾽ δ 7 ‘ ks ‘ ll ’ ‘ « δό δέ ? Φ Ιησοῦς, Eav ἐγὼ "δοξάζω! ἐμαυτόν, ἡ.δόξα.μου οὐδέν ἐστιν *Jesus, lf E glorify myself, my glory nothing ἰδ; ἔστιν O.maTnp.mov ὁ δοξάζων με, ὃν ὑμεῖς λέγετε, ὅτι. it is my Father who glorifies me, [05] whom ye say, that θεὸς ἰὑμῶν" ἐστιν, 55 καὶ οὐκ.ιἐγνώκατε αὐτόν, ἐγὼ.δὲ olda ?God ‘your he is. And yehave not known him, but I. know * + τοῦ the GLTTr κε διὰ ti LTra. >&— ἔ eirav τ. -- ποιεῖς akest thou) A. χα οὐκ τ. Υ + [ὑμῖν] to thee τι. 2 -- δὲ but GLTTrA. οὖν GLTTrA. ς εἶπαν LTTrA. Σαμαρίτης Τ. © ἐμὸν λόγον LTTra. οὖν LTTrA. Β γεύσηται should he taste ΟἹΓΎΓΑ Υν. i — σὺ (read. GLTTrA. k δοξάσω shall glorify LrTra. - |! ἡμῶν our TTraWw, ΨΥ ΣΡ a Set δὴ fF Re ee Vill, IX. JOHN. } , ‘ J . > bal * Ld “αὐτόν ™xai ἐὰν" εἴπω ὅτι οὐκιοῖδα αὐτόν, ἔσομαι ὅμοιυς | him; and if Isay that Iknow not him, 1 shall be like ὑμῶν," ψεύστης". arr" olda αὐτόν, καὶ τὸν.λόγον. αὐτοῦ Ww ; you, 8 liar. But _Iknow him, and his word τηρῶ. 56’ ᾿Αβραὰμ ὑ-πατὴρ.ὑμῶν ἡγαλλιάϑατο wa aig I keep. — Abraham your Father _ exnited in that he should see τὴν ἡμέραν τὴν ἐμήν" καὶ εἶδεν καὶ ἐχάρη. δ7 ἹΕΙ͂πον" οὖν 4day my, 2nd hesaw and rejoiced. Said . therefore ‘oi Ἰουδαῖοι πρὸς αὐτόν, Πεντήκοντα ἔτη οὔπω ἔχεις, the Jews to HUH, = Wifty years [old] not yet art thou, καὶ ᾿Αβραὰμ ἑώρακας; 58 Εἶπεν αὐτοῖς "ὁ" Ἰησοῦς, ᾿Αμὴν and Abraham hast thou seen? “Said °to *them AJesus, Verily ἀμὴν λέγω ὑμῖν, πρὶν ᾿Αβραὰμ γενέσθαι τὰ εἰμι. 59 Ἧραν verily Usay fo you, Before Abraham was am. They took up οὖν λίθους a βάλωσιν ἐπ᾽ αὐτόν ᾿Τησοῦς.δὲ ἐκρύβη; therefore stones that they might cast at him ἢ but Jesus» hid himself, kau ἐξῆλθεν ἐκ τοῦ ἱεροῦ, "διελθὼν διὰ μέσου αὐτῶν" and went forth οὐ οὐ the temple, going through the midst of them, καὶ TapHyeyv yorwe." and “passed “on “thus, Ὁ Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς 2 καὶ ' And passing on hé saw , ® man bind from — birth. And ἠρώτησαν αὐτὸν ΄ οἱ.μαθηταὶ. αὐτοῦ λέγοντες, “Ῥαββί," τίς “asked “him *his “disciples saying, Rabbi, who ἥμαῤξεν, οὗτος, ἣ οἱ. γονεῖς. αὐτοῦ, ἵνα τυφλὺς γεννηθῇ ; sinned, this {man} or his pdrents, that blind he should be born? ; ; ἢ = ἢ Ξ es τ 3 ᾿Απεκρίθῃ "δ ᾿Ιησοῦς, Οὔτε οὗτος ἥμαρτεν οὔτε οἱ γονεῖς ?Answernd Jesus, Neither this [man] sinned nor “parents αὐτοῦ ἀλλ᾽ ἵνα φανερωθῇ τὰ. ἔργα τοῦ θεοῦ ἐν αὐτῷ. *hie ; but of Godin him, oer be manifested the works ργάζεσθαι τὰ toya τοῦ πέμψαντός pe" to work the works of him who sent - me ‘AYEUEY λεῖ “Me. lit Fbehoves e « , ’ , ” , " τ! , Ἴ Aiea ess ἕως ἡμέρα ἐστίν᾽ ἔρχεται. νύξ, ὅτε οὐδεὶς δύναται ἐργάζεσθαι. while day it is; comes ‘night, when no oe ἰ8 able to work, 5 ὅταν ἐν τῷ κόσμῳ ὠὦ, φῶς εἶμι τοῦ κόσμου. 6 Ταῦ- While in the world I may be, (the] light lam ofthe world. These Ta’ εἰπών, ἔπτυσεν χαμαί, Kai ἐποίησεν πηλὸν ἐκ things having said, hespat on(the) ground, and made clay of τοῦ πτύσματος, Kai ἐπέχρισεν " τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς the _— spittle, and. applied jhe clay to the: eyes Yrov τυφλοῦ" 7 καὶ εἶπεν. αὐτῷ, Ὕπαγε, τνίψαι! εἰς τὴν ofthe blind [man]. And hesaid ἴο him, ’ Go, wash, in the = hy ͵ "“ , τι ε ’ - ? t κολυμβήθραν τοῦ Σιλωάμ, ὃ ἑρμηνεύεται, ἀπεσταλμένος. pool - of Siloam, which 18 interpreted, ” Sent. ἀπῆλθεν οὖν καὶ ἐνίψατο, καὶ ἦλθεν βλέπων. 8 Οἱ, οὖν He went therefore and washed; and came seeing, The *therefoe θεωροῦντες αὐτὸν τὸ πρότερον ὅτι "τυφλὸς! γείτονες καὶ οἱ 211 should say, I know him not, 1 shall we a liar like unto you: but I know him, and keep his say 56 Your fathor Abrahain_re- joiced ‘to see my day: and he saw it, aud was Flag. 67 Then said the ews unto him, Thou art uot yot fifty years old, and hastthou seen Abraham? 58 Jesus said unto them, Verily, verily, I say unto you, Before 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 ee and so passed Υ. IX. And as Jesus passed by, he saw a map 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 Je- sus answered, Neither hath this man sinned, nor his parenty: but: that the works of Gad should be made mani- fest in him. 4 I must work the works of him that sent me, while it is' day: the night cometh, when no man oan work. 5 As long as I am in. the world, I am the light of the world. 6 When he had thus spoken, hé spat on the ground, and made clay of the spittle, and he anoint- ed the eyes of the blind man with the clay, 7and said unto him Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way vee: fore, and washed, and came sceing. 8 ‘The neighbours therefore, nignbours and tose who saw ἢ τ before that blind and they which before »” Be Ue! bus ἢ ΚΙ ΠΣ ἢ eS had seen him that ho Ay. e\eyov, Οὐχ οὗτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν; was blind, said, Is not ‘he’ was, said, *Not “this . tis he who wassitting and begging? ele ea sat apd ” » ἢ , » -begge 9 Some said, 9 Ἄλλοε ἔλεγον, Ὅτι οὗτός ἐστιν᾽ ἄλλοι."δε," “Ὅτι! ὅμοιος te ie 18: ottiara sent: Some said, “He ‘it *is; but others, “Like Héislike him: but he M κἄν LTTr. ὃ ὑμῖν LTr °dAAALTTrAW. Ρ εἴδῃ τ. « Εἶπαν tT. τὸὰ --- ὁ τττ.. 5 --- διελθὼν .“.-. οὕτως GLITr’A. Ῥαββείτ. υ - OGLTTrAW. τ Ἔ αὐτοῦ on him Lrira. -- τοῦ τυφλοῦ [LTV A. GLIT AW. | Ὁ — δὲ but (Lfrtra. ἔλεγον Οὐχί, ἀλλ᾽ ὡς [νίψαι L. ; v ἡμᾶς US Tr. | _* fy ἃ mpdgairys a beggar © ἔλεγον, Οὐχί, add’ (ἀλλὰ Ὁ) Said, Nou, but rrray W ἡμᾶς US T. 212 snid, Tam he. 10 There- fore said they unto him, How were thine eye 5 opencd? 11 He ‘answered and said, A man thit is called Te- sus mide clay, and an- ointed mine eyes, and said unto me, Go to the pool of- Siloam, and wash: and I went and washed, and 1 re- ceived sight, 12. Then said they unto him, Where is he? He said, F 1 know not. . 13 They brought to the Pharisees bim that aforetime was blind, 14 And it was the sabbath .day when Jésus made the clay, und opened his eyes, 15 Then again the Pha-: risces nlso asked him’ how he had received his sight. He said un- to them, He put clay τ upon mine eyes, and 1 ‘washed, and do see, 16 Therefore said some of the Pharisees, This man is not of God, be-. eause he keepeth not - the = sabbath day. Others said, How can. aman that isa sinner do such miracles? Aud there was ἃ division 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 ἐν prophet. 18 But the "Jews did not believe concerning him, that he had been blind, and received his sight, un- til they called the pa- rents of him that had- received his sight. 19 And they asked them, saying, Is this your son, who ye say wns born blind? how then dotl,he now see ? 20 His parents answer- ed them and said, We know that this is our gon, and that he was born blind: 21 but by what means he now, d + δὲ however ish IQANNHS. ΤᾺΣ αὐτῷ ἐστιν. “᾿ Ἐκεῖνος ἔλεγεν, Ὅτι ἐγώ εἰμι. 10 Ἔλεγον *him ‘he “is. He} ς said, ᾿ an fhe). Thoy said οὖν " αὐτῷ, Mac? [ἀνεῴχθησάν! ἔσου" οἱ ὀφθαλμοί; 11 ᾿Απ- therefore to him, How were opened thine eyes? : 7An« ἐκρίθη ἐκεῖνος "καὶ εἶπεν," +” AvOpwzoe ἷ Revo nes Ἰησοῦς swered *he and ae, Aman Jesus πηλὸν. ἐποίησεν καὶ ἐπέχρισέν μου τοὺς ὀφθαλμούς, Kai εἴπέμ ei a made and applied to’ mine- eyes, and said μοι," Ὕπαγε εἰς ἱτὴν κολυμβήθραν τοῦ" Σιλωὰμ καὶ γίψαι. vo me, Go - to. the pool of Siloam’ and wash; ἀπελθὼν ᾿ιδὲϊ καὶ νιψάμενος ἀνέβλεψα. 12." οΕἴπον" Ῥοῦν"Ἁ ἘΠΑΕΙΠΡΕ ΠΟΣῸΝ tand and washed I received sight. They snid therefdr¢ αὐτῷ; Ποῦ ἐστιν ἐκεῖνος ; Λέγει, Οὐκιοῖδα. tohim, Where is he? He says, I know not. A3"Ayovow αὐτὸν πρὸς τοὺς Φαρισαίους, τόν more They bring *him 1to ?the - #Pharisees, who . once [wand τυφλόν. “14 ἡν.δὲ σάββατον re" τὸν πηλὸν ἐποίησεν ὃ blind, . , Now it was ... sabbath ¢ when *the *clay *made ᾿Ιησοῦς καὶ ἀνέῴξεν αὐτοῦ. τοὺς ὀφθαλμούς... 15 πάλιν οὖν. *Jesus πα΄ opened his . eyes. Again therefore ἠρώτων αὐτὸν Kai οἱ Φαρισαιοι πῶς ἀνέβλεψεν. ὁ.δὲ εἶπεν asked him alsothe. Pharisees how he recvived sight. Andie said αὐτοῖς, Πηλὸν ἐπέθηκεν "ἐπὶ τοὺς. ὀφθαλμούς. pov," καὶ ἐγνι3 to them, Clay he put on, mine eyes, » and T ψάμην, καὶ βλέπω. 16 EXeyorY οὖν" ἐκ τῶν Φαρισαίων τινες, washed, and 1566... Said therefore 7of °the- Pharisees » *some, ‘Obrog ὁ ἄνθρωπος οὐκ. ἔστιν παρὰ τοῦ θεοῦ," ὅτι τὸ σάββατον. This man, is not from God, for the sabbath οὐ-τηρεῖ.. Αλλοι EXe yor, wc δύναται ἄνθρωπος ἁμαρτωλὸς he doesnot keep. Others βαϊᾷ, How , can a man _ ‘8 sinner τοιαῦτα σημεῖα ποιεῖν: Καὶ σχίσμα ny ἐν. αὐτοῖς; 17 Aé- such signs do? ‘And a division was among. them. They γουσιν' τῷ τυφλῷ πάλιν, Σὺ τί" λέγεις περὶ . αὐτοῦ, say tothe blind (man) again, *Thou ‘what *sayest SORE him, Ore ἤνοιξεν" σου τοὺς ὀφθαλμούς “Ὁ δὲ εἶπεν, Ὅτι. προ-. for he opened thine ᾿ eyes? ™ And he’’ said, A pro φήτης ἐστίν. 18 Οὐκ.ἐπίστευσαν οὖν οἱ. ᾿Ιουδαῖοὶ περὶ phet heis. . “Did “ποῦ “believe “therefore ‘the “Jews concerning αὐτοῦ, ὅτι ττυφλὸς ἦν" καὶ ἀνέβλεψεν. ἕως ὕτου ἐφώνησαιμ him, that “blind *he°wasand reccivedsight,- until they called Τοὺς γονεῖς αὐτοῦ τοῦ. ἀναβλέψαντος" 19 καὶ ἠρώτησαν the parents ofhim who had ba eae ete πος And they asked αὐτοὺς λέγοντες; Οὗτός ἐστιν. ὁ.υἱὸς. ὑμῶν.» OY ὑμεῖς λέγετε them saying, ci ii yagi yourson, ofwhom ye say. ort τυϊχὸς ἐγεννήθη ; πῶς οὖν Τἄρτι βλέπει! ; 30 ᾿Απεκῤίθη- that nd hewasborn? how then now does he 808 ῥΑμηνοτρᾷ σαν *avroic! οἱ. «γονεῖς. «αὐτοῦ καὶ “elroy, i Οἴδαμεν ὅτι οὗτός . *them. — his Be “and ‘said; ‘Weknow that " this ° ἐστιν ὁ υἱὸς. ἡμῶν, καὶ Ore τυφλὸς" ἐγεννήθη" 21 πῶς δὲ: νῦν our son, and that .blind he wasborn; .{ . hut hows ‘how © + οὖν then. [1114]. .f avewxOnoar LTTrA. 8 σοὶ Εἰ Wh καὶ “Tren {uJrtra. 9 ' + 0(7r ead the raan that is called) Tra}. & + ὅτι ττ τὸν (read Go fo Sif loam) GiTrra. ™ οὖν therefore L1Tra. Ὁ + [καὶ] and tr, ° εἶπαν UTtra.. F = οὗν Lrtral 4 ἐν ἧ ἡμέρᾳ in which ayjLrira. μου ἐπὶ τοὺς ὀφθαλμούς GLTTrAW.-_ ε Οὐκ ἔστιν οὕτοῷ παρὰ θεοῦ ὃ ἀν gaa LITrAr . “Ὁ οὖν therctore LTTrAW:, ¥ Tiovtra- 15 ᾿ἤνέωξέν TrAq : ἣν τυφλὸς Tlra. Ὃ εἶπαν Sra. χβλέπει ἄρτι LTTrA, «’4 οὖν therefure LT. 8 τ αὐτοῖς (L}1Tra,, 2 ἊΣ ~ ‘> “oe }ι 4 IX. JOHN. ᾿ βλέπει οὐκ. οἴδαμεν, ἢ τίς ἤνοιξεν αὐτοῦ. τοὺς ὀφθαλμοὺς be he sees we know not, or who opened, .. his eyes « ~ ” ‘ , ” ves “ ἡμεῖς οὐκ οἴδαμεν᾽ “αὐτὸς ἡλικίαν. ἔχει, αὐτὸν ἐρωτήσατε," a , ‘we know not; he is of age, 7him ‘ask, c αὐτὸς περὶ “αὑτοῦ" λαλήσει. 22 Tavra εἶπον οἱ γονεῖς . ' he concerning himself shall speak. These things said parents αὐτοῦ, ὅτι ἐφοβοῦντο τοὺς ᾿Ιουδαίους: ἤδη.γὰρ. “ συνε- , this, because they feared the Jews ; for alrendy had agreed , a ~ iu 27 ᾽ . ‘ ΄ τέθειντο οἱ ᾿Ιουδαῖοι, ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ together the Jews, that if anyone him _ should confess [to be the} : χριστόν, ἀποσυνάγωγος γένηται. 23 διὰ τοῦτο οἱ γονεῖς ; Christ, put out of the synagogue he should be. Because of this “parents αὐτοῦ ἰεἶπον," Ὅτι ἡλικίαν ἔχει, αὐτὸν ξἐρωτήσατε"" 24 ᾿Εφώ- this said, He is of age, *him lask, They Ἢ νῆσαν. οὗ» ἐκ. δευτέρου τὸν ἄνθρωπον! ὃς ἦν τυφλος, καὶ enlled therefore ,asecondtime the man who was’ blind, «and feizov" αὐτῷ, Δὸς δόξαν τῷ Oe" ἡμεῖς οἴδαμεν bre 1d ἄνθρω- said tohim, Give glory toGod; we know ~ that man πος οὗτος"! ἁμαρτωλός ἐστιν. 25 ᾿Απεκρίθη οὖν ἐκεῖνος ; if ‘this @ sinner is. Answered *therefore ‘he ᾽ Krai εἶπεν," Εἰ ἁμαρτωλὸς ἐστιν οὐκ.οἶδα" ἕν οἶδα, ὅτι i / and said, If asinner he is . I know not. One [thing] I know, that | τυφλὸς ὧν ἄρτι βλέπω. 26 Εἶπον. δὲ" αὐτῷ “ πάλιν," Ti’ ᾿ ' *blind ‘being πο [1 see. And they said to him again, What ᾿ ἐποίησέν σοι; πῶς ἡγοιξέν. cov τοὺς ὀφθαλμούς ; 27 ᾿Απε- | didhe tothee? how opened he thine. eyes? Be an- κρίθη αὐτοῖς, Εἶπον ὑμῖν ἤδη,“ καὶ οὐκ.ἠκούσατε' τί πάλιν , swered them, I told you already,and yedidnot hear: why again θέλετε ἀκούειν; μὴ καὶ ὑμεῖς.θέλετε αὐτοῦ μαθηταὶ γενέσθαι; do ye wish to hear? 34,150 ‘do.*ye wish his disciples tq become? 28 "᾿Ελοιδόρησαν Potv" αὐτόν, καὶ Ῥεῖπον," Σὺ “εἶ μαθητὴς" They ‘railed αὖ ‘therefore him, and _ said, Thou art “disciple > δὲν « ~ δὲ - r ‘ Τὶ ? ‘ ΄ ε ~ ” éxervou’ ἡμεῖς. δὲ τοῦ "Μωσέως" ἐσμὲν μαθηταί. 29 ἡμεῖς οἴδα- ‘his but we of Moses are disciples. We know μὲν ὅτι “Μωσῇ" λελάληκεν ὁ θεός᾽ τοῦτον δὲ οὐκ. οἴδαμεν that to Moses *bas “spoken "God ; but this {man} we know not “ “9 ͵ , , ΓΕΑ . ᾽ - ᾽ πόθεν ἐστίν. 80 ᾿Απεκρίθη ὁ ἄνθρωπος καὶ εἶπεν αὐτοῖς, Ἔν whence he is. *Answered 'the “man ,and said tothem, 7In a wonderful thing ‘indeed this is, that ye know not whence « ἐστίν, καὶ “ἀνέῳξέν" μου τοὺς ὀφθαλμούς. 31 οἴδαμεν.“ δὲ" ὅτι heis, and heopened mine eyes. But we know that y « ~ -ε ΕΠ] ᾽ > Le I , τ dee ᾿ 7 ἁμαρτωλῶν 0 θεὸς" οὐκ.ἀκούει' ἀλλ᾽ ἐάν τις θεοσεβὴς ἢ), sinners God doernothear; but if anyone God-fearing be, καὶ TO θέλημα αὐτοῦ ποιῇ, τούτου ἀκούει. 32 ἐκ. τοῦ. αἰῶνος and the will of him do, him he hears. *Ever οὐκ.ἠκούσθη, ὅτι τήνοιξεν" τις ὀφθαλμοὺς τυφλοῦ 4it'*was ποῦ heard that opened ‘anyone [the] eyes -of Tone] *blind γεγεννημένου. 33 εἰ μὴ ἦν οὗτος παρὰ θεοῦ οὐκ ἡ- *having *been *born. If ‘not *were ‘this (?man] from God he δύνατο “ποιεῖν οὐδὲν. 34 ᾿Απεκρίθησαν καὶ *elrov" αὐτῷ, Ἔν could do nothing. They answered and said tohim, In 4 αὐτὸν ἐρωτήσατε, αὐτὸς (--- αὐτὸς TTrA) ἡλικίαν ἔχει LTTTA, : 8 ἐπερωτήσατε T. ὃ τὸν ἄνθρωπον ἐκ δευτέρου LITra. , LiTrawW. .1 οὖν therefore (they said) Lftra. κι --- πάλιν {τ1ττὰ. 9 +4 ; ΤΆ116 4) τσ. 0 — ody GLTTraW Ρ εἶπαν τ. 4 μαθητὴς εἶ LTTrA. "᾿“Μωῦσεϊ LTTrA; Μῴυσῃῇ W * τούτῳ γὰρ TTrA. * ἡνοιξέν LTTr. ‘<< ;-. © ἑαυτοῦ TTr. : ΣΌΣ i οὗτος ὁ ἄνθρωπος 1.. 213 seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for him- self. 22 hese words spake his parents, he- cayse they feared the Jews: for the Jews had agreed alrcady, that if any man did confess that he was Christ, he should” be put out of the synagogue. 23 Therefore said his parents, He is of age; ask him. 24 Then a- gain 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 sin- ner or no, I know not: one thing I know, that, whereas I was blind, now 1 see. 26 Then said they to him again, What did he to thee? how open- ed he thine eyes ? 27 He answered them, I have told you alrendy, and ye did not hear: where- fore would ye hear it again ? will ye also be his disciples? 28 Then they reviled him, and said, Thou art his dis- ciple; but we are Moses’ disciples. 29 We know that God spake unto Moses: as for this Jellow, we know not from whence he is. 30 The man answered and said unto them, Why herein is a mar- vellous thing, that ye know not from whence he is, and yet he hatb opened mine eye 31 Now we know that ἜΣΕΙ ΤΈΣΣ ΠΡ ἘΣ My “ ee ΡΣ τς τῇ , | God heareth ποῦ sin- γὰρ τούτῳ" "θαυμαστόν ἐστιν, Ore ὑμεῖς: οὐκ.οἴδατε πόθεν ners: but if any man be a worshipper of God, and- docth his will, him he heareth. 32 Since the world be- gan was it not heard that asy man opened the eyes of one that was born blind. 33 If this man were not of God,,he could do no- thing. 34 They an- swered and said unto him, Thou wast alto- f εἶπαν LTTrA. k — καὶ εἶπεν οἱ δὲ (read But they τ. Mwvoews LIT: AW. τ + τὸ the (wonderful thing) rrr. »— δὲ but LTTra, Y ὃ θεὸς ἁμαρτωλῶν LTra: * ἥνεωξέν Tr. ἃ εἶπαν LTTrA. [εν] 914 ΙΩΑΝΝΉΗΣ. Ἐπ’... eee ster te Ems; ἁμαρτίαις σὺ ἔγεννήθης ὅλος, καὶ σὺ διδάσκεις ἡμᾶς ; Kai us? And they castihim sins thou whst born wholly, and thou ‘teavhest τοῦ. = And cut., 35 Jesus heard ¢%¢ pee ay ἜΝ ” bs ~ uv bys that they had cast him ἐξέβαλον ΠΟΤ, ἔξω. 35 Ἤκουσεν "ὁ Ἰησοῦς οτι ἐξέβαλον out; and when he had aban an oe : “Tigard aes that they ei found eae sas αὐτὸν ἔξω: καὶ εὑρὼν αὐτὸν εἶπεν “αὐτῷ," Σὺ πιστεύξις (tiie Nel Son ΧΗ him out, and having found him said . tohim, ?Thou ‘believest God? 36 He answered εἰς τὸν υἱὸν τοῦ “θεοῦ 3" 86 ᾿Απεκρίθη ἐκεῖνος “καὶ εἶπεν," Τίς ase Pare tot We ou the Son of God? 2Answered πὸ and said, Who MC κε ' > . INN wea ~ lieve'on him? 37 And ἐστιν, κύριε, ἵνα πιστεύσω εἰς αὐτόν; 37 Εἶπεν ἐδὲ" αὐτί. Jesus said unto hia, jg he, Lord, that J may believe on him? And?said *to *him Thou hast both seen ,. , i, > νὰ ΑΓ P P = 5 = him, and it is hethat ὁ Inoovc, Kai ἑώρακας αὐτόν, καὶ ὁ λαλῶν μετὰ σοῦ talketh with thee. ‘Jesus, 7Both ®thou Shast seen him, and he who speaks with thee 34 And he said, Lord, , 7. 4 5 ‘ Phar A ’ . , Thelieve. Andhewor- ἐκεῖνός ἐστιν. 88 Ὁ δὲ ἔφη, Πιστεύω, κύριε" Kai προσεκύνη- shipped him. 39 And he lis. " Andhe said, Ibelieve, Lord: and he worshipped Jesus said, For judg- Pr on ἃ ind . > , ete: ἢ . nicnt I am come into VY αὐτῷ. 39 καὶ εἶπεν ὁ Ἰησοῦς, Ec x ἱμα ἐγὼ EC τὸν this work, that they him, And “said | ‘Jesus, For judgment 1 into =a t igh ᾿ 5 * ͵ ἃ , , ss unite ἢ “key κόσμον τοῦτον ἦλθον, iva οἱ μὴ.βλέποντες βλέπωσιν, καὶ which sea might be this world came, that they that see not might see, and cane eine Dharines οἱ βλέποντες τυφλοὶ «γένωνται. 40 "Καὶ" ἥκουσαν ἐκ τῶν whieh were with htm they that ece blind might become. And °heard of “the | "ἢ ‘ H ~ ' " > , ~ . Beer eee Sone a Φαρισαίων ταῦτα" οἱ ὄντες per αὐτοῦ,! καὶ ἰεῖ- blind also? 4) Jesus *Pharisees ‘°these ‘things ‘those °who Swere ‘with ‘him, aud they naid unto them, If ye eae see en cies fed Ξ “Ἐπ Co ae were blind, ye should πον" αὐτῷ, Μὴ kat ἡμεὶς τυφλοί ἐσμεν ; 4} Εἶπεν αὐτοῖς ὁ have ποβίῃ: but now Said - to him, Also “7we blind are? Said to them = ὃ Ἂν A td oe eeay, We see; there- ᾿Ιῃσοῦς, Εἰ τυφλοὶ ἦτε, οὐκ.ἂν. εἴχετε ἁμαρτίαν" νῦν.δὲ λε- oso your 51} remalo- eth Jesus, If blind ye were, ye would not have 81D ; but now ye γετε, Ὅτι βλέπομεν. ἡ "ποὖν" ἁμαρτία ὑμῶν μένει. ΒΔΥ͂ We see, the "therefore ‘sin of you remains. 10 ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ. εἰσερχόμενος διὰ τῆς Χ. Verily, verily, 1 Verily verily, Isay to you, He that enters not in by the > , a \ ? ‘ ~ ’ 2 Ν ͵ ᾿ say unto you, He that θύρας εἰς τὴν αὐλὴν τῶν προβάτων, ἀλλὰ ἀναβαίνων ἀλ- door into the sheep- door to the . fold ofthe sheep, but mpunts ἂρ else- fold, but climbeth up , see ἐν D Pte Nee y Fe © ogy > ῳ some other way, the Aax ober, EKELVOC κλέπτης ἐστὶν Kai λῃστής 2 0.08 ELOED game is a thief and a Where, he 8. thief is and arobber; but he that en- riterath iatythedsor χόμενος διὰ τῆς θύρας ποιμήν ἐστιι' τῶν προβάτων. 3 τούτῳ is the shepherd of the ters in ‘by the door shepherd is of the sheep. To hiya sheep. 3 Yo him the ὁ θυρωρὸς ἀνοίγει, καὶ τὰ πρόβατα τῆς. φωνῆς αὐτοῦ ἀκούει, ae whee. hear hig the door-keeper opens, and the sheep his. voice ‘ hear, . voice: and he calleth καὶ τὰ ἴδια πρόβατα "καλεῖ" κατ᾽ ὄνομα, καὶ ἐξάγει αὐτά. mare ea ΣΡ doth and his own sheep hecalls by name, and leads *out *them, themout, 4 Andwhen 4 «qi! ὅταν τὰ ἴδια Ῥπρόβατα! ἐκβάλῃ. ἔμπροσθεν αὐτῶν he putteth forth his Ὁ e τ p β β v ἘΠΡ sepa atin ΠΟΥ ΡΟ ΘΗΝ Bee when ln pee ne sheep ; ne ae forth Poe, ἀρ τον before them, and the πορεύεται' καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ, ὅτι οἴδασιν a gees ee he goes ; and the sheep him follow, because they know 5 And a stranger will τὴν. φωνὴν αὐτοῦ. 5 ἀλλοτρίῳ. δὲ οὐ.μὴ “ἀκολουθήσωσιν," they not follow, but his voice. Butabtranger in no wise they should follow, will flee from hini: for , ‘i “- , ΝΜ , Υ they know not the ἀλλὰ φεύξονται ἀπ᾿ αὐτοῦ" Ort οὐκ. οἴδασιν τὼν ἀλλοτρίων voice ΟΥ̓ strangers. put will flee’ from him, because they know not of strangers 6 This parable spake Σ ’ ᾿ ὶ ᾿ Se ees Ὁ Jesus unto them: but THY φωνήν. 6 Ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ Ἰησοῦς, they understood not the voice. This allegory 4spoke /3to *them ‘Jesus, what things they were ΕΝ \ » ͵ rz. tl Ὁ Τὰ eS wheh he spake anto. ἐκείνοι. δὲ Οὐκ ἔγνωσαν τίνα "hv" ἃ ἐλάλει αὐτοῖς. them. but they knew not what it was which he spoke to them. δ το π|}: © — αὐτῷ T[Tra]. 4 avOpwrov of man Το & — καὶ εἶπεν L[A]. ‘+ «aiandGrtraw. Ε-- δὲ and irtra’ h — καὶ TTrA. i— ταῦτα 1. k μετ᾽ αὐτοῦ ὄντες {ὺῤΠ ΤΑ. ᾿ εἶπαν τ. m—ovpy[L]ttra. °° φωνεῖ hecalistTtra. +°— ka’ TIA. Ρ πάντα all (his own) LTTra. 4. ἀκολουθήσουσιν will they follow Litraw. τὸ it might be rr, 4 Kal θύσῃ Kai ἀπολέσῃ ἐγὼ ἦλθον ἵνα ζωὴν be JOHN. 7 Ἐὖπεν "Said “therefore ‘again *to “them ὑμῖν, ‘ore! ἐγώ εἰμι ἡ θύρα τῶν προβάτων. ὃ πάντες Soot to you, that I am the door’ofthe — sheep, ; All whoever ὑπρὸ ἐμοῦ ἦλθον!" κλέπται εἰσὶν καὶ λῃσταί" ἀλλ᾽ οὐκ.ἤκουσαν before; me came thieves are and robbers; but “did "ποὺ Shear αὐτῶν τὰ πρυβατα. 9 ἐγώ εἰμι ἡ θύρα" OL ἐμοῦ ἐάν τις i them ‘the *sheep, I am the door: by “me if anyone ‘gi καὶ εἰσελεύσεται Kai ἐξελεύσεται, Kal "εἰσέλθῃ" σωθήσεται, ᾿ _enter in he shall be saved, and shall go in and- ’ shall go but, and κλέψῃ 'ομὴν εὑρήσει. 10.ὁ κλέπτης οὐκ. ἔρχεται εἰ μὴ ἵνα pasture shall find. The thief comes not except that he may steal «ἔχωσιν, and may kill and may destroy: I came that life they might have, Kai περιόσὸν ἔχωσιν. 11 ᾿Εγώ εἰμι ὁ ποιμὴν ὁ καλός" ὁ and abundaz%ily might have [it]. I am the ?shepherd ‘good. The ποιμὴν ὁ καλὸς τὴν. Ψυχὴν. αὐτοῦ τίθησιν ὑπὲρ τῶν προβά- “shepherd 1yood his life lays down -for' the sheep: των. 12 0.ucOwroc-"5é," Kat obK.ov ποιμήν, οὗ οὐκ but the hired servant, and who is not [the] shepherd, whose "ποῦ εἰσὶν! τὰ πρόβατα ἴδια, θεωρεῖ τὴ» λύκον ἐρχόμενον, καὶ *are “the «sheep - ‘own, sees the wolf coming, and οὖν "πάλιν αὐτοῖς! ὁ Ἰησοῦς, ᾿Αμὴν ἀμὴν λέγω 1 Jesus, Verily verily Isay ἀφίησιν τὰ πρόβατα καὶ φεύγει" Kat ὁ λύκος ἁρπάζει αὐτὰ eaves the sheep, and flees ; andthe wolf seizes them kai σκορπίζει Ira πρόβατά: 13 ὁ. δὲ μισθωτὸς “φεύγει! ὅτι and. scatters _, the sheep. Now the kired servant flees because , r ‘ © ~ 4 ‘ cw be μισθωτός ἐστιν, καὶ οὐ.μέλει αὐτῷ περὶ THY προβάτων. a hired servant heis, and is not himself concerned about the sheep. 14 Zo εἶμε ὁ ποιμὴν ὁ καλός" καὶ γινώσκω ᾿. τὰ ἐμά, - am the ?shepherd ‘good; and Iknow those that [are] mine, καὶ *ywwwoKkopat ὑπὸ τῶν ἐμῶν." 15 καθὼς γινώσκει and . am known of ¢ those that [are] mine. As Sknows pe ὁ “πατήρ, κἀγὼ γινώσκω τὸν πατέρα' Kai τὴν. Ψψυχήν.μου *me ‘the ?Father,. I also -know the Father; and my life τίθημι ὑπὲρ τῶν «προβάτων. 16 καὶ ἄλλα πρόβατα ἔχω, Ilay down for -the sheep. And other ‘ sheep Ihave, ἃ οὐκιἔστιν ἐκ τῆς. αὐλῆς.ταύτης" κἀκεῖνά “we δεῖ! which are not of this fold ; those also “me ‘it *behoves ἀγαγεῖν, καὶ τῆς. φωνῆς. μου ἀκούσουσιν' καὶ ὕγενήσεται! μία ἕο Ὀσίηρσ, and miy voice they willhear; and _ there shall be , one ποίμνη, εἷς ποιμήν. 17 διὰ τοῦτο “ὁ πατήρ με! ἀγαπᾷ, : flock, «one shepherd, On this account the Father me loves, " Ore ἐγὼ τίθημι τὴν. Ψψυχήν.μου, ἵνα πάλιν λάβω αὐτήν. because I lay down my life, that again Imaytake ‘it, | 18 οὐδεὶς αἴρει αὐτὴν ἀπ᾽ ἐμοῦ, ἀλλ᾽ ἐγὼ τίθημι αὐτὴν ἀπ᾽ Noone takes it . from me, but © I laydown it of ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω͵ myself. Authority Lhavetolaydown it, © and authority [have ͵ - WOVE or , ἀν ate ᾿ »» \ πάλιν λαβεῖν αὐτήν ταύτην τὴν: ἐντολὴν ἔλαβον παρὰ; again totake — it. This commandment I received from τοῦ πατρός μου.. 19° Σχίσμα. toby" πάλιν: ἐγένετο ἐν τοῖς my Father. A division therefore again there was among’ the 5 αὐτοῖς πάλιν LF — πάλιν αὐτοῖς τ; — αὐτοῖς A. ἐμοῦ GLTrA ; — πρὸ ἐμοῦ T. ὙΠ — δὲ but τ{ττ]. (fra πρόβατα] A) 6 δὲ μισθωτὸς φεύγει [{Π]Ὑτὰ. mine know me LrTra. 8 δεῖ we LTTrA.. 4 — οὖν Letra. χα ἔστιν LTTrA. 2 γενήσονται ‘tra, t — ὅτι [L]tr[a]. 215 7 Then said Jesus unto them again, Ve- _rily, verily, I say unto you, I am the door of the sheep. 8 All, that ever came before mo are thieves and rob- bers: but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved and shall' go in and out, and find pasture. 10 The thief cometh not,but for tosteal,and to kill, and to destroy: I am come that they ‘might have life, and that they might have tt more: abundantly. 11 I am the goodshep- herd: the good shep- herd giveth his life for the sheep. 12 But he that is an hireling, and not the shepherd, whose pwn the sheep are not, seeth the wolf coming, and leavéth the sheep, and fleeth: and the wolf catcheth them, and scattereth theshcep. 13 Thehire- ling fleeth, because he is an hiréling, and car- eth-not for the sheep. 14 I am the good shep- herd, and know my sheep, and am known of mine. ‘15 As the Father knoweth me, even so know I the Fa- ther: and I lay down my life for the sheep, 16 And other ‘sheep L have, which are not of this fold: them alsq I . Moust bring, and they shall hear my voice; and there shall be one fold, and one shep- herd. 17 _ Therefore doth my Father love me, because l lay down my life, that 1 might ‘take it again. 18 No man taketh it from me, but 1 lay if down of myself. I- have power -to lay it down, and I have power [0 take it again.. This commandment have I recéived of my Father. 19. There was a division therefore againamong the Jews for these ¥ ἦλθον πρὸ 7, -- τὰ πρόβατα. . Σ γινώσκουσίν με τὰ ἐμά those that [419] © με ὃ πατὴρ LITA. 216 IQANNHS. es sayings. 20 Ang an, Loudaiorc διὰ τοὺς. λόγους τούτους. 20 ἔλεγον “δὲ! a devil, and is mad: ἈΝΑ ἊΣ on peed ee of : these won said. but why hear ye him i ape Ἂ ’ jas 21 Others said, These πολλοὶ ἐξ αὐτῶν; Δαιμόνιον EXEL καὶ μαιψεται" τι αὐτοῦ SSE ΠΑΡ Θ ardent aN, ΟΕ einem, Ademon hehas and ismad; why him him that hath a devil. ἀκούετε + 9] CARN ie z Ταῦ ὰ te ποῦ ἢ Can a devil open the 2 Ὁ ἔλεγον, αὐτὰ. TA ρηματαᾶ OVK.EGTLY eyes of the blind? do ye hear ? Others ane These sayings are ἘΞ Uthose] δαιμονιζομένου: μὴ δαιμονιον δύναται τυφλῶν _ of one possessed by a demon.’ 7A Sdemon is able of [the] blind [the] ὀφθαλμοὺς 'ἀνοίγειν": : eyes to open? ᾿ : 122 Ἐγένετο.δὲ τὰ Séyxaima' - ἐν *roic! Ἱεροσολύμοις, a And took place the feast of dedication at Jerusalem, Kai" χειμὼν iv? 23 καὶ περιεπάτει "ἡ" Ἰησοῦς ἐν τῷ ἱερῷ and winter it was. And ?was *walking 1Jesus in the temple 2 a tae | ~ Xr ewes ho pe δ ἌΡΑΣ Peet} ἐν. τῇ στοᾷ ‘TOU Σολομῶντος." 24 ἐκύκλωσαν οὖν αὐτὸν in the porch of Solomon.’ 1 *Encircled “therefore Shim : ~ a. Loe a ‘ " « ~ 22 And it was at οἱ Ἰουδαῖοι, καὶ ἔλεγον αὐτῷ, “Ewe more τὴν:Ψυχὴν. ἡμῶν ? ve ”; ς ἡν:ψυχήν-"μ Jerusalem the feast of ττὴ9 2Jews, and said tohim, Until when “ our soul the dedication, and it i; ἢ 3 a ie ee τα τὶ ἈΝ d was winter. 23 And αἰρεις 5 εἰ σὺ εἰ ὁ χριστόςς MELTE ἡμῖν παῤ- δας ie aaemane holdest thou in suspense? If thou art the Christ,,.° tell us plain- porch. 24 Then caime ῥησίᾳ. 25 ᾿Απεκρίθη παὐτοῖς! *b" Ἰησοῦς, Εἶπον ὑμῖν, καὶ the Jews round about jy, . 2Answered 3them 1Jesus, 1 told you, and him, and said unto > ΄ Lo» ΚΑΤ) copie ~ ΄ ~ , him, How long dost οὐ πιστεύετε. τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός thou. make us to yebelievenot. ΤῊΘ works which [ do in the name of “Father doubt ? If thou be the - ee ᾿ 3 = 9 Be ri, yeu 4 Christ, tell us plain- OU, ταῦτα μαρτυρεῖ περὶ ἐμοῦ" 26 οἀλλ᾽ ὑμεῖς οὐ ly. 25 716818 answered "my, these bear witness concerning me: ~ but: ye not them, I told you, and ete Ce Pa? ““} ᾽ ὌΝ , Pes eer 4 θ ‘ ye believed not: the πιστεύετε, Ῥοὺ. γάρ". ἐστε ἐκ τῶν προβάτων τῶν ἐμῶν, καθὼς works that I do in aay ‘believe, for yearenot of *sheep ny, Ss Father’ , the «ὦ : ῃ ἢ εὖ τῷ ͵ Foe mee ae τον εἶπον ὑμῖν." 27 τὰ πρόβατα τὰ ἐμὰ τῆς. φωνῆς. μου "ἀκούει," 26 But ye believe not, Isaid ἴο γοὰ “Sheep. my my voice hear, because ye arenot οὗ. > 4 , UP ΤΣ τον ~ στον om ay sheep, as. 1 said Καγὼ γινώσκω αὐτά" Kai. ἀκολουθοῦσίν μοι, 28 κἀγὼ SCwny unto you. 27 Mysheep, and’I know them, and they follow me; and I-.., lite = πολ τος αἰώνιαν " δίδωμι αὐτοῖς" καὶ οὐμὴ ἀπόλωνται εἰς. τὸν follow me: 5. πα L eternal: give them ; and in no wise shall they perish for : give unto them eter- ,/™ pepe) £ , το ἐν ἥν ἣν ~ ; ne nal life; and they @/WV4, Kat οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός. μου. 29 ὁ shall never perish, nei- ever, and “shall ‘not *seize “anyone them ont of my hand. z ther shall any man carnp.tuou" Yoo" δεδῶκεν μοι “μείζων πάντων" ἐστὶν" Kat Pons 29 My. ation, My Father ‘who has given[them]tome greater than all is, and which gave them me, οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς ‘TOU.raTodc-*pov." is greater than all; and no man is able to ene SN Oe tre ine 5 ss if ee luck them out of my 90 J καὶ ὁ πατὴρ ἕν ἐσμεν. “81 ᾿Εβάστασαν οὖν" πάλι ~ ather’s hand. 30 I and the Father one . ure. ‘Took “up ‘therefore *again and my Fatherareone. . , LS he x τ Be sues Ξ : 31 Then the Jews took λίθους ot Ιουδαῖοι ἵνα λιθάσωσιν» αὐτόν. 32 ἀπεκρίθη up stones again tO 7gtones ‘the Jews that they might stone him. “Answered stone him. 32 Jesus πο του δ ὅγε " 4 ea ad ears mie 3 δ᾿ answered them, Many αὐτοῖς ὁ Ἰησοῦς,. ἸΤολλὰ ’καλὰ "ἔργα" ἔδειξα ὑμῖν: ἐκ τοῦ noone’ ἰ8 8816 toseizé outof the hand of my Father. good works have [ 4+hem 1Jesus, Many good works I shewed you from shewed you from my ning " ἢ - ΡΝ » b » ον ἢ Father ; for which of πατροςι μου" διὰ ποῖον αὐτῶν ἔργον ὑλιθάζετε pe"; those works do ye my Father ; because of which ?of*them ‘work do ye stone .me? stoneme? 33 The Jews , a TAG - : ΄ ‘ - answered him, saying, 83 Απεκρίθησαν αὐτῷ οἱ ᾿Ιουδαῖοι: “λέγοντες," Περὶ καλρῦ For a good work we >Answered *him 'the Jews, ' saying, For agood ‘eotv thentT™ fdvocgarto have opened rtra.. δ ἐνκαίνια τ. 8 — τοῖς T. i_ Kat gtra.0 «[o) Tre, 1 Ξολομῶνος GLTAW ; τοῦ Σολομῶνος Tr. . ™ εἰπὸν T. 2 — αὐ- τοῖς T.* ο ἀλλὰ LTTrAW. « POTLOVKTTr. 4 -- καθὼς εἶπον ὑμῖν [L]TTr[A].° * ἀκούουσιν [are] hearing TTra. 5 δίδωμι αὐτοῖς ζωὴν αἰώνιον TTrA. «© *— μου (read The Father) τ. "ὃ what (be has given} Tira. ἣ πάντων μεῖζόν ὙττΑ. 5 — μου (read the Father) [Tr fa. ἡ --- οὖν T[Tr]. 3epya καλὰ LT, Δ — μου (read: the Father) ({L][trJa. Ὁ cue λιθάζετε TTra, ¢ —— λέγοντες LITrAW. ΧΕ. JOHN. . ‘ ἔργου οὐ.λιθάζομέν σε, ἀλλὰ περὶ βλασφημίας, καὶ Ore work wedonotstone thee, but for blasphemy, and. because x ν n ~ ‘ la ? ΄ ᾽ ~ ot ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν. 84 ᾿Απεκρίθη αὐτοῖς thou 7*a‘man ‘being makest thysclf ᾿ God. “Answered “them \ ~ ” : ~ t ~ , ‘ 40! ᾿Ιησοῦς, Οὐκ. ἔστιν γεγραμμένον ἐν τῷ. νόμῳ. ὑμῶν, ©’ Ἐγὼ : Jesus, Is it not written in your law, T felrra," θεοί ἐστε; 35 Ei ἐκείνους εἶπεν θεούς, πρὸς οὺς ὁ ' paid, *gods "ye *arc? If them he called gods, to whom the Ἄν. g, ~ ~ > , " ‘ ? ὃ ’ δ On « 2 λύγος froufeou eYEVETO, και OV.OUVATAL AUVONVAL ἢ γραφὴ . word of God came, (and “cannot *be *broken ‘the *scripture,) 36 ὃν ὁ πατὴρ ἡγίασεν Kai ἀπέστειλεν εἰς τὸν κόσμον, f{ofhim]whomthe Father sanctified and sent into ‘the world, ὑμεῖς λέγετε, “Ore βλασφημεῖς, ὅτι εἶπον, Yide "τοῦ" θεοῦ do ye say, Thou blasphemest, because Isaid, Son of God εἰμι; 37 εἰ οὐ-ποιῶ τὰ ἔργα τοῦ.πατρός μου, μὴ.πιστεύετέ Tam? 1 Idonot the works of my Father,. believe not pow 88 εἰδὲ ποιῶ, κἂν ἐμοὶ μὴ ἱπιστεύητε,! τοῖς ἔργοις me;. butif Ido, evenif me ye believe not, the works Ktiorettare," iva γνῶτε καὶ ἱπιστεύσητεϊ Ore ἐν ἐμοὶ ; believe, that ye may perceive and may believe . that in’ me [15] ᾿ δ΄ πατήρ, κἀγὼ ἐν παὐτῷ,! 89 ᾿Εζήτουν ποῦν" οπάλιν" the Father, andI in him. They sought ‘therefore again αὐτὸν πιάσαι" καὶ ἐξῆλθεν ἐκ «τῆς.χειρὸς αὐτῶν. 40 Kai | him to take, and he went forth, out of their hand ; and } Si Ἢ , ᾿ ee ΄ ᾽ Η , t = ᾿ἀπῆλθεν πάλιν πέραν Τοῦ ᾿Ιορδάνου, εἰς τὸν τόπον ὕπου ἦν , departed again beyond the ordan, to, the place where was P’'Iwavync' τὸ πρῶτον βαπτίζων" καὶ ἔμεινεν" ἐκεῖ, 41 καὶ John first baptizing; - and heabode there. And 'πολλοὶ ἦλθον πρὸς αὐτόν, Kai ἔλεγον, Ὅτι Ρ᾽ Τωάννης" μὲν τ many came to him, = and = said, John indeed σημεῖον ἐποίησεν οὐδέν᾽ πάντα.δὲ ὅσα εἶπεν ῬΙωάννης! “SSien did, no; but all whatsoever said John περὶ τούτου, ἀληθῆ ἦν. 42, Καὶ τἐπίστευσαν πολλοὶ concerning this [man], true were, And “believed many ει «. ? > , iH] a ἐκεῖ ELC αὐτόν. there οὐ ὁ —ihim. 11 Ἦν δε τις ἀσθενῶν Λάζαρος ἀπὸ Βηθανίας, Now there was acertain[man] sick, Lazarus of Bethany, { Chel ae , ᾿ 4 ~ , a ~ ἐκ τῆς κώμης " Μαρίας καὶ Μάῤθας τῆς. ἀδελφῆς: αὐτῆς. 2 ἦν of the village of Mary and Martha her sister *It *was δὲ ‘Mapia' ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα ‘and Mary who anointed the Lord withointment and wiped τοὺς πόδας αὐτοῦ ταῖς.θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς. Λάζαρος his feet with her hair, whose brother Lazarus ἠσθένει. ὃ ἀπέστειλαν οὖν ai ἀδελφαὶ πρὸς αὐτὸν λέγου- owas sick, “Sent Stherefore*the “sisters to him, say- : x ~ ? ~ ‘ are. ~ σαι, Κύριε, ide ὃν φιλεῖς aobevel. 4 ᾿Ακούσας. δὲ ὁ Ἰησοῦς ing, Lord, lo, he whom thou lovest is sick. But *having “heard Jesus Η͂ ΄ > ᾽ « ‘ εἶπεν, Αὕτη ἡ ἀσθένεια ovK.toriy πρὸς θάνατον, ἀλλ᾽ ὑπὲ _ Said, This sickness , is not unto τῆς δόξης τοῦ θεοῦ, ἵνα δοξασθῇ death, but . for 4 en ~ ~ ᾽ ὁ υἱὸς τοῦ θεοῦ δι 217 stone thee not; but for blasphemy ; and be- cause that thou, being a man, makest thyself God. 34 Jesus answer- ed them, Is it not written in your law, I , said, Yeare gods? 35 If he called. them ‘gods, unte whom the word of God came, and the scripture cannot be broken; 36 say ye of him, whom the Father hath ‘sanetificd, and sent into the world, Thou blasphemest; be- cause I said, I am the Son of God? 37 If I do not the works of ny Father, believe me not. 38 But if’ 1 do, though ye believe not me, believe the works: that yemay know, and believe, that the Fa- ther ts in me, andI 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 him, and said, John did no mi- racle; but all things that John spake of this man were true. 42 And many believed on him there. XI. Now se certain man was sick, named Lazarus, of Bethany, , the town of Mary and her sister Martha. 2 (ΘὉ- was that Mary which anointed the Lord with ointment, and wiped hts feet with her hair, whose brother Lazarus’ was sick.) 3 Therefore - his sisters sent unto him, saying, Lord. be- hold, he whom thou lovest is sick. 4 Whan Jesus heard that, 1ie Q said, This sickness is not unto death, but for the glory of God, that the Son of God: the glory. of God, that ‘may be glorified the Son of God by might be glorified " ἃ [ὃ] τ. “Ὁ ὅτι that yrra. f εἶπον L. Β ἐγένετο. τοῦ θεοῦ T. Β- τοῦ T. i πιστεύετε Τ.. Κ πιστεύετε LTTr. 1 γινώσκητε may Know Ltr. ™ τῷ πατρί (he Father Lrtra. 2 [οὖν] Tra. ο — πάλιν τ. Ρ Ἰωάνης Tr. » ΄ ν᾿ νας ας εν = : ἐπίστευσαν εἰς αὐτὸν ἐκεῖ LTTrA. S++ τῆς Τὶ “ ὃ Μαριὰμ tr. ᾳ ἔμενεν L, τ πολλοὶ, 218 thereby. 5 Now Jesus lored Martha, and her Bisier, and Lazarus. 6 Wien be had heard therefore that he war gick, he abode twodays atill'in the same place where he was. 7 Then efter that saith he to 7.is disciples, Let us go into Judza again. 8 His disciples say un- to him’ Master, the Jews of late sought to stone thee; and go- ost thou thither again? 9 Jeeus answered, Are there not twelve hours in the day? If any man walk in ‘the day, he stumbleth not, be- cause he seeth the πεν of this world. 10 But {i a man walk in the night, he stumbleth, because there is no light in him. 1] These things said he: and after that he saith unto them, Our friend Lazarus sleepeth ; but I go, that }. may a- wake him out of sleep. 12 Thon said his disci- ies, Lord; if he sleep, e shall, do well. 13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest insloep. 14 Then said Jesus unto them plainly, Lazarus is Gexd. 15 And I gm lad for your sakes hat I was not there, to the intent ye may believe ; nevertheless let us go unto him. 16 Then said Thomas, which is called Didy- mus, unto his fellow- Gisciples, Let as also 0, that we may die with him, 17 Then when Jesus eame, he found that he had lain in the°- grave four days al- ready. 18 Now Beth- any was nigh unto Jerusalem, about fif- teen furlongs offs 19 and many of the Jews came,to Martha and Mary, to comfort them.concerying their IQANNH®S ΧΙ : aac $ , ; ; αὐτῆς. 5 Ἢγάπα δὲ ὁ ᾿Ιησοῦς τὴν Ἰάρθαν καὶ τὴν ἀδελφὴν it. “Loved ‘now *Jesus Martha and ®sister > Ὁ“ 4 % 4 « αὐτῆς καὶ τὸν Λάζαρον. 6 ὡς οὖν ἤκουσεν ὅτι ἀσθενεῖ, her and Lazarus, When therefore hehcard that he is sick, τότε. μὲν epervey ἐν ἦν τόπῳ δύο ἡμέρας. 7 Επειτα then indeed heremained in which “he*was ‘place two duys. Then μετὰ τοῦτο λέγει τοῖς μαθηταῖς, Λγωμεν εἰς τὴν lovdaiay after this hosays tothe disciples, Let us go into Judea A ἢ , ~ a , ~ ΄ πάλιν. ὃ Λέγουσιν αὐτῷ οἱ. μαθηταί, σῬαββί,": νῦν ἐζή- again. *Say “to "him ‘the "disciples, Rabbi, just now *were , « ~ ‘ A ‘ ΄ Ὗ ~ τουν σε APacar ot ᾿Ιουδαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ; *seeking “thea *to®stone ‘the Jews, end again goest thou thither? > , 4 ~ » ‘ of , > 9 ᾿Απεκρίθη. Yo" ᾿Ιησοῦς, Οὐχὶ δώδεκά Τείσιν ὥραι! τῆς 2 Answered 1Jesus, *Not Stwelve “are *there hours “in the « o, . ἐ ~ ~ ,΄ ἡμέρας; ἐᾷν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ-προσκόπτει, day ? If anyone walk in the, .day, he stumbles not, ! ~ - , ὅτι τὸ φῶς τοῦ.κόσμου.τούτου βλέπει" 10 ἐὰν.δὲ τις because the light of this world he seés ; but if anyone περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὕτι τὸ φῶς οὐκ ἔστιν ἐν walk in tho night, be etumbles, because the light is not in αὐτῷ. 11 Ταῦτα εἶπεν, καὶ μετὰ τοῦτο. λέγει αὐτοῖς, Aa- him. These things he said; and after this hesays tothem, La- « , « - ‘ . s w Zapog ὁ. φίλος. ἡμῶν κεκοίμηται" ἀλλὰ πορεύομαι ἵνα ἐξ- zerus our friend "᾿ tds fallen agleep ; “but Igo that I may υπνίσω αὐτόν. 12 Εἶπαν οὖν" οὶ. μαθηταὶ! "αὐτοῦ," Κύριε, awake him. 7Said ‘therefore his disciples, Lord, εἰ κεκοίμηται σωθήσεται. 18 Ἑἰρήκει δὲ ὁ ᾿Ιησοῦς περὶ if he has fallen asleep he will get well. But *had “spoken 1Jesus of τοῦ.θανάτου.αὐτοῦ" ἐκεῖνοι.δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως his death, butthey thought that of the rest τοῦ ὕπνου λέγει. 14 τότε “οὖν! εἶπεν αὐτοῖς ὁ Ἰησοῦς of sleep he speaks. Then therefore “said to *them Jesus γε , ΄ 7 , \ ἢ 2 ~ παῤῥησίᾳ, Λάζαρος ἀπέθανεν. 15 καὶ χαίρω. Ov ὑμᾶς, plainly Lazarus died. And 1 rejoice on your account, ἵνα πιστεύσητε, ὅτι οὐκ-ἤμην ἐκεῖ" “ἀλλ᾽! ἄγωμεν πρὸς in order that ye may belicve, that Iwasnot there, But letusgo to αὐτόν. 16 Εἶπεν οὖν Θωμᾶς, ὁ λεγόμενος Δίδυμος, τοῖς him, *Said ‘therefore Thomas, called Didymus, to the ἰσυμμαθηταῖς," "“Aywusy καὶ ἡμεῖς, ἵνα ἀποθαύῶμιν per’ fellow-disciples, Let “go also ‘us, that we may dio with αὐτοῦ. him. 17 8 EMwy" οὖν ὁ ᾿Ιησοῦς ὃ etpey αὐτὸν τέσσαρας “Having *come *therefore ‘Jesus found him four | Ἰἡμέρας ἤδη" ἔχοντα ἐν τῷ μνημείῳ. .18 ἦν.δὲ *y' Βηθανία days already having been in the tomb, Now ?was ‘Bethany bd ‘ ~ « λύ : « ᾽ SY , ͵ ᾿ C 1 \ ἐγγὺς τῶν ἹἹεροσολύμων, ὡς ἀπὸ σταδίων δεκαπέντε 19 ‘wat near to Jerusalem, about "ὍΣ “furlongs ‘fifteen, and πολλοὶ! ἐκ τῶν ᾿Ιουδαίων' ἐληλύθεισαν πρὸς τὰς περὶ" many of the Jews had come unto teLOse around Μάρθαν kai "Μαρίαν," ἵνα παραμυθήσωνται αὐτὰς περὶ Martha and Mary, that they might console them concerning + [αὐτοῦ] (read his disciples) L. 2+ αὐτῷ to him Lr. LTTrAW, αὐτῷ to him Tra, h + καὶ and L. indy ἡμέρας TrA ; — ἤδη T. (read lad come to Martha) πιὰ. . Σ Ῥαββεί τ. Ὁ [οἱ μαθηταὶ] a. © ἀλλὰ LTTrA, ¥Y—OGLTTrAW. “5 Spal εἰσιν © — αὐτοῦ (read the disciples) LT; f a “pe συνμαθηταῖς 1. ἐ Ἦλθεν came L. z k— 77, ᾿ πολλοὶ δὲ ETTrA. 2 τὴν Ὁ Μαριάμ, LTTrA. 4 [οὖν] τ,.’ Ν, ἘΚ ΎΨΎ , ἘΝ: νυν συν eS eee - ᾿ μ᾿ 4 7 κα XI. JOHN. τοῦ. ἀδεχφοῦ σαυτῶν.! 20 ἡ οὖν. Μάρθα we ,ἤκουσεν ὅτι Po" their brother. Martha therefore when she heard that ᾿Ιησοῦς ἔρχέται, ὑπήντησεν αὐτῷ" Μαρία.δὲ ἐν τῷ οἴκῳ ἐκα- vesus is coming, met him; butMary in the house was 3 ῃ ΄ ‘ κ᾿ 2 = a 5 utcero. 21 εἶπεν. οὖν «ἡ" Μάρθα πρὸς "τὸν! ᾿Ιησοῦν, Κύριε, εἰ Blttng. ‘Then said Martha to Jesus, ‘Lord, if ἧς ὧδε, "ὁ. ἀδελφός. μου οὐκ.ἂν. ἐτεθνήκει." 22 ‘adda! thou hadst been here, my brother had not died ; but καὶ viv olda ὅτι ὕσα ἂν. αἰτήσῃ τὸν θεόν, δώσει even now Iknow that whatsoever thou mayest ask of God, ?will *give σοι ὁ θεός. 23 Λέγει αὐτῇ ὁ Ἰησοῦς, ᾿Αναστήσεται ὁ ἀδελφός *thee ‘God, Says to her Jesus, SWill *rise “again “brother σου. 24 Acyer αὐτῷ" Μάρθα, Οἶδα bre ἀναστήσεται ἐν τῇ κὰν ὦ Says tohim Martha, I know that he willrise again in the ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 25 Εἶπεν airy ὁ Ἰησοῦς, resurrection in the last ay 2Said *to ther ‘Jesus, πιστεύων εἰς EME, 2 , > t ΕΣ , ‘ ε ὩΣ « Ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωῆ. ὁ υὐδιϊονο5, on me, I am the resurrection and the life: he that κἂν ἀποθάνῃ ζήσεται. Wea πᾶς ὁ ζῶν καὶ πιστεύων though hedie he shall live; and everyone who lives θὰ belioves εἰς ἐμέ, ov ἀποθάνῃ εἰς τὸν. αἰῶνα. πιστεύεις τοῦτο; on me, innowise shall die for ever. Believest thou this? 27 Λέγει αὐτῷ, Ναί, κύριε. ἐγὼ πεπίστευκα Ori σὺ εἶ ὁ Shesays tohim, Yea, Lord; I have believed that thou art the χριστύς, ὁ υἱὸς τοῦ θεοῦ, ὁ εἰς τὸν κόσμον ἐρχόμενος. Christ, the ὅπ of God, who into the world comes, 28 Kai “ταῦτα! εἰποῦσα ἀπῆλθεν, καὶ ἐφώνησεν Μαρίαν" And these things having said she went away, and called Mary Τὴν ἀδελφὴν αὐτῆς λάθρα," *elzrovea," Ὃ διδάσκαλος πάρ- her sister secretly, saying, The teacher is ἐστιν καὶ φωνεῖ σε. 29 ᾿Εκείνη ἃ ὡς. ἤκουσεν δἐγείρεται! ταχὺ come and calls thee. She when she heard risesup quickly καὶ “ἔρχεται! πρὸς αὐτόν. 30 οὔπω.δὲ ἐληλύθει ὁ ᾿Ιησοῦς and ‘comes to him. — Now not yet had 7come \Jesus εἰς τὴν κώμην, ἀλλ᾽ ἣν ἃ ἐν τῷ τόπῳ ὕπου ὑπήντησεν αὐτῷ into the village, but was. in the place where *met shim G , « ry? ~ co” ᾽ prs ? ~ τ": ἡ Μάρθα. 31 οἱ οὖν. Τουδαῖοι οἱ ὄντες per’ αὐτῆς ἐν τῇ οἰκίᾳ ‘Martha. The Jews therefore who were with her in the house καὶ παραμυθούμενοι αὐτήν, ἰδόντες τὴν “ Μαρίαν" ὅτι ταχέως and ‘consoling her, having seen : Mary that quickly ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ, ἰλέγοντες," “Ort sherose up and went out. followed her, saying, ὑπάγει εἰς TO μνημεῖον iva κλαύσῃ ἐκεῖ. 32‘H.oby.£Mapia" She is going to the tomb that she may weep there. Mary therefore we ἦλθεν ὅπου ἦν 6" ᾿Ιησοῦς, ἰδοῦσα αὐτὸν ἔπεσεν ‘ic when ΒΠ6 came where *was ‘Jesus, secing him, fell \at ‘ 56 ? “ ἢ Ω ᾽ a me ᾽ ΄ τ τοὺς ποδας. αὐτοῦ, λεγουσα αὐτῴ, Κύριε, εἰ ne ὧδε his feet, saying tohim, Lord, if thou hadst been here ovx.dvkarebaviv pou! ὁ ἀδελφός. 88 Ἰησοῦς οὖν we εἶδεν *had *not *died my .*brother. Jesus therefore when hesaw 2 — αὐτῶν (read [their] brother) Trra. P — ὃ GLTTrAW. 5 οὐκ av ἀπέθανεν (ἐτεθνήκει A) ὁ ἀδελφός μου LTTrA. π τοῦτο this TTrA, ἃ Μαριὰμ LTTra. Y λάθρᾳ, Ὁ ἠγέρθη rose Up LTrA. < Ὥρχετο came Tra. δόξαντες thinking TTrA. . & Μαριὰμ TTra. τοὺς πόδας GTTrAW. ᾿Κ μου ἀπέθανεν TTrA. 2 εἴπασα Tr. d + ἔτι yet Ltr[A]. b — 6 LTTra, a— ἡ GL! * — ἀλλὰ [Β]ΤΊτΑ. a + δὲ and (she) Ὑτ[ Α]. 219 brother. 26 Then Mar- ha, as. soon as she heard that Jesus was coming, went and mt him; .but Mary sat suill™ in the house. 21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22 But I know, that even now, what- soever thou wilt ask of God, God will give at thee, 23 Jesus saith unto her, Thy -:bro- ther shall rise again. 24 Martha saith unto him, I Enow that he shall rise again in the resurrection at: the, last day. 25 Jesus said unto her, I am the resurrection, and the life: he that be- lieyeth in me, though he were dead, yet shall he live: 26 and whoso- ever liveth and believ- eth in me shall never die. Believest thou this? 27 She saith un- to him, Yea, Lord: I believe that thou art the Chhist, the Son of God, which should come into the world, 28.And when she had so said, sho went her way, and called Mary her sister secretly, say- ing, The Master is come, and calleth for thee. 29 As soon ag 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. 381 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followedher, saying, She goeth un- to the grave to weep, there. 32 Then when Mary was come where Jesus was, and saw him, she fell down at bis feet, saying unto him, Lord; if thou hadst been Here, my brother had not died. 33 When Jesus there+ fore suw her wecping, ¥ — τὸν [Tr], Y + ἡ LETrA, © Μαριὰμ LTEa, i αυτοῦ εἰς (πρὸς TYrA) 220 and the Jews also weeping «vhich,. came with her, he groancd in the spirit, and was troubled, 34.and said, Where have ye elaid him? They said unto him, Lord, come and wee.” 35 Jesus wept. 36 Then said the Jews, Behold how he loved him! 37 And some of them suid, Could not ‘this man, which open- ed the eyes of the ‘blind, have caused “that even this man should not have died? 38 Jesus therefore a- 'gain groaning in him- self cometh to - the grave. It was a caye, and a stone Jay upon it: 39 Jesus said, Take ye away the stone;: Martha, the sister of him that was dead, saith unto him, Lord, by this time he stink- eth: for he hath been dead four days. 40 Je- sus saithunto her, Said I not unto thee, that, if thou ‘wouldest be- lieve,.thou shouldest see the glory of God? 41 Then they took a- way 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 kuew that thou hear- est mé always: but be- cause of the people which stund ‘by I said’ it, that they may be- lieve that thou hast. sent me, 43 And when he thus had spoken, he cricd with a. loud: woice, Lazarus, come forth. 44 And he that was dead came forth, bound hand and foot with grayceclothes: and his face was bound about with a napkin. Jesus 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 1 ἐδύνατο LTTrA. P ὄψῃ thou shouldest see Lrvraw. 8 + αὐτὸν him t[Tr]a: GTTrA. ‘around with a handkerchief bound about,’ IQANNHGAS. XI. αὐτὴν κλαίουσαν, καὶ τοὺς συνελθόντας αὐτῇ ᾿Ιουδαίους her weeping, and the *who*came*with “her Jews KAMLOVTAC,. ἐνεβριμήσατο τῷ πνεύματι, καὶ ἐτάραξεν ἑαυτόν, weeping, he groaned in ape it, and troubled himself, 84 καὶ εἶπεν, Ποῦ τεθείκατε, αὐτόν; Λέγουσιν αὐτῷ, Κύριε, ‘and ιβαϊὰ, Where have yclaid him; They say tohim, Lord, ἔρχου καὶ ice. 35 ᾿Εδάκρυσεν ὁ ᾿Τησοῦς. 36 ἔλεγον οὖν ᾿ οἱ come and sce. *Wept 1 Josus, “Said *therefore *the Ἰουδαῖοι, “Ide πῶς ἐφίλει αὐτόν. 87 Τινὲς. δὲ ἐξ αὐτῶν *Jews, Βωμοϊὰ how heloved him! But some of them εἶπον, Οὐκ. ἠδύνατο! οὗτος ὁ ἀνοίξας τοὺς. ὀφθαλμοὺς - said, Was not “able this eee who opened” the eyes eee τοῦ τυφχοῦ, ποιῆσαι! iva Kai οὗτος μὴ. ἀπο Εν ofthe blind [man], to have caused that also this one should Dot have-died ? 38 Ἰησοῦς οὖν πάλιν πὲἐμβριμώμενος" ἐν ἑαυτῷ ἔρχεται Jesus therefore again groaning in himself ‘comes εἰς TO μνημεῖον. ἦν.δὲ: σπήλαιον, Kai λίθος ἔπέκειτο ἐπ᾽ to the tomb, ‘Now it was a cave, and astone waslying upen αὐτῷ. 39 λέγει "ὁ" Τησοῦς," Λρατε τὸν λίθον. Λέγει αὐτῷ it. *Says ‘Jesus, stone, «- > ~ ἡ ἀδελφὴ τοῦ Sthe ‘sister "of *him °who Take away the Bs ae 1to “him °reAynKoroc' Μάρθα, Κύριε, ἤδη ὀζει" Shas **died, *Martha, Lord, already he stinks, τεταρταῖος yao ἐστιν. 40 Λέγει αὐτῇ ὁ Ιησοῦς, Οὐκ. εἴπόν Said I not τὴν δόξαν τοῦ θεοῦ; οἵ Goi? ἢ *four nee ‘for it 515, “Says “to *her. 1 Jesus, Gol, ὅτι ἐὰν πιστεύσῃς, Power! to thee, that if thou shouldest believe, thou'shalt see the - glory 41 "Hoav οὖν τὸν λίθον Ἰοῦ ἣν ὁ τεθνηκὼς κείμενος." They took away therefore’ the stone whcre*wasS*the °*dead “laid. Ὁ δὲ Τησοῦς ἠρὲν τοὺς ὀφθαλμοὺς ἄνω, καὶ εἶπεν, Πά- And Jesus lifted [815] eyes upwards, and said, Fa- TEO, εὐχαριστῶ σοι ὅτι ἠἤκουσάς pov. 42 ἐγὼ. δὲ yew ὅτι Fay Ithank thee that thou heardest me ; and I knew that ἀλλὰ διὰ τὸν ὄχλον τὸν περι- πάντοτε prov’ ἀκούεις" but on account of the crowd who © stand always’ me thou hearest ; εστῶτάα εἶπον ἵνα πιστεύσωσιν ore ov μξ ἀπέστειλας. I said [it], that they might. believe that thoi me didst send. 43 Kai ταῦτα οεἰπών, φωνῇ μεγάλῳ ἐκραύγασεν, Λά- And these sie having said, witha ?voice ‘Loud he cried, La- Caps, δεῦρο ἔξω. 44 Καὶ" ἐξῆλθεν ὑ τεθνηκώς, δεδεμένος zarus, come forth. And came forth he.who had been dead, bound — τοὺς πόδας Kai Tac xetoac κειρίαις, Kai 7.0Yc.avrov feet and hands with erayesinthes, and his face σουδαρίῳ περιεδέδετο. λέγει αὐτοῖς. ὁ Ἰησοῦς, Λύσατε *Says “to*them | _ ‘Jesus, Loose αὐτὸν καὶ ἄφετε" ᾿ ὑπάγειν. him and let [μ1π} go. -45 ἸΤολλοὶ οὖν ἐκ τῶν ᾿Ιουδαίων ot ἐλθόντες pee THY Many. therefore o£ the Jews .who came ‘Mapiav" καὶ θεασάμενοι "ἃ" ἐποίησεν db Ἰησοῦς," ἐπίστευσαν Mary and saw what “did ‘Jesus, believed εἰς αὐτόν. 46 τινὲς. δὲ ἐξ “αὐτῶν ἀπῆλθον πρὸς τοὺς Papi- on him; butsome .of them “went to the .Phari- 5 τετελευτηκότος LtTraW. —— Kat w—o “ines m ἐμβριμούμενος T. n — δ L[tTr]. ᾳ — οὗ ἣν ὃ τεθνηκὼς κείμενος GLIT?:A, τ Μαριὰμ, LTTra. 70 ἴτα. (reud he did) @LIT:aw. AL ΟἾΟΝ; ͵ aot ᾽ . ΥΩ ᾽ . χ Δ’ Ἶ ~ 47 , oaiove καὶ *eirrov" αὐτοῖς Ya! ἐποίησεν τὸ ᾿Ιησοῦς. 47 συνήγα- 068 and told them what did ‘Jesus. Gathered γον οὖν ot ἀρχιερεῖς καὶ οἱ Φαρισαῖοι συνέδριον, καὶ ἔλεγον, therefore the ehict priests and the Pharisees acouncil, and said, Ti ποιοῦμεν; Ort οὗτος ὁ ἄνθρωπος πολλὰ "σημεῖα ποιεῖ." What do we? for tims man many sigus does. 48 ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν" If welotalone him thus, all willbelieve on him, καὶ ἐλεύσονται ot Ῥωμαῖοι καὶ ἀροῦσιν ημῶν καὶ τὸν τόπον anil willcome the Romaus and willtukeawayfromus both the place καὶ TO ἔθνος. 49 Eié.dé.rte ἐξ αὐτὼν, Καιάφας, ἀρχιερεὺς aud the nation, But acertain one of them, Caiaphas, high priest ὧν 'TOU.EVLAUTOU.EKEivoU, εἶπεν αὐτοῖς, Ὑμεῖς οὐκ οἴδατε being of that year, said tothem, Ye know Ana . ͵ ~— “ οὐδέν, 50 οὐδὲ ὑδιαλογίζεσθε! ὅτι συμφέρει “ἡμῖν" ἵνα εἴς nothing, nor consider that it is profitable forus that one ἄνθρωπος ἀποθάνῃ ὑπὲρ Tov λαοῦ, καὶ μὴ ὅλον τὸ ἔθνος man should die for the people, and -not “whole ‘the nation ἀπόληται. 51 Τοῦτο.δὲ ap’ ἑαυτοῦ οὐκ.εἶπεν, ἀλλὰ apy- should perish, But this from himself he said not, bat high “ερεὺς ὧν τοῦ. ἐνιαυτοῦ ἐκείνου, “προεφήτευσεν ὅτι “ἔμελλεν" _ priest being .of that year; prophesied that *was *about fo" Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους, 52 καὶ οὐχ ὑπὲρ 1Jesus to die for the nation; and not for τοῦ ἔθνους μόνον, ἀλλ᾽, ἵνα Kai τὰ τέκνα τοῦ θεοῦ τὰ διεσκορ- the nation only, bnt that also the children of God who have beeh πισμένα συναγάγῃ εἰς ἕν. 88 ἀπ᾽ ἐκείνης οὖν scattered abroad he might guthertogether into one, , From that “therefore THC ἡμέρας συνεβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν. day they took counsel together thac they might kill him, 54 "Inootc οὖν" ἰοὺκ ἔτι" παῤῥησίᾳ περιεπάτει ἐν τοῖς : Jesus therefore no longer publicly walked among the Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς Jews, but went away thence into the country near the ἐρήμου, “εἰς ᾿Εφραὶμ λεγομένην πόλιν, κἀκεῖ "διέτῥιβεν" desert, to *Hphraim™~ Scalled ‘a *city, and there he stayed μετὰ τῶν. μαθητῶν ἰαὐτοῦ. : with: his disciples. 55 “Hy.dé ἐγγὺς τὸ πάσχα τῶν ‘lovdaiwy, rai ἀνέβησαν Now ‘was ’near ‘the *passover of ‘the sJews, and went up .todXoi εἰς ‘Teposdhupa ἐκ τῆς χώρας πρὸ τοῦ πάσχα, ἵνα many to Jerusalem outof the country before the passover, that ayviowow ἑαυτούς. 56 ἐζήτουν οὖν τὸν ᾿Ιησοῦν, καὶ they might purify themselves. They were seeking therefore Jesus, and MéNeyov' per’ ἀλλήλων ἐν τῷ ἱερῷ ἑστηκότες, Τί δοκεῖ were saying among one another in the temple standing, What Joesitseem ὑμῖν, Ore οὐμὴ ἔλθῃ εἰς THY ἑορτήν ; 47 Δεδώκεισαν δὲ to you, that inno wise hewillcometo ‘the feast? Now had given Pai" οἱ ἀρχιερεῖς καὶ ot Φαρισαῖοι ϑἐντολήν," ἵνα ἐάν τις both the chief priests and the Pharisees acommand, that if anyone νῷ ποῦ ἐστιν μηνύσῃ, ὕπως πιάσωσιν αὐτόν. should know where 6 15 he should shew [10], that they mighttake him. ΕΣ τ εἶπαν τ. YOL. = — 6 LTTrA. 8 ποιεῖ σημεῖα LTTrAW. δ ὑμῖν for you TTra. 4 ἐπροφήτευσεν LTTrAW. © ἥμελλεν LTTrAW. αὶ ἐβουλεύσαντο they took counsel Ltr. Β οὖν ᾿Ιησοῦς Tra. Κ᾿ ἔμεινεν Tra, ' — αὐτοῦ (read the disciples) TTra. m eXeyav T. * © ἐντολὰς commands TTrA. 991 them what things Je- sus had done. 47 Then pthered the chief priests and the Phari- seesacounc}jl, and said, What do we ? for this man doeth many mi- racles, 48 15 We let him thus alone, all men will believe on .him: and the Romans shall come and take away both our place and na- tion. 49 And one of them, ntmed Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, 50 nor cousider-that it is ex- pedient for us, that one man should die for tha people, and that the whole nation perish not. 51 Andthisspake he not of himself: but being high pyiest that year,he prophesied that Jesus should die for that nation; 52and not for that nation only, but that also he should gather together in one the children of God that were scattered a- broad. 53 Then from that. day forth they took counsel together for to put him to death. 54 esus therefore watked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city ealled 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 Jerusalem before the passover, to purify themselves. 56 Then sought they for Jesus, and spake themselves, as they stood 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 command- ment, that, if any man knew where he were, he should shew if, that they might take him, Ὁ λογίζεσθε LTTrAW. f— δ GLTTraW. i οὐκέτι GLTTr © — καὶ LTTrAW. 222 XII. Then Jesus six days before the pass- over came to Bethany, where Lazarus was which had been dead, whom he raised from - thedeid. 2 There they made. him a supper; and Martha served: but Lazarus was one of them that gat atthe table with him, 3Then took Mary a pound of ointment of spike- nard, very costly, and anointed the feet of Je- sus, aud wiped his feet with her hair : and the house was filled with the odour of the oint- ment. 4 Lhensaithone of his disciples, Judas Iscariot, Simon’s son, which should betray him, 5 Why was not this cintment sold for three hundred pénce, 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 ofthe Jews therefore knew that he was there: and they came not for Je- gus sake only, but that they might see Lazarus also, whom he had raised from the dead. 10 But the chief priests consulted that they might put Lazarus also to death; 11 bctause that by reason, of him many of the Jews went away, and be- lieved on Jesus. 12 On the next day rouch people that were come to the feast, when they heard that Jesus was coming to Jerusa- lem, 13 took brauches of palm trees, aud went forth to meet him, and ITQANNHS. SIT, 12 Ο.οὖν. Ἰησοῦς πρὸ ἕξ ἡμερῶν τοῦ πάσχα ἦλθεν εἰς Jesus therefore “before ‘six “days the pussover came to Βηθανίαν, ὅπου ἦν Λάζαρος Ῥὺ τεθνηκώς," ὃν ἤγειρεν Bethany, where was Lazarus who had died, whom he raised ἐκ νεκρῶν, 2 ἐποίησαν οὖν αὐτῷ δεῖπνον ἐκεῖ, fromamong [the] dead. They made therefore hini καὶ ἡ Μάρθα διηκόνει: ὁ.δὲ. Λάζαρος εἷς ἦν τ τῶν Sovvava- and Martha served, but Lazarus one was of those re- κειμένων" αὐτῷ. 8 Ἢ οὖν 'Μαρία! λαβοῦσα λίτραὐ upov clining with him, Mary therefore having taken a pound of ointment νάρδου πιστικῆς πολυτίμου, ἤλειψεν 'τοὺς πόδας "τοῦ" Ἰησοῦ, of *nard ‘pure of great price, anointed the feet of Jesus, καὶ ἐξέμαξεν ταῖς. θριξὶν. αὐτῆς τοὺς. πόδας. αὐτοῦ" η.δὲ οἰκία and wiped with her hair his feet ; and the house ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου. 4 λέγει "οὖν" χεῖς ἐκ was filled with the odour of the ointment. Says therefore one of ~ ~ ᾽ ~ , ,« ᾽ ΄ © τῶν. μαθητῶν. αὐτοῦ, ᾿Ιούδας; Σίμωνος Ισκαριώτης, ὁ. is disciples, " Judas, Simon's [sen] Iscariote, who μέλλων αὐτὸν παραδιδόναι, 5 YAtatt' τοῦτο τὸ μύρον οὐκ was about him to deliver up, Why “thie “ointment “not ἐπράθη τριακοσίων δηναρίων, καὶ ἐδόθη πτωχοῖς ; 6 Εἶπεν *was sold for three hundred denarii, and' given ἴο [086] poor? “he %said δὲ τοῦτο, οὐχ ὅτι περὶ TOY πτωχῶν ἔμελεν. αὐτῷ, ἀλλ᾽ ὅτι ‘but this, not that for the poor e was caring, ; but because κλέπτης ἦν, Kai τὸ γλωσσόκομον "εἶχεν, καὶ" τὰ βαλλόμενα athief he was, and the bag: had, and what was put into ἐβάσταζεν. 7 εἶπεν οὖν ὁ ᾿Ιησοῦς, “Adec αὐτήν" εἰς [10] carried. ‘Said *therefcre ‘Jesus, Let ‘alone ‘her: for τὴν ἡμέρα τοῦ ἐνταφιασμοῦ.μου ὕτετήρηκεν" αὐτό. ὃ "τοὺς the day - of my burial has she kept it: “the ‘ ” a ~ ν᾿ . πτωχοὺς yap πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ. δὲ οὐ πάντοτε *poor for always yehave with you, but me wot always EXETE. ye have. 9 Ἔγνω οὖν © ὄχλος πολὺς ἐκ τῶν ᾿Ιουδαίων Ore ἐκεῖ 7Knew "therefore'a ‘crowd “great “οὔ ‘the Jews that there γ᾽ ‘ “ ’ s ‘ > ~ YS ? 2 -Ὦἢ ἐστιν, καὶ ἦλθον, οὐ διὰ τὸν ᾿Ιησοῦν μόνον, ἀλλ᾽ ἵγα heis; and they came, not because of Jesus only, but that καὶ τὸν Λάζαρον ἴδωσιν ὃν ἤγειρεν ἐκ νεκρῶν. also _ Lazarus they might see whom he raised from among [the] dead. 10 ἐβουλεύσαντο.δὲ οἱ ἀρχιερεῖς ἵνα. καὶ τὸν Λάζαρον ἀπο- - But “took ‘counsel ‘the ?chict-priests that also Lazarus they κτείνωσιν, 11 ὅτι πολλοὶ δ᾽ αὐτὸν ὑπῆγον might kill, because many ‘by Srecson *of “him ®were °going away τῶν ᾿Ιουδαίων καὶ ἐπίστευον εἰς τὸν ᾿[ησοῦν. ‘of *the ἴδενν8 and were believing on Jesus. 12 Τῇ ἐπαύριον ὄχλος πολὺς ὁ ἐλθὼν εἰς THY ἑορτήν, Onthe morrow a“crowd ‘great who came to the + feast, ἀκούσαντες ὅτι ἔρχεται 40" ᾿Ιησοῦς εἰς ἹἹεροσόλυμα, 13 ἐλα- having heard that 7is “coming ‘Jesus into erusalem, touk ‘ a3 ~ ΄ Φ δ Νὴ ᾽ «- id e ? ~ wu Bov τὰ Baia τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν favTy, branvhesofthe ‘palms and wentout to meet him, P — ὃ τεθνηκὼς [L]T [Tra]. 8 ἀνακειμένων σὺν GLTTrAW. ® Ἰούδας ὁ Ἰσκαριώτης εἷς ἐκ (-— ἐκ Tr) τῶν μαθητῶν αὐτοῦ TTrA 5. + ἵνα that LTTrAW. 4.— ὁ GLTTraW. (those) Ta. having Τττα. (crowd) T. 4 + ὁ (—06T)'Inaovs Jesus (raised) LTTraw. r+ ἐκ of τ Μαριὰμ Tr. ᾿ κ᾿ [τοῦ] ττ. ™ δὲ but (says) 7. Υ Διὰ τί LTrA. 2 ἔχων _ > τηρήσῃ she may keep Lrtraw, 7+ othe © αὑτῶν them w. ‘a supper there, — See a ee ee a 2h Bt coy Fl ΧΙ JOHN. καὶ ἱἔκραζον," Ξ' ὥσαννά, εὐλογημένος ὁ ἐρχύμενος ἐν end werecrying, Hosanna, blessed [is]he who comes in (the) ὀνόματι κυρίου, ἃ ὁ βασιλεὺς τοῦ ᾿Ισραήλ. 14 Evpwv δὲ name of {the} Lord, the king of Isracl. “Having *found ‘and ὁ Ιησόῦς ὀνάριον ἐκάθισεν ἐπ΄ αὐτό, καθώς ἐστιν yeypdp- 7Jesus 8. young ass sat upon it, as it is. writ- 15 M ‘ ~ ig , ΠῚ ἮΝ ᾿’ ~ LAN ’ 4 Xr ’ “! μενον, 15. Μὴ.φοβοῦ, Bvyarep" Σιων" 100v, Ο-βασιλεὺς. σου ten, 3 Fear not, daughter of Sion: behold, thy king, 16 ταῦτα. "δὲ" οὐκ Epxerat, καθήμενος ἐπὶ πῶλον ὄνου. ͵ *These *things ‘now ποῦ comes, sitting on acolt of an ass, ἔγνωσαν οὶ. μαθηταὶ αὐτοῦ" τὸ. πρῶτον, ἀλλ᾽ ὅτε ἐδοξάσθη “knew © *his *discipies at the first, but when was glorified ™6""Inoove τότε ἐμνήσθησαν ore ταῦτα ἦν ἐπ᾽ αὐτῷ Jesus then they remembered that these things were of him γεγραμμένα, καὶ ταῦτα ἐποίησαν αὐτῷ. 17 ἐμαρτύρει οὖν . written, and thesethings they did τὸ Βίτα, ' Bore witness therefore θοὸν» " att n ? ᾽ - ἐσ tl Η ΄ ἐ , . ? ὁ ὄχλος" ὁ ὧν μετ᾽ αὐτοῦ, OTe" τὸν Λάζαρον ἐφώνησεν ἐκ the crowd that was with him, when Lazarus he called out of TOU μνημείου, καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν. 18 διὰ 188 tomb, and raised him from among [the] dead. Onaccount of τοῦτο °Kai" ὑπήντησεν αὐτῷ ὁ ὄχλος, OTL PrjKovoev" τοῦτο this also met him the crowd, because it heard ‘this αὐτὸν. πεποιηκέναι τὸ σημεῖον. 19 οἱ οὖν Φαρισαῖοι “εἶπον" ‘of *his *having *done sign. * The *therefore ‘Pharisees said πρὸς ἑαυτούς, Θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδὲν; ἴδε, ὁ κόσμος among themselves, Doyeses that yegain nothing? lo, the world Orlow αὐτοῦ ἀπῆλθεν. after him is gone, 20 Ἦσαν δὲ 'ττινες “EXAnvec! ἐκ τῶν ἀναβαινόντων ἵνα And there were certain Greeks among those coming up that ®roookvynowow" ἐν τῇ ἑορτῇ 21 οὗτοι οὖν προσῆλθον they might worship in the feast; these therefore came Φιλίππῳ, τῷ ἀπὸ Βηθσαϊδὰ τῆς Γαλιλαίας, καὶ ἠρώτων to Philip, τὸ wasfrom Bethsaida of Galileo, and they asked αὐτὸν λέγοντες, Κύριε, θέλομεν τὸν Ἰησοῦν ἰδεῖν. 22 "Eoye- him saying, _ Sir, we desire Jesus *to “see. ®Comes ται " Φίλιππος Kai λέγει τῷ Avdpég? καὶ πάλιν! ᾿Ανδρέας *Philip and tells ‘Andrew, and again Andrew καὶ Φίλιππος * λέγουσιν τῷ Ἰησοῦ. 23 ὁ.δὲ. Ἰησοῦς "ἀπε- and Philip ' tell , Jesus. But Jesus an- cpivaro' αὐτοῖς λέγων, ᾿Ελήλυθεν ἡ ὥρα ἵνα δοξασθῇ awered them saying, °Has*come ‘the *hour that should be glorified ὁ υἱὸς τοῦ ἀνθρώπου. 24 ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν. μὴ ὁ the Son of man. “ Verily verily Isay toyou, Unless tho κόκκος TOU σίτου. πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος grain of wheat falling into the ground should die, it alone 3 ‘ > ΄ ᾿ Η͂ ῃ mye ~ μένει" ἐὰν. δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. 25 ὁ φιλῶν abides; butif itshoulddie, much fruit itbears. Hethat loves τὴν. ψυχὴν. αὐτοῦ. ἀπολέσει". αὐτήν, καὶ ὁ μισῶν τὴν his life shall lose it, and hethat hates ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ.τούτῳ sic ζωὴν αἰώνιον ,φυλάξει “139 this = in this world to : lifé eternal .shull keep f ἐκραύγαζον LTTra. & + [λέγοντες] Saying L. ΒΕ + καὶ and TTra. k δὲ (L]1Tra. lavrod. οἱ μαθηταὶ τ. δος ὃ TTrAW., ο -- καὶ Tr. P ἤκουσαν they heard GLTTraw. 4 εἶπαν TTr. ® προσκυνήσουσιν they shall worship Lira.. * + 6 Tra. π 4+- καὶ and LYgra, * ἀποκρίνεται aDSWers TTr. 223 cried, Hosanna: Rless- ed is the King of Israel that cometh in the ‘Name of the Lord 14 And Jesus, when he had found a youn ass, sat thereon; as i is written, 15 Fear not, daughter of Sion: be- hold, thy King cometh, sitting on an ass’s colt, 16 These things under- stood 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 pede therefore that was with him when he called Taza- rus out of his grave, and raised him frem 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 Pha- risees therefore said a- mong themselves, Per- ceive ye how ye pre- vail nothing? ‘behold, 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 Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus, 22 Philip cometh and telleth Andrew: and s gain Andrew and Phi- lip 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 8. corn of wheat fal} in- to the ground and die, it abideth alone: but if it die, it bringeth 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. 261f 1 θυγάτηρ LTTrAW. 4 ὅτι because EGLTW, τ Βλληνές τινες LTTrA. Y ἔρχεται (Andrew) comes LTTra. Υ ἀπολλύει loses Tr. 224 any man serve me, let him follow me; and ‘where I am, there shall _also my servaut be: af any man serve me, hin will my Father honour. 27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came 1 unto this hour. 2& Father, glorify thy naroe. Then came there a voicc from heaven, saying, I have both glorified tt, and will glorify ἐξ again. 29The people therefore, that stood by, and heard it, said that it thundered others said, An angel spake tuhio. 30Jesus answered and said, ‘Thjs voice came not be- cause of me, but for your aukes. 31 Now is the judgment of this world: iow shall the prince of this world be eastout. $2And 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 an- swered him, We have heard out of tho law that Christ abideth for ever: and how sayest thou, The Son of man must be liftedup? who is this Son of man? 35 Then Jesus said un- to them, Yet a little while is the light with ou. Walk while ye ave the light, lest darkness come upon you : for he that walk- eth in darkness know- eth not whither he go- eth. 86 While ye have light, believe in the light, that ye may be the children of light: These things spake Je- sus, and dvparted, and did hide himself from them. 37 But though he had done so many miracies before them, yet they belicved not on him: 38, that the sayiug of Bkaias. the prophet might be ful- τ: τις διακονῇ LTTrAW. ς [οὖν] Ltr. b + οὖν therefore TA. m— ὃ LTIra, hour) Gurr. LYTraw. J ὡς LYTrA. ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται" I my IQANNHS. xp αὑτήν." 26 ἐὰν ἐμοὶ "διακονῇ τις," ἐμοὶ ἀκολουθειτω" καὶ it. If ‘me Jeerve ~ stanyone, me lothimfollow; and ἀραὶ bay shallbe, And i τις ἐμοὶ διακονῇ, τιμήσει αὐτὸν ὁ πατήρ, anyone me serve, vill ‘honour ‘him “the ‘Father. - 27 Nov n.puyn-wov τετάρακται, καὶ τὶ εἴπω; T0darep, . Now my soul 45 been troubled, ahd what sha)! l say? Father, | σῶσόν μὲ ἐκ Ti¢wpac.ravTyc.” ἀλλὰ ῤ διὰ τοῦτα ἦλθον save me from this hour. But on account of this I came εἰς τὴν.ὥραν.ταύτην. 28 Πάτερ, δύξασόν σου τὸ ὕνομα. το this hour. Father, glorify thy name, | Ἦλθεν. οὖν φωνὴ ἐκ του οὐρανοῦ, Kai ἐδόξασα καὶ πάλιν Thertfore came a voico out οὗ heaven, ‘*Both ‘I glorified and again { δοξάσω. 29 ᾽Ο.“οὖν" ὄχλος ὁ Séiorwo" eat! ἀκούσεις will glorify [it]. Thereforethe crowd which stood (there) and heard » . " ᾿ » Ν' »” ᾽ " theyer βροντὴ». γεγονέναι. ἄλλοι ἔλεγον, ΓΑγγελος αὐτῷ suid, Thunder there has been: others said, Anangel to him λελάληκεν. BO Απεκρίθη [ὁ" ᾿Ιησοῦς καὶ εἶπεν, Οὐ δι ἐμὲ where 7am there also *servant has spoken *Answered ‘Jesus and said, Not because of me “ Π st , ? ‘ ’ ‘ ~ ~ ’ βαύτη ἡ φωνὴ" γέγονεν, ἀλλὰ δι ὑμᾶς. 31 νῦν κρίσις this -. vuvice has coine, but because of you. Now judginent ἐστὶν τοῦ κύσμου τούτυυ' νῦν ὁ ἄρχων Τοῦ Rog μοι το is of this world ; now tho princo - of this world : ἐκβληθήσεται ἔξω: 82. κἀγὼ ἐὰν ὑψωθὼῶ ἐκ. τῆς γῆς, πάν- shall be cast - out: andI tf Ibeliftedup fromthe earth, Yall τας ἑλκύσω «πρὸς ἐμαυτόν. 33 Τοῦτο.δὲ ἔλεγεν, σημαίνων ‘will *draw to myself. But this heésaid, signifying ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν. 34 ἀπεκρίθη " αὐτῷ by what death he was-about ‘to die, %Answered *him ὁ ὄχλος, Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου STL ὁ χριστὸς ‘the *crowd, Θ heard out of tho law that the Christ ͵ ΄»᾽ ‘ I~ ’ ~ j ’ " vw δ " ͵ ~ μένει ξἰς. τὸν αἰῶνα, καὶ πῶς ‘od λέγεις," Ὅτι δεῖ ὑψωθῆναι abides for ever, - and how “thou ‘sayest, that must be lifted up ; Tov υἱὸν τοῦ ἀνθρώπου ; τίς ἐστὶν οὗτος ὁ υἱὸς TOU ete geld the Son of man? Who is this Son of mau? 35 Εἶπεν οὖν αὐτοῖς ὁ ᾿Ιησοῦς, “Ert μικρὸν χρόνον τὸ *Said ““therefore *to *them: ‘Jesus, Yet alittle while ὑπ ὥς μεθ᾽ ὑμῶν" ἐστιν. περιπατεῖτε Ewe" τὸ φῶς ἔχετε. ἵνα ight with you ia. Walk while the light ye have, that ἢ σκοτία ὑμᾶς καταλάβῃ: καὶ ὁ περιπαπῶν ἐν τῇ *not ‘darkness *you “may overtake. ‘And he who walks in the , ’ té ~ * ΄ 36 ΤΩ " Ma oe ee! = OKOTLA OVK.UICEY TOU ὑπάγει. EWC TO φως EVETE, πισ- durkuess knows not where he goes. While the light ye have, be- TEVETE εἰς TO φῶς, ἵνα Viol φωτὸς γένησθε. Tatra | lieve in the light, that sons of Mfght yo may become, ‘hese things thaXnoev ""ὸὺ" ᾿Ιησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ’ αὐτῶν. spoke Josus, and goingaway washid = from thein. 37 Τοσαῦτα.δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν But ([though)so many fhe ‘signs had done before them | οὐκ. ἐπίστευον εἰς αὐτόν, 38 ἵνα ὁ λόγος Ἡσαΐου τοῦ mpo- they believed not on him, that tho word of Esains tho pro- /— καὶ GLTTrA. Ὁ ταύτης ; (continue the question to the word 4 ἑστηκὼς L. ε-- καὶ τ. - ἔ--- ὃττγα. δ ἡ φωνὴ αὕτη i λέγεις σύ TTra. * ἐν ὑμῖν among you GLTTra. εἶν De a Ρ a XII, ἘΠῚ: JOHN. ghrov mAnpwOy, ὃν εἰπὲν, Κύριε, τὶς ETLOTEVOEY TY phet might be fulfilled, ‘which he said, Lord, who believed’ - ἀκοῇ ἡμῶν; καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη ; our report? and the arm of {the} Lord to whom was it revealed? B39 Διὰ. τοῦτο οὐκ ἠξύναντο πιστεύειν, Ore πάλιν εἶπεν Οἱ thisacconnt they conld not: believe, because again said Ἡσαΐας, 40 Τετύφλωκεν αὐτῶν τοὐςὀφθαλμοὺς καὶ ὕπε- Esaias, He has blinded _ their eyes and has ᾿ - ‘ » ~ ΕΣ πώρωκεν" αὐτῶν τὴν καρδίαν" ἵνα μὴ ἴδωσιν τρῖς ὀφ- harden® their heart, that they should not see with the θαλμοῖς καὶ νοήσωσιν rp καρδίᾳ Kai “ἐπιστραφῶσιν," Kai be converted, eyes and understand with the heart .and *- Ριάσωμαι" αὐτούς. 41 Ταῦτα εἶπεν : Ἡσαΐας, Sore" εἶδεν Ishould hoal them. These things said Esaias, when he saw τὴν. δόξαν. αὐτοῦ, καὶ ἐχάλησεν περὶ αὐτοῦ. 42 ὅμως μέντοι his glory, and spoke concerning ‘him, Although indeed Kai ἐκ τῶν ApYovTwY: mooi ἐπίστευσαν εἰς αὐτόν" rulers many believed on him, ᾿ ᾿ , > . . “ 4 τοὺς Φαρισαίους. οὐχ. μολόγουν, ἵνα μὴ Pharisees they confessed not, that not ἀποσυνάγωγοι γένωνται. 43 ἠγάπησαν γὰρ τὴν δόξαν put out of the synagogue they might be; « for they loved the glory τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ θεαῦ. 44 ᾿Τησοῦς , ofmen more. than the _ glory of God. 2Jesus ' .6& ἔκραξεν καὶ εἶπεν, Ὃ πκιστεύων εἰς ἐμέ, οὐ.πιστεύει εἰς ‘Hut cried and said, Hethat believes on’ me, believesnot on ἐμέ, "AX" εἰς τὸν πέμψαντά pe’ 45 καὶ ὁ θεωρῶν ἐμέ, me, but θεωρεῖ τὸν πέμψαντά pe. 46 ἐγὼ- φῶς εἰς τὸν κόσμον beholds him who sent me. I, alight’into the world ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμέ ἐν TH σκοτίᾳ. μὴ Mavecome, that everyone that believes on me in the darkness “ποῦ pein, 47 καὶ ἐάν τις prov ἀκούσῃ τῶν ῥημάτων καὶ μὴ ‘may abide, And if ‘anyone‘*of*me "hear *the *words and *not 4 Z ΄ "2 ι > , ’ ᾽ ΄ « > ‘ 7 .“ πιστεύσῃ," ἐγὼ ov.Kpivw αὐτόν" οὐ.γὰρ. ἦλθον wa even from amoung the ἀλλὰ, τ΄. διὰ . but onaccount of the 'κρίνω ‘believe, I donotjudge him, for came not that I might judge τὸ» κόσμον, ἀλλ᾽ ἵνα σώσω τὸν κόσμον. 48 ὁ ἀθετῶν the world, but that I might save the world Hethat rejects * τὸν -«ρίνοντα ἐμὲ καὶ μὴ λαμβάνων τὰ. ῥήματά μου, ἔχει ; judges me and does not receive my words, has him who αὐτόν" ὁ λύγος ὃν ἐλάλησα, ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ -him; the word which Ispoke, that shalljudge him in the 3 ΄ « , .“ ᾽ ‘ > ~ ᾽ > , ἣν ᾽ ? ἐσχάτῃ ἡμέρᾳ. 49 bre ἐγὼ εξ. ἐμαυτοῦ οὐκ.ἐλάλησα' ἀλλ last day ; for I from’ myself spoke not; but ὁ πέμψας pe πατήρ,΄ αὐτός μοι ἐντολὴν "ἔδωκεν". τί the *who*sent *me +Father, himself “me commandment gave what εἴπω καὶ τί λαλήσω" 80 καὶ vida Ort ἡ ἐντολὴ. αὐτοῦ I should say and what Ishould speak ; and I know that. his commandment ζωὴ αἰώνιός ἐστιν A οὐν "λαλῶ ἐγώ," καθὼς εἴρηκέν μοι life eternal is. What therefore “speak ‘I, _ as has said tome 0 πατήρ, οὕτως λαλῶ. tne Father, so Ispeak. 13 Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα, εἰδὼς. ὁ Ἰησοῦς Ore Now before the teast -of the passover, *knowing 1Jesus that Ὁ ἐπώρωσεν hardened Tyas. ο στραφῶόσιν LITrA. 4 ὅτι becuse GLYTrA. τ ἀλλὰ LITA, σιν LTTrAw, Ὑ ἐγὼ λαλῶ LTTrA. and” on him who sent ἢ me; and he that beholds me, 5 φυλάξῃ keep [them] tatraw, 225 filled, whieh he spake, Lord, who hath be- lieved our report ? and to whom hath the arm of the Lord been re- vealed? 39 Therefore they could-not heli=ve; hecause that Tsaias said again, 40 He hath blinded their eves, and hardened their heart; that they should not sce with (heir eyes, nor miderstand with thei heart, and be convert- ed, and I should heal them: 41 These things said Esaias, when he saw his glory, and spike of him. 42 Never- theless among the chief rulers also many-be- lieved on him; but be- cause of the Pharisees they did not confess him, Jest they should be put out of the syna- gogue: 43 for they loved the praise of men more than the praise of God. 11 Jesuscried and said, He that believeth on me, believeth not on me, but on him that ‘pentme. 45And hethat seeth me sceth him that sent me. 46 Iam come alight into the world, that whosoever believeth on me should not abide in darkness, 47 And if ‘any man’ hear my words, and he- lieve not, I judge him not: for 1 came not to judge the world, but to save theworld. 48 He that rejecteth.me, and receiveth not : my words, hath one that judgeth him: the word that I havespoken, the same shall judge him’ in the last day. 49 For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what Ishouldsay, and what I should speak, 50 And I know that his commandment is life,everlasting: what- soever F speak there- fore, even asthe Father said unto me, so I speak, XIE: Now before the feast of the passover, when Jesus knéw that P ἰάσομαι 1 shall heal urtra. τιδέδωκεν his 226 his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. 2 And supper being ended, the devilharing bow put into the heart of Judas lscariot,* Si- mon’s son, to betray him; 3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; 4 he riseth from supper, and laid aside his gar- ments; and took a towel, and girded him- self. 5 After that he ureth water into a anos, and ‘began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded, 6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? 7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. 8 Pe- tet saith unto him, Thou shalt never wash my feet. Jesus answer- ed hiin, If I wash thee not, thou hast no part with me. 9Simon Peter saith unto him, Lord not my feet only, but also my hands and my head. 10 Jesus saith to him, Hé that is wazhed needeth nbt save to wash his feet, but is clean every whit : and ye are clean, but not 811. 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 gar- ments, and was set down again, he, said unto them, Know ye what I have done to you? 13 Ye call me π ἦλθεν Was Come LTTrA, Ἵ καριώτης ΤΊτΑ ; ᾿Ιούδα Biv. Ἰσκ:. ἵνα παραδοῖ αὐτόν 1.. 5. ἔδωκεν Qave TTr. τοὺς πόδας LITrA. ὃ εἰ μὴ EXcept LIrA; — ἢ τ. Ἱ Ὁ ἀνέπεσεν reclined TTra. ὯΔ + καὶ LTTrA. IQANNHS. XIil. πἐλήλυθεν" αὐτοῦ ἡ wpa ἵνα μεταβῃ εκ τοῦ.κόσμου.τού- has cone his ΒΟῸΣ that he should depart out of this world TOV πρὸς TOY πατέρα, ἀγαπήσας Tovc.idiove τοὺς ἐν τῷ to the Father, having loved hisown which [werejin the κύσμῳ εἰς τέλος ἠγάπησεν αὐτούς. 2 καὶ δείπνου ἴγενο- world’ to [the] end he loved them. And supper taking μένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν place, the devil already having put into the heart YTovda Σίμωνος "Ισκαριῴτου, ἵνα αὐτὸν παραδῷ," of Judas, Simon’s [son] Iscariote, that him he should dgliver up, 3 εἰδὼς τὸ ᾿Ιησοῦς' ὅτι πάντα "δέδωκεν" αὐτῷ ὁ πατὴρ 2knowlng ‘Jesus “that °all °things *has’given “him “the *Father sic τὰς χεῖρας, Kai ὅτι ἀπὸ θεοῦ ἐξῆλθεν Kai πρὸς τὸν into [his] hands, and that from God he came out and to ΡΝ ; , > ~ , . , θεὸν ὑπάγει, 4 ἐγείρεται ἐκ Top δείπνου καὶ τίθησιν God goes, herises from the supper and lays aside [his] ἱμάτια, καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν 5 εἶτα βάλ- garments and having taken atowel’ hegirded himself: afterwards he [ἢ Ping ee a ay. - ἢ ῃ , λει ὕδωρ εἰς "τὸν νιπτῆρα, Kai ἤρξατο νίπτειν τοὺς πόδας pours water into the washing-basin, and began» towash the feet τῶν μαθητῶν, Kai ἐκμάσσειν τῷ λεντίῳ ἦν ofthe disciples, and towipe [them] withthe towel with which he was διεζωσμένος. 6 ἔρχεται οὖν πρὸς Σίμωνα ἹΠέτρον" "Kai" girded, He comes therefore to Simon Peter, and λέγει αὐτῷ “ἐκεῖνος," Κύριε, σύ μου νίπτεις τοὺς πόδας ; 4says “to *him the, Lord, thou "οὗ *me 'dost wash the feet ? 7 ᾿Απεκρίθη ᾿Ιησοῦς καὶ εἶπεν αὐτῷ, Ὃ ἐγὼ ποιῶ σὺ οὐκ 2 Answered Jesus and aid ‘tohim, What I do thou *not oldacg ἄρτι, γγώσῃ. δὲ μετὰ ταῦτα. ὃ Λέγει αὐτῷ Tlé- *knowest now, but thou shalt know hereafter. 7Says *to*him ‘'Pe- τρος, Οὐ-.μὴ νίψῃς τοὺς. πόδας. μου! εἰς. τὸν. αἰῶνα, ter, In na wise mayest thou wash . my feet for ever. ᾿Απεκρίθη “αὐτῷ ὁ 'Inodpc," ᾿Εὰν.μὴ vibw σε, οὐκ. ἔχεις “Answered *him Jesus, Unless Iwash thee, thou hast not μέρος per ἐμοῦ. 9 Aty& αὐτῷ Σίμων Πέτρας, Κύριε, μὴ part with me, Says ‘to®him ‘Simon ?Peter, Lord, not τοὺς. πόδας. μου μόνον, ἀλλὰ καὶ τὰς χεῖρας καὶ THY KEp~rHY. my feet only, but also the hands and the head. 10 Λέγει αὐτῷ (ὁ! ᾿Ιησοῦς, Ὃ λλελουμένος Sob χρείαν 7Says *to *him ‘Jesus, He that hasbeenlaved “not “need ἔχει" δὴ" ἱτοὺς πόδας" νίψασθαι, ἀλλ᾽ ἔστιν καθαρὸς *has [other] than the feet to wash, but is clean- doc’ Kai ὑμεῖς καθαροί ἐστε, ἀλλ᾽ οὐχὶ πάντες.- 11 ὑδει.γὰρ wholly; and ye clean are, but not all. For he knew τὸν παραδιδόντα αὐτό διὰ τοῦτο εἶπεν, “OVX πάν- him who was delivering up him: onaccountof this hesaid, *Not “all τες καθαροί ἐστε. 12"Ore οὖν ἔνιψεν τοὺς πόδας. αὐτῶν, ‘clean ‘ye “are. When therefore he had washed their feet, kai! ἔλαβεν τὰ ἱμάτια.αὐτοῦ, ™ πἀναπεσὼν" πάλιν, εἶπεν and taken _his garments, having reclined again, he said αὐτοῖς, Γινώσκετε τί πεποίηκα ὑμῖν; 13 ὑμεῖς φωνεῖτε μὲ tothem, Do ye know what I have done to you? Ye call me ἃ γινομένου TTr. Y ἵνα παραδοῖ αὐτὸν ᾿Ιούδας Σίμωνος '[σ- τό; t — ὃ ᾿Τησοὺς (read [Jesus] (Lirtra. © — ἐκεῖνος (read λέγει he says) LT[Tr]a. “ μον f— 9 T[Tr]. 8 οὐκ ἔχει χρείαν LTraw. © + ὅτι LITrA. 1— Kalb, τὰ d - b — καὶ Tra. ε Ἰησοῦς αὐτῷ LTTra, | — τοὺς πόδας T. ΔΊΣ JOHN. 227 ὁ διδάσκαλος καὶ ὁ κύριος, καὶ ᾿καλῶς λέγετε, εἰμὶ ~ γάρ. Master and Lord: and die Teacher and the Lord, and well ye say, 31 °am [480] for, cag © well tee ae 14 εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας, ὁ κύριος καὶ ὁ Lord and Master, have i washed your feet ; ye If therefore ie washed ᾿ your . feet, the Lord and the also ought to w Sek one διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας. another's feet. 15 For Teacher, also ye ‘ought of one another towash . the feet; pach are Jes υ 15 ὑπύδειγμα.γὰρ ϑἔδωκα" ὑμῖν, ἵνα καθὼς ἐ eye ἐποίησα ὑμῖν, do as I have done to for an example i gave σου, that 88. did to you, you. 16 Verily, verily, I say unto you, The καὶ ὑμεῖς ποιῆτε. 16 a ἀμὴν ἀμὴν λέγω ὑμῖν, οὐκιἔστιν δοῦλος servant is not greater also ye should do. erily verily Isay toyou, .*Is*not ‘a *bondman than his lord; neither he that is sent greater μείζων τοῦ. κυρίου. αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ.πέμψαν- than he that sent him: greater. ., than his lord, nor a messenger proaicn than he whosent 17 If ye know these » ~ things, happy are ye if τος αὐτόν. 17 εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε γεᾶο them, 181 speak ᾿ pe θην as 1 ἐπ shines ye ett hagas -areye if -yedo ποῦ of youall: I know 8. ΧΕ Ἔνθ. 68 4, ) 6} whom I have chosen : them. Not of 7all tyou ‘Ispeak. . I know’ whom may be fulfilled, He ~ 8y' ΄ that eateth bread with eae ἀλλ᾽ ἵνα ἡ γραφὴ πληρωθῇ, Ο τρώγων me hath lifted up his I hose, but that the scripture Ew be fal ited, He that eats heel against me. Ter’ ἐμοῦ! τὸν ἄρτον tripe" ἐπ᾽ ἐβὲ τὴν. πτέρναν αὐτοῦ. 12 Now 1 tell you be- ‘ fore if come, that with *bread cre SB, against me his heel. when itis fomiete pass, 19 ‘ax’ ἄρτι! λέγω ὁ ὑμῖν. πρὸ τοῦ.γενέσθαι, ἵνα “ὅταν γένη- eee οχ anes From this time I tell de before it comes" ‘pass, that when it come ly, Isay unto you, Ha τ : rar, πιστεύσητε" ὅτι ἐγώ εἰμι. 20 ἀμὴν ἀμὴν λέγω ὑμῖν, tbat receiveth whom- to pass, γ8 δ believe that I am*(he]. _ ὝΕΣ verily LIsay ἴογοῦ, πόρος πη τα Mire Ὁ λαμβάνων “ἐάν! τινα πέμψω, ἐμὲ λαμβάνει: ὁ. δὲ — oth me receiveth him He that , receives whomsoever Ishallsend, me” receives; and he that Jesus had thas said, he ἐμὲ λαμβάνων, λαμβάνει τὸν ἱπέμψαντά με. 21 Ταῦτα was troubled in spirit, me receives, _Teceives him who ᾿ sent me, These things vel ree ae , ’ εἰπὼν 56" ᾿Ιησοῦς ἐταράχθη τῷ πνεύματι, καὶ ἐμαρτύρησεν -unto you, u, that one of 8ba, ᾿ ἢ you betray me. saying Jesur ~ was troubled _ inspirit, and testified 22 Then the. disciples καὶ εἶπεν, ᾿Αμὴν ἀμὴν λέγω ὑμῖν, Ore εἷς ἐξ ὑμῶν παραδώσει looked one on another, ee of whom he and said, Verily verily τ ay to you, that one of ,you willdeliver up apake. is Meariieee Be 22”EBNerov γοῦν! εἰς ἀλλήλους οἱ μαθηταῖ, ἀπορού-- was ἜΣ on Jesus’ “Looked “therefore Supon Sone another ‘the “disciples, -doubt-. bosom one of his disci- 211}. ples, whom Jesus lov- μενοι ee τίνος λέγει. 23 ἦν “δὲ! ἀνακείμενος εἴς ὃ τῶν ed.’ 24 Simon Peter ing 4 whom hespeaks. But there was - reolining oue therefore beckonad to him, that he shouldask aoa abrod τ ἐν τῷ κόλπῳ. τοῦ ᾿Ιησοῦ, ὃν ἠγάπα ὁ ᾿Ιησοῦς" who it should be of of his ceive in the bosom of Jesus, whom “loved ‘Jesus. phon be spake, poe then lyi on Jesus’ 24 veved οὖν τούτῳ Σίμων Πέτρος πυθέσθαι τίς breast saith ys “Makes "a ®sigu ‘therefore *to him Simon ‘Peter toask _ who Lord, who is it? 26 Je~ “dein περὶ οὗ λέγει. 25 “ἐπιπεσὼν" “δὲ! 2 ἐκεῖνος" ἐπὶ τὸ πε ia ἢ it might be of ‘whom he ee *Having “leaned 'and 388 on. the gop, when I have dip- ς ped τὸ. And when he στῆθος τοῦ Ἰὴσοῦ, λέγει. αὐτῷ, Κύριε, τίς ἐστιν; 26 ᾿Απο- PEG dipped the sop, he breast. of Jesus, says tohim, Lord, who is it? 7An- gave it to Judas Is- f gsi’ an ar es = a So hyaes " Δ cariot,the son of Simon κρίνεται 80! Ἰησοῦς, “Exetvog ἐστιν. ᾧ ἐγὼ "βάψας" τὸ oN Αμὰ after the son swers | Jesus,” He itis towhom [, having dipped the ψωμίον ἐπιδώσω." Kai ἐμβάψας" τὸ ψωμίον 1 δίδωσιν: morsel, shall give Cit]. And hevthe dipped the morsel he gives [it] ᾿Ιούδᾳ Σίμωνος “™ Ioxapwry.! 27 Kai pera τὸ ψωμίον, fo Judas, Simon’s [sonj Iscariote. ‘And after the morsel, . 9 δέδωκα I have given T P+ [γὰρ] for (1) τ. 4 rivas TTrA. ‘wou my Tra. 's ἐπῆρκεν has lifted up Τ. , t ἀπάρτι τ. v πιστεύσητε (πιστεύητε Tr) ὅταν γένηται Tira. ἣν ἃ av UiTra. | * — ὃ ΤΊΤΑ. Υ — οὖν T[TrJA. - —déebutrrra- 5 - ἐκ of (his) GLTTraw. » καὶ λέγει αὐτῷ Εἰπὲ 7s ἐστιν and says to him, ‘See wWhoitisLrtTra. ¢ ἀναπεσὼν having leaned back ytra. . 4 — δὲ TrA ; οὖν therefore Τὶ ® + οὕτως thus 7[Tr]aw. f+ οὖν ‘therefore (LA! g 3 Tr, h ἐμβάψας L; βάψω shall dip rrra. ixat δώσω αὐτῷ and sh.ll give to him Trea. . ἔ βάψας οὖν having: dipped therefore rrra. ' 1+ λαμβάνει “καὶ he takés and Tra. Ὁ Ἰσκαριώτου (read son of Simon Iscariote.) 1Tra. 228., Satan entered into him. Then said Jesus anto him, That thou docst, -do- quickly: 23 Now no man at the anble knew for what intent he spake this unto him. 29 For some’ of them thought, be- eause Judas had the bag, . that: Jesus had said unto him, Buy 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 wlorified, and God is y.orified in him, 32, If Ged he glorified in him, God shall also”. glorify him in himself, and shall straightway glorify him. 33 Little children, yet a little while I am with you. Ye shall seek mé: and as I saidunto the Jews, Whither I go, ye can- nyt come; so now Tsay to you. 34 A new com- mandment I give unto you, That ye love one another; as I have loved you, that ye also love one an- other. 35 By this shall all men know thot ye are my disciples, if ye have loveone to an- other. 36 Simon Peter exid unto him, Lord, whither goest thou? Jesus answered him, Whither: I ¢o, thou canst not fiiow me now; but thou shalt fullow-mo afterwards, 37 Peter said ute him, Lord, why cannot I follow thee now? I will lay down m for thysaké. 88 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, T say unto thee, The cock shall not crow, till thou hast de- nied me thrice. life | IQANNHS. XI. τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ σατανᾶς. «λέγει οὖν αὐτῷ “il then entered; into him Satan. “Says “therefore *to “him ᾿Ιησοῦς, Ὃ ποιεῖς, ποίησον τάχιον. . 28 Totro.dé oddeig *Jesus, What thou dvest, _ do quickly. But this noone ἔγνω τῶν ἀνακειμένων πρὸς.τὶ εἶπεν αὑτῷ. 29 τινὲς. γὰρ Ἀπονν of those reclining wherefore he spoke to him ; for some © ἐδόκουν, ἐπεὶ TO γλωσσό εἶχεν ὁ" Ἰούδας, ὅτι λέγει | : γλωσσόκομον εἶχ ὁ ας; γ thought, since *the “bag” *had ‘Judas, that “15 *saying αὐτῷ Pd" *Inoodc, ᾿Αγύρασον. ὧν χρείαν ἔχομεν. εἰς “το “πα Jesus, Buy what things:. need [07] we Have " for THY ἑορτὴην" -ἢ τρῖς πτωχοῖς ἵνα = Fe δῷ. .80 λα- feast; or tothe poor that something he shou'd give. Having οὖν τὸ ψωμίον ἐκεῖνος “εὐθέως ἐξῆχθεν"" tye the. Bov received therefore the morsel he. immediately went out; and it was νύξ. night. 81 Ὅτε" ἐξῆλθεν λέγει "ὁ" Ἰησοῦς, Νῦν ἐδοξάσθη ‘Jesus, Νον has been glorified . ἐδοξάσθη ἐν αὐτῷ. 32 λεὶ When. he was gone opt “says ὁ υἱὸς τοῦ ἀνθρώπου, καὶ ὁ θεὸς the Son, of man, ‘and God has been gloritied in him, ΣΉΜ ὁ θεὸς ἐδοξάσθη - ἐν αὐτῷ," καὶ ὁ θεὸς δοξάσει αὐτὺυν ἐν God has been gborifiedin him, also God shall glorify him in YéavTp," καὶ. εὐθὺς δοξάσει αὐτὸν. 33 Ἱεκνία, ἔτι himself, and immediately shall glorify him. Little children, yet μικρὸν μεθ᾽ ὑμῶν εἰμι.» ζητήσετε pe, καὶ καθὼς εἶπον τοῖς alittle while with you Jam. Ye willscek me; and, as I said tothe Ιουδαίοις, Ὅτι Grou "ὑπάγω ἐγώ," ὑμεῖς οὐ-δύνασθε ἐλθεῖν, Jews, That where *g0 i, ye are notable to come, kai ὑμῖν λέγω ἄρτι. 84 ἐντολὴν Kabijy δίδωμι ὑμῖν, wa also toyou Isay ΠΟΥ͂. A*commsndmdnt ‘new Igive toyou, that ἀγαπᾶτε ἀλλήλους" καθὼς ἠγάπησα ὑμᾶς, ἵνα καὶ. ὑμεῖς ye should love one another ; according as I loved you, that “also ‘ye ἀγαπᾶτε ἀλλήλους. 385 ἐν τούτῳ γνώσονται πάντες OTL ἐμοὶ should love one another. By this shall *know ‘all that to me: Ἂ (ae 4 TAP > > ? , ΄ μαθηταί ἐστε, ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις. 86 Λέγεε disciples yeare, if love ye have among one another, sSays αὐτῷ Σίμων, Πέτρος, Κύριε, ποῦ ὑπάγεις : ἀπεκρίθη “αὐτῷ *to®him |Simon Peter, Lord, where goest'thou? Answered | “him ὁ" ᾿Ιησοῦς, Ὅπου ὑπάγω. οὐ.δύνασαί μοι νῦν ἀκολουθῆσαι" 1Jesus, Where Igo . thouart notable me now to follow, τὕστερον.δὲ: ἀκολουθήσεις μοι." 37 Λέγει αὐτῷ "ὁ" Πέτρος, but afterwards thou shalt follow me. 2Says “to *him Peter, Κύριε, Ῥδιατί" ob ξύναμαί: σοι “ἀκολουθῆσαι" ἄρτι; τὴν ψυχήν Lord, why amJInotable thee to follow now? *life } G ἢ ~ ΄ 5 , nw oe Ὁ μου ὑπὲρ σοῦ θήσω. 88 ΦΑπεκρίθη αὐτῷ 6" ᾿Ιησοῦς» my for thee I will lay down. ?Answered , “him Jesus, Τὴν. Ψυχήν.σου ὑπὲρ ἐμοῦ θήσεις ; ἀμὴν “ἀμὴν λέγω ~ Thy life for me thou wilt lay down! Verily verily I say σοι, οὐ.μὴ ἀλέκτωρ “φωνήσει" ἕως. οὗ ᾿ἀπαρνήσῃ" με to thee, in no wise [the] cock wil) crow until thouwiltdeny me τρίς. thrice. Ὁ -- ὁ τα. ©—OLTTrA, P—OT[Tr]A. ἃ ἐξῆλθεν εὐθύς ττττὰ. * + οὖν therefore ELTTrA. 8 — ὃ TTrA. ' [εἰ 6 θεὸς ἐδοξάσθη ἐν αὐτῷ] LTrA. Y αὐτῷ TTr. " ἐγὼ ὑπάγω GLTTrAW, Σ &— ὃ GLITIAW, * φωνήσῃ LITrA. = ἀκολουθήσεις δὲ ὕστερον LTTrA. Υ + ἐγὼ I (go) T. 4 ἀποκρίνεται ANSWers LTTrAW. — αὐτῷ ὃ LTTrA. © ἀκολουθεῖν Tr. Ὁ διὰ τί LTrAL © Γἀρνήσῃ LITrs ἀμ a ἡ ἐ τ, Kai εἶς ἐμὲ πιστεύετε... ῶ ἐν Ty . 86}, that where 7am ATV. JOHN. 14 Μὴ ταρασσέσθω ὑμῶν ἡ καρδία": πιστεύετε εἰς τὸν Driv, | - Let not be troubled yous, , heart; 78 believe on Ood, ‘OlKi@ τοῦ. πατρός. μου μοναὶ In the house, of my Father *y bodes εἴπον-ἂν ὑμῖν" is aca ἑτοι- To pre- ‘also on me believe. πολλαί εἰσιν" εἰ: δὲ. μή, Zany ‘there are ; otherwise I would have told ae Igo paca τόπον ὑμῖν. 3 καὶ ἐὰν πορευθὼ ὃ καὶ" ἑτοιμάσω ἰὑγῖν pare aplace for yon; and if Igo and prepare for yon τόπον," πάλιν ἔρχομαι Kai Ἐπαραλήψομαι" ὑμᾶς πρὸς ἐμαὺ- a place, again Tam coming: gnd- will receive you to wy- Tov ἵνα ὕπου εἰμὶ ἐγώ, καὶ ὑμεῖς ἦτε... 4 καὶ ὕπου ᾿ἐγὼ! + “also. “ye may be. And where. 1 . ὑπάγω οἴδατε “Kai τὴν ὁδόν ποΐδατε." 5 Λέγει αὐτῷ Θωμᾶς, go yeknow and the wey ye know *Says “to ‘him *Thomas, “Κύριε, οὐκ.οἴδαμεν ποῦ “ὑπάγεις, ὅκαι" πῶς νδυνάμεθα τὴν Lord, . we know not where thou goest, and how can we the ὁδὸν eidévar;" 6 Λέγει αὐτῷ “ὁ! Ἰησοῦς, “Eyer εἰμι ἡ ὁδὸς way know? "Says “to *him ‘Jesus, 1 am the way καὶ ἡ ἀλήθεια καὶ ἡ ζωή" οὐδεὶς ἔρχεται πρὸς τὸν πατέρα and te truth’ and the life, Noone comes to the Father εἰμὴ ov ἐμοῦ. 7 εἰ τἐγνώκειτε pe," καὶ τὸν. πατέρα.μου but by me... If ye had known me, also my Father :ἐγνώκειτε. ἄν" tai! Yaz’ «ἄρτι! γινώσκετε αὐτόν, καὶ ἑωρά- ye would have known; and henceforth ye know him, and have κατε ταὐτόν. 8 Aé, εἰ αὐτῷ Φίλιππος, Κύριε, δεῖξον ἡμῖν seen him. "Says *to*him ‘Philip, Lor’, shew us τὸν -πατέρα, καὶ ἀρκεῖ ἡμῖν.. 9 Λέγει αὐτῷ ὁ Ἰησοῦς, the. ‘Father,’ and it oe us, *Says *to*him , ‘Jesus, *Tooovrov χρόνον" μεθ᾽ ὑμῶν εἰμι, καὶ οὐκ. ἔγνωκάς με, So long a time with ope aml, and thou hast not known me, Φίλιππε; ὁ ἑωρακὼς ἐμέ, ἑώρακεν τὸν πατέρα" YKai! πῶς Philip? Hethat has seen me, hasseen the ‘¥ather; and, how σὺ λέγεις, Δεῖξον ἡμῖν: τὸν πατέρα; 10 οὐ.πιστεύεις Ort *thou seh inde Shew ous..-the Father? Belicvest thou not that ἐγὼ | ἐν τῷ πατρί, Kai ὁ πατὴρ ἐν ἐμοί tori; τὰ ῥήματα I {am]i in the Father, andthe Father “in “me is? The words ἃ ἐγὼ Rado" ὑμῖν, ax’ ἐμαυτοῦ οὐνλαλῶ: ὁ δὲ πατὴρ which ὦ ρους to you, -from myself Ispeaknot; but the Father 96" ἐν ἐμοὶ. μένων Ῥαὐτὸς ποιεῖ τὰ ἔργα! “. who in me piles he does the works, ὅτι ἐγὼ- “ἐν τῷ πατρί, καὶ ὁ πατὴρ ἐν ἐμοί" δεὶ. δὲ μή. that < [ess}in the Father, and the Father in me ; but if not, διὰ τὰ ἔργα αὐτὰ πιστεύετέ por." 12 ᾿Αμὴν ἀμὴν λέγω because of the ‘works themselves believe me. Verily verily Isay ὑμῖν, ὁ “πιστεύων tic ἐμέ, τὰ ἔργα ἃ ἐγὼ ποιῶ, κἀκεῖνος toyou, Hethat believes on Ἐπ the works which I ἅο, algo he ποιήσει, καὶ μείζονα τούτων ποιήσει, Ore ἐγὼ πρὸς τὸν shall do, ie Bresiee than these ‘he shall do, because I to πατέρα ἷμου" πορεύομαι.. 18 καὶ ὅτιιἂν αἰτήσητε ἐν τῳ . my Father 8ο. And whatsoever yemayask in Believe me h'— καὶ L. i τόπον ὑμῖν TTrA, 8 - ὅτι for LrTraw. a οἴδατε (Ligrra. ο — καὶ LTr. ‘ [eyo] m — καὶ [LjTTra. know we the way Litras 4.-- ὃ τ. Tra; γνώσεσθε ye will know 7. t — καὶ [L]Tra. ᾿ ἀπάρτι τ. * τοσούτῳ χ όνῳ LT. » — καὶ LT[Tr]. 1 λέγω TTra. 8 [Ὁ] LTra, αὐτοῦ does his works TT-A. ¢ + [avtov! /icad his works) L. © — μοι 1[Tr). f— μου (read the father) yrtra. 11 πιστεύετέ μοι * ἐγνώκατε ἐμέ ye have known me 7. 229 “XIV. Let nk your’ heart. be troubled: yo beiieve in God, belicve alzo in me. 2 In my, Father’s honse ,are Many Mansions: it 1 were vot suv, 1 wonld have told you. 1 goto Frepare a place For you,| 3 And if I go aud pre- pure a place fer you, Ἵ will come again,and “reecive you uvto my-! self ; that where I am,! there ye muy be also.| 4 And whither I go ye kuow, and tho way ye know. 5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? 6 Jesus saith unto him, I am the! way, the truth, and the life: no man cometh unto the Father, but by me. 7If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have scen him, 8 Philip saith unto him, Lord, shew us the Father, and it ‘sufficeth us. 9 Jesus saith unto him, Havel been so long time with you, and yet hast thou not known me, Philip? he that hath seen nie hath seen the Father; and how. sayest thou then, Shew us the Fa- ther? 10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto vou I speak not of mysclf: but the Father that dwelleth in me, he do- eth the works. 111 Be- lieve me that I am in the Father, and the Fa- ther in me: or else be-~ lieve me for the very works’ sake. 12 Verily, verily, I say unto you, He that believeth on me, the works that I doshallhe doalso; and greater works than ‘these shall he lo; be-~ cause I go unto my Father, 13 And what- ᾿ soeyer ye shall’ask in. τ παραλήμψομαι LTTrA. Ρ οἴδαμεν τὴν ὁδόν 5 ἂν ἤδειτε ρει [αὐτόν LTra. Ὁ ποιεῖ τὰ ἔργα ἃ + ἐστίν is BL U 230 my name, that will I do,, that the Father may be glorified in the pe 14 om a, shall an: n my name, Ἶ at do it. 15 If ye love me, keep my commandments, 16 And I will pray the Father, and he shall give you another Com- forter, ‘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 yon. 18 I will not enve you comfortless:; I will come to you. 19 Yet a little while, and the world seeth mé uo more; but ye see tae: because I live, % whall live alsé.’ 20 At that day yeshall know that I am in my Fa- ther, and ye in me, and Tin you. 21 He that hath’ my command- ments, and keepeth them, he it is that loy- eth me: and he that loveth me shall be loy- ed of my Father, and I willlove 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 saiduntohim, [faman love me, he will keép my words: and my Fa- ther will love him, and we will conie unto him, and make our a- bode with him, 24 He that loveth me aot keepeth not my say- ings: and the word which ye hear is not mine, but the Fa- ther’s which sent me. 25 These things have I spoken unto you, being yet present with you. - 25 But the Comforter, which is the Holy Ghost, whom the Fa- ther will send in my narbe, he shall teach you all things, and bring all things to your remenibrance, ITQANNH®S. BE om ΄ . ~ ΄ ε͵ ν - - 5 ‘ τ » ὀνόματίι:μου, τοῦτο ποιήσω, ἵνα δοξασθῇ. ὁ πατὴρ ἐν τῷ . My Demme, this willl do, that may be glorified the Father in tho υἱῷ. 14 ἐάν τι airnonres ἐν τῷ.ὀνόματί. μου, ἐγὼ Tomow. Son. ° If anything ye gsk in’ my name, 1 will do [it]; 16 ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς "τηρήσατε." ᾿ If‘ . yelove me, Zeceommandments . ‘my keep. 16 ἱκαὶ ᾿ἐγὼ" ἐρωτήσω row πατέρα, καὶ ἄλλον παράκλητον Ἵ And ek will ask the Father, and another Paraclete See BS Ἂν χσίρον" k,,z a ¢ ow ? 5 "»- τῇ " “ δώσει ὑμῖν, ἵνα μένῃ μεθ᾽ ὑμῶν εἰς τὸν. αἰῶνα," 17 τὸ he willgive you, that he may remain with you _ for ever, the πνεῦμα τῆς ἀληθείας, ἃ ὁ κόσμος οὗ.δύναται λαβεῖν, Ort Spirat oftruth, whomthe world cannot receive, because οὐ.θεωρεῖ αὐτό, οὐδὲ γινώσκει ἰαὐτό"" ὑμεῖς π' δὲ! γινώσκετε it does not see him, ᾿ nor know bith ; but ye know ᾿ ἄτα Ag ALLA >t ow ZL . 2 2 σεν ne Π ᾽ το: αὐτό, ὅτι Tap ὑμῖν μένει, καὶ ἐν ὑμῖν πέσται." 18 οὐκ.ἀφήσω him, for with you he abides, and in you shall be. I will not leave ὑμᾶς ὀρφανούς" ἔρχομαι πρὸς ὑμᾶς. 19 Ere μικρὸν. καὶ ὁ you orphans, Iam coming to ~ you. Yet a little while and the κόσμος με οοὐκ ἔτι! θεωρεῖ, ὑμεῖς.δὲ θεωρεῖτέ pe Ore ἐγὼ world me no _ longer sees, but ye Beg me: because J ~ A ee De . i: : ee as pee ΄ ζῶ, + καὶ ὑμεῖς ζήσεσθε." “20 ἐν ἐκείνῃ τῇ ἡμέρᾳ. “γνώσεσθε live, “also ‘ye shall live. ‘In that day shall 7know ὑμεῖς!" Ore ἐγὼ ἐν τῷ πατρί.μρυ, Kai ὑμεῖς͵ ἐν ἐμοί, κἀγὼ ' ye that I [{amjin my Father, and ye in me, andI ἐν ὑμῖν 21 ὁ ἔχων τὰς. ἐντολάς. μουν᾿ Kai τηρῶν. αὐτάς, in you. He that has mycommandments and _ keeps them, ἐκεῖνός ἐστιν ὁ ἀγαπῶν pe’ 0.08 ἀγαπῶν pe, ἀγαπηθήσε- he itis that loveg me; buthethat loves me, _ shall be loved ται ὑπὸ τοῦ.πατρός. μου" "Kai ἐγὼ" ἀγαπήσω αὐτόν, Kai by «my Father ; and ’ will love himy,” and ἐμφανίσω αὐτῷ ἐμαυτόν. 22 Λέγει αὐτῷ ᾿Ιούδας; οὐχ will manifest. tohim myself. *Says “to “ἴτω *Judad, (ποῦ ¢ ΄ Bete ΄ » ς« : ὦ.ὕ ὁ ᾿Ισκαριώτης, Κύριε," τί γέγονεν ὅτι ἡμῖν . μέλλεις the Iscariote,) Lord, - what has ocourred that tous thou art about , ΄ 4 . ? ‘ a ἡ , 4G ᾽ (0. ; ts Π ἐμφανίζειν σεαυτόν, καὶ οὐχὶ τῷ κόσμῳ; 23 ArrexoiOn ."ὁ to manifest — thyself, and not tothe world? 2Answered "Ἰησοῦς καὶ εἶπεν αὐτῷ, Ἐάν. τις ἀγαπᾷ. με, τὸν. λόγον.μου ‘Jesus and said to him, If anyone love me, my word τηρήσει, καὶ ὁ-πατήριμου ἀγαπήσει αὐτόν, καὶ "πρὸς "αὐτὸν he will keep, and my Father will love him, and to. - him ἐλευσόμεθα, καὶ μονὴν παρ᾽ αὐτῷ "ποιήσομεν." 24 ὁ’ μὴ we willcome, and an abode with him will make. He that "ποῦ ἀγαπὼν με, τοὺς λόγους.μον οὐ-τηρεῖ: καὶ ὁ λόγος “ὃν | loves me, my words does not keep; and the word which ἀκούετε οὐκ ἔστιν ἐμός, ἀλλὰ τοῦ πέμψαντός με πατρός. ye hear _is not mine, but ofthe ?who%sent ‘me ‘Father. 25 Tatra λελάληκα ὑμῖν παρ᾽ ὑμῖν μένων" 26 ὁ. δὲ παρά- These things Ihave said toyou, with you abiding- , ‘but the Para- κλητος. τὸ. πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ ἐν τῷ clete. the Spirit the oly, whom *will*send *the 7Father in_ ὀνόματί.μου, ἐκεῖνος ὑμᾶς διδάξει πάντα, Kai ὑπο- * my name, he 2you ‘will *teach all things, and will bring to“re- “B+ με me [L]T. h τηρήσετε ye will keep rrr. i κἀγὼ LTTrA: k μεθ᾽ ὑμῶν εἰς τὸν. αἰῶνα ἢ he may be with you for ever 1; μεθ᾽ ὑμῶν ἢ εἰς τὸν αἰωνὰ τ; ἦ μεθ᾽ ὑμῶν εἰς TOY, αἰῶνα TrA. P ζήσετε ΤΊτΑ." ttien Grfalw. -* [αὐτό ,. t—+ 6 QLTTrAW. 9 οὐκέτι GLT 5 ἐστίν i8 LTrA. Ν " © + Koes m — δὲ but [r]z[tTr]a. ; τ κἀγὼ LTTrAW. 49 ὑμεῖς ([ὑμεῖς] L) γνώσεσθε Ltra. « Υ ποιησόμεθα LTTrA ~~ 5 ince ῪΝ XIV, XV JOHN. proce ὑμας πάντα ἃ εἴπον ὑμῖν. 27 εἰρήνην ἀφίημι mombrance,*your all things which Isaid to you. Peace T leave ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν" οὐ καθὼς ὁ κόσμος with you ; ace ‘my Igivé toyou; not as the world δίδωσιν, ἐγὼ δίδωμι ὑμῖν: μὴ. ταρασσέσθω ὑμῶν ἡ καρδία. μηδὲ gives, 25 lgive toyou. Letnotbetroubled your heart, nor Oedtarw. 28 ἠκούσατε ὅτι ἐγὼ εἶπον ὑμῖν, bet be καὶ let it fear. Yeheard that I said toyou, Iam going away and ἔρχομαι πρὸς ὑμᾶς. εἰ ἠγαπᾶτέε με, ἐχάρητειἄἂν ὅτι Iamcoming to you. If yeloved me, ye wouldhave rejoiced that "elroy," ἸΠορεύομαι πρὸς τὸν πατέρα" Ore ὁ-πατήρ.“μου!" I said, Iamgoing - to: tho Father, for my Father μείζων μου ἐστίν. 29 καὶ νῦν εἴρηκα ὑμῖν wow γενέ- greater *than *I ‘is, _ And now Ihavetold you before it comes to σθαι, ἵνα bray γένηται “πιστεύσητε. 80 Yobn ἔτι" pass, that when it shall have come to pass ye may believe. No longer πολλὰ λαλήσω μεθ᾽ τὑμῶν"" ἔρχεται.γὰρ ὁ τοῦ κύσμου much ΙΪ will speak with you, for comes the 20f *world R ΄ Ιἰ,Ζ Were. ᾽ 5) ? ” Athy in ᾽ > te τούτου" ἄρχων, καὶ ἐν ἐμοὶ οὐκ ἔχει cidsy’ 81 ἀλλ᾽ We sthis ruler, and in me _he has nothing; but that vp δὁὃ.κύσμος bre ἀγαπῶ τὸν πατέρα, "cai" καθὼς ‘may *know'the ?world that Idove the Father, and as “ἐνετείλατό! μοι ὁ πατήρ, οὕτως ποιῶ" ἐγείρεσθε, ἄγωμεν 3eommanded ‘*me'‘the ?Father, thus I do. Rise up, let us go ἐντεῦθεν. hence. 15 Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, Kai ὁ.πατήριμου ὁ [ 1 am the *vine ‘true, and my Father the γεωργός ἐστιν. 2 πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπόν, bushandman © is. Every branch in me -ποῦ bearjng ‘fruit, ” ΄ ‘ ~ A 4 4 a αἴρει αὐτό" καὶ πᾶν τὸ καρπὸν φέρον, καθαίρει αὐτὸ he takes away it; and everyone that fruit bears, hecleanses it τ ΠῚ r 4 x lt , a” « ~ ld ? iva “πλείονα καρπὸν" φέρῃ. 38 ἤδη ὑμεῖς καθαροί ἐστε that more fruit it may bear. Already ye clean are « ͵ ‘a , αὐ ῃ διὰ τὸν λόγον ὃ» λελάληκα ὑμῖν. 4 μείνατε ἐν ἐμοί, by reason of the word which I have spoken to you. Abide in me, κἀγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ. δύναται καρπὸν φέρειν ἀφ᾽ andI in you. As the brauch is not able fruit °tobear of ἑαυτοῦ ἐὰν μὴ “μείνῃ" ἔν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς itself unless itabide in the vine, 80 neither[can] ye ἐὰν μὴ ἐν ἐμοὶ ἱμείνητε." 5 ἐγώ εἰμι ap ἄμπελος, ὑμες τὰ I unless in me ye abide. am the vine, ye [are] the κλήματα. ὁ μένων ἐν ἐμοί, κἀγὼ ἐν αὐτῷ, οὗτος φέρει branches. Hethat abides in me, andI in him, ' he bears καρπὸν πολύν" ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. *frvit ‘much ; for apartfrom me | yearcable todo nothing. 6 ἐὰν. μή τις Speivy' ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα, Kai Unless anyone abide in me, heiscast out as the branch, and ἐξηράνθη, καὶ συνάγουσιν Ῥαὐτὰ! καὶ εἰς t πῦρ βάλλουσιν, καὶ isdriedup, and they gather them andinto aire cast, and καίεται. ἐὰν μείνητε ἐν ἐμοί, καὶ τὰ ῥήματά.μου ἐν ὑμῖν it is burned. If yeabide in me, and my wor in, you ΄ Ἵ ᾿ ν-- εἶπον GUTTrAW. 5 — μου ("εαα the Father) [n}rtra‘. 5. — τούτου (read cf the world) ciTTraw. Ὁ [καὶ] L.~’ mandment itr. ἃ καρπὸν πλείονα LTTrA. © μένῃ τ. hairditt. ἱ - τὸ the (fire) rtraw. Υ οὐκετι GLT. © ἐντολὴν ἔδωκέν gave (me) com- f μένητε τπττλ.Ψ ἱ 251 whatsoever I have said unto you. 27 Peacelt leave with you, my peace I give unto you: not as the world giv- eth, give I unto ae Let not your heart be troubled, ncither let it be afraid. 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 L 29 And now I have told you beforeit come to pass, that, when itis come to pass, ye might believe. 30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath no- thing in me. 31 But that the world may know that I love the Father; and as the Fa- ther gaye me com- mandment, even so I do. Arise, let us go hence, XV. I am the Θ 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 purg- eth it, that it may bring forth more fruit. 3 Now ye are clean through the word which I have spoken unto you. 4 Abidein me,and [lin you. As the branch cannot bear fruit, of itself, except it abide in the vine; no more can ye, except ye abide in me. 51 am the vine, ye avé the Branches: he that a- bideth in me, andI in him, the same bringeth forth much fruit: for without me ye can do nothing. ΟἿ a man abide not in me, he is cast forth as 4 branch and is withered ; and men Enter them, and cast them into the fire, and they are burhed. 7 If ye abide in me, and my words abidein you, , ὑμῖν Ww. 8 μένῃ tr } 232 ye shall ask what ve will, and it shall donevntoyou. 8Herc- in is my Father glori- fied, that ye bear much. fruit; so shall ye be my disciples. 9 As the Fa- ther hath loved me, so have I loved you: con- tinue ye in my love, Ig If ye keep my com- mandments, ye 8 ball abide in my love;*even, “as 1 have kept my Fa-— ther’s commandments, and abide in his love. ‘ll These things haveI spoken unto you, that my joy might remain in you, and that your joy -- “might be full. 12 This is my com- mandment, That ye love one another, 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 mny friends, if ye do whatsoever I command you. 15 Henceforth I call you hot servants ; for the servant knoweth not what his lord do- eth: 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 ys should go and bene forth fruit, and tha your fruit should ἕῳ main: that whatsoever ye shall ask of the Fa- ther in my name, he may give it you. 17 These things I com- mand you, that ye love one another, 18 If the world hate you, ye know that it hated me before it hated you. 19 If ye ‘were of the world,tbe world would love his own: but be- cause ye are not of thé world, but I pave cho- sen you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, The servant . 15 not greater than his lord. If they have chp ed me, they will also persecute you; if they IQANNH®. XV. μείνῃ, ὃ Βἐὰν!" "θέλητε lairhoecbe," καὶ γενήσεται ὑμῖν. anise, whatever ye wili ye shallask, and it shall come to pass to-you. 8 ἐν τούτῳ ἐδοξάσθη ὁ.πατήρ' μου, ἵνα καρπὸν πολὺν φέρητε, In this is ylorified. my Father, that *fruit ‘much yeshould ear, καὶ, "πυγενήσεσθε! ἑμοὶ μαθηταί. 9 καθὼς ἠγάπησέν με ὁ. and γα shall yi cats *to 3me esicedin ape loved me the πατήρ, κἀγὼ "ἠγάπησα ὑμᾶς"" μείνατε ἐν τῇ avai TH ) ἐμῇ. Feats Lalso loved you: - abide in ‘ny. 10 ἐὰν τὰς ἐντολάς. μου τηρήσητε, μενεῖτε ᾿ἐν TH-ayaTy.pov" Tf my commandments ye keep, yeshallabide in my love, καθὼς ek Prac ἐντολὰς . τοῦ πατρός" “μου! τετήρηκα, Kai as the senenanireeits of my Father have — aug μένω αὐτοῦ ἐν τῇ ἀγάπῃ. 11 ταῦτα͵ λἐλάληκα ὑμῖν, ἵνα abide Bs in love. ba 2 ames 1 have spoken to you, that ἡ χαρὰ" ἡ ἐμὴ ἐν ὑμῖν τβείνῃ,, καὶ ἡ. χαρὰ ὑμῶν πληρωθῇ. *j0y lmy in. you may ie and ei joy may be full.’ 12 αὕξη ἐστὶν ἡ ἐντολὴ ἡ ἐμή, ἵνα ἀγαπᾶτε. ἀλλήλους, . This | is | be ced ‘my, . that yelove’ one ee τὰ καθὼς ἠγάπησα. ὑμᾶς. Ἐ19 μείζονα ταύτης ἀγάπην οὐδεὶς . 85 1 ioved you, Greater _ than this love noone. ἔχει, ἵνα ὅτις" τὴν-Ψυχὴν.αὐτοῦ θῇ ὑπὲρ τῶν φίλων Bas, that one his life should lay down for friends abrov. 14 ὑμεῖς φίλοι pou ἐστὲ ἐὰν ποιῆτε 'ὕσα! ἐγὼ this, Ye friends my, are if ye practise babe cgen τς Ty ἐντέλλομαι ὑμῖν. 15 οὐκέτι ὑμᾶς λέγω" δούλους, bre ὁ Sov command you. | Nolonger you Teall pg aac) for the bond-| λος οὐκοἶδεν τί ~ ποιεῖ αὐτοῦ ὁ κύριος" ὑμᾶς. δὲ ἐΐρηκα man knows ποῦ what "18 Les! *his master. But ὅς I have called φίλους, ὅτι πάντα ἃ ἤκουσα πῇ ἃ τοῦ.πατρός. μου ἐγνώ- friends, for all ee which I heard ‘ my Father .Imade ρισα ὑμῖν. 16 οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ᾽ τ ἐξελεξάμην known to you. 3Not 4me’ 2c hose, but chose ὁ ὑμᾶς, καὶ ἔθηκα ὑμᾶς ἵνα ὑμεῖς ὑπάγητξ καὶ καρπὸν φέ- you, and aa you that, ye Phone and fruit yeshould NTE, καὶ ὃ. καρπὸς. ὑμῶν μένῃ". ἵνα 0. Tl. ἂν αἰτήσητε τὸν ear, and ἔρος fruit. should abide; that whatsoever ye may ask the | πατέρα ty τῷ ὀνόματίμου δῷ ὕμῖν. 17 ταῦτα, ἐντέλ- Father in my name he may give you. . . These Hea 4 οοτας λομαι ὑμῖν, wa ἀγαπᾶτε ἀλλήλους. 18 Et ὁ κόσμος ὑμᾶς mand ons that ye love one another. If the world. em μισεῖ, γινώσκετε OTL ἐμὲ πρῶτον “ὑμῶν" μεμίσηκεν. 19 εἰ ἐκ Kates, ye know that me before you it has hated, Af of τοῦ κύσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον. ἐφίλει" ὕτι.δὲ ἐκ ποῦ the world ye ae the yds would love itsown; but because of the- κόσμου οὐκ. ἐστέ, ἀλλ᾽ ἔγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου, world yearenot, but chose you outof the world, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος. 20 μνημονεύετε τοῦ on account of ἐς Shates *you ‘the ?world. Remember the λόγου οὗ ἐγὼ εἶπον ὑμῖν, Οὐκ.ἔστιν δοῦλος μείζων. τοῦ word which I said . toyou, “Is‘not ‘a*bondman greater κυρίου αὐτοῦ. εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν: εἰ than his master. If me they persecuted, aleo you they will persecute; if K ἀν, ἠγάπησα LTrA. ὑμᾶς LTTrA. 1 αἰτήσασθε, ask ye LTTrAW. ο κἀγὼ 1 also τ. (read the Father) tra. 7 — ὑμῶν T. Ὁ ὑμᾶς 4 — pou σ λέγω τὰ γένησθε ye should become tra. P rou 'πατρὺς (+ μον T) τὰς ἐντολὰς ΤΑ. τ Ταῦ be Lrtra, δας τις τ *&whatLTtra Ὧν τὰ ς νὼ mov, OV I. JON. TOv-oyor-_puu ἐτήρησαν, Kai TOY ὑμέτερον τηρήσυυσιν. 21 ἀλλὰ my word they kept, also yours they will keep. But ταῦτα πάντα ποιήσουσιν “dir διὰ τὸὔνομαιμου, *these *things all they will do to you on account of my Dame, Ore οὐκοἴΐδασιν τὸν πέμψαντά με. 32 εἰ μὴ ἦλθον καὶ because they know not him who sent me, If Thad not come and ἐχάλησα αὐτοῖς, ἁμαρτίαν obkJelyou" νῦν.δὲ πρόφασιν spoken to them, sin thyy had not had; but now ἃ pretext οὐκ. ἔχουσιν περὶ τῆς. ἁμαρτίας. αὐτῶν. 23.6 ἐμὲ μισῶν, καὶ they have not for. their sin, ‘Fle that “me “hates, -3also ΐ , . ‘ τὸ " , \ τον. πατέρα.μου μισεῖ. 24 εἰ τὰ ἔργα μὴ.ἐποίΐσα ἐν ᾿ ®my °Father *hates, If “the *works ‘I “had “not *done Samong αὐτοῖς ἃ οὐδεὶς. ἄλλος πεποίηκεν," ἁμαρτίαν οὐκ. εἴχον"" Sthem which 0 other one has done, sin they had not had; 'ψῦν.δὲ Kai ἑωράκασιν καὶ μεμισήκασιν Kai ἐμὲ Kai τὸν πατέρα. but now both ¢hey have seen and havehated ‘both mé and _ Father pou" 25 ἀλλ᾽ ἵνα πληρωθῇ ὁ λόγος ὃ. γεγραμμένος ἐν sey But that might be fulfilled the word that has been written in τῷ.νόμῳ. αὐτῶν," Ὅτι ἐμίσησάν pe δωρεάν. 26 Ὅταν."δὲ" their law, “4 They hated. me without cause, But when ἔλθῃ ὁ παῤάκλητος, ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, iscomethe Phraclete, whom Ζ willsend toyou from the Father, τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ “τοῦ πατρὸς ἐκπορεύεται, the Spirit oftruth, who from the Father goes forth, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ 27 καὶ ὑμεῖς δὲ μαρ- he will bear witness concerning me; Salso “yo ‘and bear τυρεῖτε, ὅτι ἀπ᾿ ἀρχῆς μετ᾽ ἐμοῦ ἐστε. ‘Witness, because from,[tho] beginning with me ye 276, 16 Tatra λελάληκα ὑμῖν ἵνα μὴ σκανδαλισθῆτε. 2 ἀπο- These things I have spoken toyou that ye may not be offended; Out of συναγώγους ποιήσουσιν ὑμᾶς" ἀλλ᾽ ἔρχεται ὥρα ἵνα πᾶς the synagogues they willput you; but is coming an hour that everyong ᾿ὁ ἀποκτείνας ὑμᾶς ᾿ δόξῃ RarpEeiay προσφέρειν: τῷ θεῷ. who kills you willthink — service to render to God ; 8 καὶ ταῦτα ποιήσουσιν ὑμῖν" ὕτι οὐκ. ἔγνωσαν τὸν πα- and these things they will do toyou because they know not the Fa- τέρα οὐδὲ ἐμέ. 4 ἀλλὰ ταῦτα. λελάληκα ὑμῖν, ἵνα Bray ther ' nor “me. But thesethings Ihavesaid to you, that when ἔλθῃ ἡ ὥρα" μνημονεύητε αὐτῶν" ὅτι ἐγὼ εἶπον ὁ. may have come the hour ye may remember’ them that [ said [them] ὑμῖν = ravradé ὑμῖν ἐξ ἀρχῆς 'οὐκ.εἶπον, ὅτι ἕο you. But these ὑῃϊ 05 to you from [the] beginning Idid ποῦ κὰν, because μεθ᾽ ὑμῶν ἤμην.. 5 νῦν. δὲ ὑπάγω πρὺς- .τὺν πέμψαντά με, with you. I was. But how Igo to him who sent me, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ pe, Moi ὑπάγεις ; 6 ἀλλ’ Gre: and none of you asks me, Where gocst thou? But because ταῦτα λελάληκα ὑμῖν ἡ λύπη. πεπλήρωκεν ὑμῶν τὴν these things Ihavesaid ἴο γοὰ grief has filled your καρδίαν. 7 ἀλλ᾽ ae τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει heart. , But ‘the truth say to you, It is profitable HL ἀπέλθω: ἐὰν. γὰρ ἔ μὴ. ἀπέλθω -ὁ παράκλη- ὑμῖν iva ὦ for you that should goaway; -for if - Igo not away the Paraclete ho y , Π \ « ΜΕ, \ 4 0 ~ em τος Ῥοὐκ.ἐλεύσεται" πρὸς ὑμᾶς ἐὰν. δὲ πορευθῶ, πέμψω, will not come” to you; but if I go, I will send 233 have kept my saying, they will keep yours also. 21 But all thesa things will they do un- to you for my name’s sake; because they know not him that sent me. 22 If 1 had, not come and spoken unto them, they had not fhad sint but now they paye no dloke for their ain. 23 He that hateth me hateth my Father also. 24 1f [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 δᾶ" my Father. 25 But this cometh to pass, that the word might Ne fulfilled that is written in their law, ‘They hated me with- out a cause.. 26 But when the Comforter is come, whom I will send unte you from the Father, even the Spirit of truth, which pro- ceedeth from the Fa- ther, he shall testify of me: 27 and ye also shali bear witness, be- cause ye have been with me from the be- ginning. XVI. These things have I spoken unto you, that yeshould not be offended. 2 They shall put you out of the synagogues: yea, the time cometh, that whosoever ‘killeth you will think that he do- eth God service. 3 And these things will they do unto you, because they have not known the Father, nor me, 4 But these things have: J told you, that when the time shall come, ye may remember that Ἵ, told you of them, And these things I said not unto you at the begin- ning, Because I was with you. 5 Butnow I go my way to him that sent mej; and none of you asketh me, Whi- ther goest thou? 6 But because I have suid these things unto you, sorrow bath filled your heart. 7 Nevertheless 1 tell you the truth; It isexpedient for you that I go away: for if 1 Zo not away, the Comforter will not come unto you; but if 1 depart, I will send | Κὶ εἰς ὑμᾶς ἴο youLttra: Y εἴχοσαν {ττιὰ. .* ἐποίησεν did UTTra. 8 εἴχοσαν LTTrA. » ἐν τῷ νόμῳ. αὐτῶν γεγράμμένος LITrA. © --- δὲ 1[TrA]. *heir hour) utra 1 — ὑμῖν GLITrAW. ? flavr@y)tr. Ε + éywL[A]W. ὃ οὐ μὴ ἔλθῃ in no wise should cume rr, 2 + αὐτῶν (read 234 IQANNH®S. XVE. him unto you. 8 And: αὐτὸν πρὸς ὑμᾶς" 8 καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον μα 2 eat eae ee him = to”— ‘you. And having come he willconvict the world οὗ εἶπ, βιιᾶ, of TIgBFe περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως. ousness, and of judg- Ἂ [ = i ‘ Hse: 7 ment: 9 of sin, because ΕΟΒΕΒΘΗΙΒΕ ; sin : pine aa: 2 pigs aa and Ronee judguieete they believe notonme; 9 περὶ ἁμαρτίας μέν, ὅτι οὐ-πιστεύουσιν εἰς time’ 10 περὶ te ota aon Concerning sin, because they believe not ‘on me; concerning ther, and yesceme no δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέραἱμου" ὑπάγω, Kai ‘ove more; 11 of judgment, yiehtcousness betause to my Father Igoaway, and no because the prince of ὁ, ὼς AGS wie ἢ ἦ πὴ χει ὁ 5 this world is judged. ἔτι" θεωρεῖτέ pe’ 11 περὶ δὲ κρίσεως, Ort ὁ ἄρχων τοῦ 12 Ehave yet many longer yebehold me; and concerning judgment, because the ruler things to say unto you, δ i x ey ᾿ "ἢ } but ye cannot bear Κύσμου.τούτον κέκριται. 12 ἔτι πολλὰ ἔχω ‘eye them now. 13 Howbeit © of this world has been judged. Yet, many things I have to say whon he, the Spiritof « . 4 , Aes oS 2 , " «“ A truth, is come, he will ὑμῖν," ἀλλ᾽ οὐ.δύνασθε βαστάζειν ἄρτι" 13 ὕταν.δὲ ἔλθῃ guide you into all toyou, but yeare not able to bear them now. But when *may “have *come trnth: for he shall not . - ι ~ me τα, ἢ." « , tere ~ epcak of himself; but ἑκεῖνος, TO πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς "εἰς πᾶσαν whatsoever he shall the, the Spirit of truth, hewillguide you intd all ‘ > ΄ ΄ ᾽ ‘ ~ > oe Ra hear Oe τὴν ἀλήθειαν." ov γὰρ λαλήσει ἀφ᾽ ἑαυτοῦ, ἀλλ᾽ ὅσα." ἂν" you things to come, the truth ; “ποὺ ‘for *he *will speak from himself, but whatsoever 14 He shill ΒΊΟΣ ΕΣ me: Cacovay" λαλήσει, κἀὲ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. mine, and shall shew he may hear he willspeak; and the things coming he will announce to you, it unto you. 15 All ea a 3 ere ΤΣ Sou a AN Π hey 5 itisenchanabp.- Father 14 ἐκεῖνος ἐμὲ δοξάσει, Ore ἐκ τοῦ ἐμοῦ Ῥλήψεται," Kai ἀναγ hath are mine: there- He me will glorify, for of mine he will receive, and will an- ~ ~ « ~ ΄ ε » ε 4 , ’ , fore said I, that he γελεῖ ὑμῖν. 15 πάντα boa ἔχει ὁ πατὴρ ἐμά ἐστιν" epant ΝΘ ΟΥ̓ ΠΣ ΠΕ ane toyou All things whatsoever *has ‘the *Father ‘mine ‘are; shall shew tt untoyou, Bounce toyou. ΕΒ 5 ; as f athe oe are ; ce : 5 5 = ἊΣ 16 A little while, ἀρὰ διὰ τοῦτο εἶπον, Ore ἐκ τοῦ ἐμοῦ «λήψεται," καὶ ἀναγ- ΣῊΝ Face Sits because = ave I said, Hi of bea i he birt.) me bis an- while, and ye shall see γελεῖ ὑμῖν. 16 Μικρὸν καὶ ‘ov θεωρεῖτε με, Kai πάλιν lees gre healers ‘nounce to you. A little [while] and ye do not behold me; and again some of his disciples. μικρὸν καὶ ὄψεσθε pe, “ὅτι ἐγὼ ὑπάγω tpdc TOY πα- Whatri eee oe alittle [while] and yeshallsee me, because I goaway to the Fa- Ww 5 νὰ ᾿ iF. ? . ~ ~ , ~ * saith unto us, A little τέρα." 17 Εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς while, and ye shall ποῦ ther, Said therefore [some] of his disciples to see me: and again, a , me Oe sy ἕν ἕ Sa ἢ Ἂ little while, and .ye ἀλλήλους, Τί ἐστιν τυῦτο o λέγει ἡμῖν, Μεκρὸν καὶ shall see me: and, Be- one another, What is this which hesays tous, A little [while] and cause I go to the Ἐὰ- Ω er A oy : ᾿ ther? 18 They said Οὐ. θεωρεῖτε με, καὶ πάλιν μικρὸν καὶ ὄψεσθε με; καὶ therefore, What isthis yedonot beholdme; and again alittle [while] and ye shallsee me? and that he saith, A little “ Herpes Thea eae : t 5 ᾿Ξ while? τ cannot tell Ore ‘éyw' ὑπάγω πρὸς τὸν πατέρα; 18 Ἔλεγον οὖν, what hesaith. 19 Now Because I go away Ὁ the Father ? They said therefore, 3 k that the ~ ΄ . 1 Ἢ ΄ ” Teens Teens tack VLovro ri ἐστιν" ὃ λέγει, Τὸ! μικρῶν: ovK_oldaper: him, and said unto “*This ‘what 215. whichhesays, the. little [while]? We do not know Pere eee Gk τί λαλεῖ. 19 Ἔγνω τοὖν" γὁ"- Ἰησοῦς ὅτι ἤθελον αὐτὸν that I said, A little what he speaks. *Kunew *therefore ‘Jesus that they desired *him While, and ye eaten ἐρωτᾷν, καὶ εἶπεν. αὐτοῖς, Περὶ τούτου ζητεῖτε μετ᾽ ‘little while, and ye ‘to “ask, and = said to them, Concerning this do ye inquire among shall see me? 20 Veril¥, ἀλλήλων͵, Ore εἶπον, Μικρὸν καὶ οὐ.θεωρεῖτέ με, Kai of 8 to you, εν : ER GER weep ond one another, that Isaid, A little [while] and ye donot behold me; and lament, but the world 2 3 eed - ἃ ‘GS, Ves : aia Deal Pcie aan we πάλιν μικρὸν καὶ ὄψεσθέ pe; 20 ἀμὴν ἀμὴν λέγω ὑμῖν, again ἃ little [while] and ye shall see me? Verily verily Isay to you, ort κλαύσετε Kal θρηνήσετε ὑμεῖς, ὁ. δὲ κόσμος «χαρήσεται" that ?will *weep ‘and ‘will®lament ‘ye, but the world will rejoice ; ' iL wov (read the Father) trr[a]. * οὐκέτι GLT. U ὑμῖν λέγειν TTrA. τὰ cis THY ἀλήθειαν πᾶσαν LIrA ; ἐν TH ἀληθείᾳ πάσῃ τ. Ὁ — ἂν LTTrA. ο ἀκούσει he sh hear Tra ; ἀκούει he hears T. P λήμψεται LTTrA. 9 λαμβάνει receives GLITTAW. τ οὐκέτι no longer (do ye behold) tra ; οὐκ ἔτι Tr. 5 — ὅτι ἐγὼ ὑπάγω πρὸς τὸν πατέρα TTA; ὅτι ὑπάγω πρὸς τὸν πατέρα G[L]W. ἰ --- ἐγὼ (read ὑπάγω I go away) Lazraw. Τί ἐστιν τοῦτο LTr. w — τὸ (read a little [while] Tra. * -- οὖν GTTrAW. ¥ — oTTra, eval, J © HN. ὑμεῖς. "δὲ! λυπηθήσεσθε, "ἀλλ᾽" ἡ-λύπη.ὑμῶν εἰς χαρὰν γενή- but ye will be grieved, but your grief to joy shall 86- 7 σεται. Ὧ1] ἡ γυνὴ ὅταν τίκτῃ, λύπην ἔχει, ὅτι ἦλθεν come. The woman when she gives birth, grief has,’ because iscome ἡ ὥρα αὐτῆς: ὕταμιδὲ γεννήσῃ τὸ παιδίον, Pov ἔτι' her hour ; but when she brings forth the child, no longer μνημονεύει τῆς θλίψεως; διὰ τὴν χαρὰν Ore ἐγεννήθη she remembers the tribulation, on account of the joy tuat hasbeen bern ἄνθρωπυς εἰς τὸν κόσμον. 22 καὶ ὑμεῖς οὖν “λύπην μὲν 8. ΤΏ8 into the world. “ ‘And ye therefor: νῦν" ἀἔχετε"" πάλιν.δὲ ὄψομαι ὑμᾶς, καὶ “χαρήσεται ὑμῶν now have ;. but again JIwillsee you, and “shall *rejoice ‘your ἡ καρδία, Kai τὴν: χαρὰν. ὑμῶν οὐδεὶς “αἴρει" ap ὑμῶν. 23 Kai *heart, and © your joy” noone takes from you. And ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν. ᾿Αμὴν ἀμὴν day in, that a of me * ye shall &sk. nothing. Verily verily λέγω ὑμῖν, for" ἐὕσα.ἂν" αἰτήσητε τὸν πατέρα δὲν τῷ Isay toyou, That whatsoever ye may ask | the Father in ὀνόματί, μου δώσει ὑμῖν.". 24 ἕως. ἄρτι οὐκ ἠτήσατε οὐδὲν my name he will give you. Hitherto ye asked nothing ἐν τῷ. ὀνόματί. μου: αἰτεῖτε, καὶ ἰλήψεσθε," ἵνα ἡ.χαρὰ ὑμῶν in my name: ᾿ ask, and ye shall receive, that your jqy τᾷ ͵ ~ ’ , , « - ῃ ΣΝ πύκα 25 ravra ἐν παροιμίαις λελάληκα ὑμῖν" may be full. * These thingsin allegories Ihave spoken toyou; Καλλ᾽" ἔρχεται ὥρα bre ἰοὐκ. ἔτι" ἐν παροιμίαις «λαλήσω but is coming an hour when ‘no longer in allegories I will speak ξ ὦ > ‘ - ΄ \ ~ . - , ~iLst ~ ὑμῖν, ἀλλὰ παῤῥησίᾳ περὶ. τοῦ πατρὸς τ ἀνἈγγελῶ" ὑμῖν. toyou, but plainly concerning the Father I wiil announce to you. 26 ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐν τῷ ὀνόματέμου, αἰτήσεσθε. καὶ οὐ ΤᾺ that iday "in my name ye shall ask; ° and “not, λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν πατέρα περὶ ὑμῶν" 27 αὐ- ἘΠ 54. toyou that I -willbeseech the Father for _ you, **him- Ἂς « ‘ ~ ¢ ~ a « ~ ? . , ν᾿ τος γὰρ 0 πὰτὴρ a υμας, OTL UpPElC ἐμὲ TEDIANKATE, και self “for “the*Father loves you, because ye me _ haveloved,’ and πεπιστεύκατε ὅτι ἐγὼ παρὰ "τοῦ θεοῦ" ἐξῆλθον. 28 ἐξῆλθον _ have believed that .I from God. came out. I came out ὁπαρὰ" τοῦ πατρὸς Kai ἐλήλυθα εἰς τὸν κόσμον" πάλιν ἀφίημι from’ the Father and have come into the - world; again I leave τὸν κόδμον Kai πορεύομαι πρὸς TOY πατέρα. 29 Λέγουσιν the world . and go to the Father. *Say Ῥαὐτῷ!" οἱ μαθηταὶ αὐτοῦ, “Ide, νῦν «παῤῥησίᾳ λαλεῖς, Kai “ἴο *him *his “disciples, Lo, now plainly thou speakest, and παροιμίαν οὐδεμίαν λέγεις. 80 νῦν οἴδαμεν ὅτι — oldac ‘allegory no speakest. Now weknow that thou knowest πάντα, Kai ov χρείαν ἔχεις -iva τίς σε ἐρωτᾷ. ἐν τούτῳ 811 things, and 2not “need "hast that anydne thee shouldask. By this , - - ‘ ? ~ πιστεύομεν ὅτι ἀπὸ θεοῦ ἐξῆλθες. 31 ᾿Απεκρίθη αὐτοῖς webelieve -that from God thou camest forth. 2Answered “them ey? ~. ; “ us ~ τὸν Ἰησοῦς, “Apre πιστεύετε ; 32 ἰδού, ἔρχεται ὥρα καὶ νῦν" ‘Jesus, “ΝΟΥ *do ὅγο "believe? Lo, iscoming anhourand now ἐλήλ θ oe ; θῇ ao a τ .» τ Δ 5. κο} ἐλήλυθεν, ἵνα 'σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια, ‘kai ἐμὲ hascome, that ye willbescattered. -gach to Hisown,, and me grief indeed a 235 shall be sorrowful, but our sorrow shall be turned into joy. 21 A woman when she is in travail hath sorrow, because ther hour is come: but as soon as she is delivered of the child,she remembereth no more the anguish, for joy that a man is bern into the world. 22 And ye now there- fore 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 no- thing. Verily, verily, I say unto you, What- soever ye shall ask the Father in my name, he will give ἐξ you. 24 Hitherto have ye asked nothing in my name: ask, and yeshall receive, that your joy may be full. 25 These things have I spoken unto you in proverbs: but the tirse cometh, when I shall no more speak unto you in pro- verbs, but I shall shew you plainly of the Fa- ther. 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 him- self loveth you, because ye have loved me, and have believed that I came out from God, 28 I came forth from the, Father, and’ am come into the world: again, I leave the world, and go to the Father. 29 His disci- ples said unto him, Lo, now speakest thou plainly, and speakest no proverb. 30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we be- “lieve that thou camest forth from God. 9] Je- sus answered them, Do ye now believe? 32 Be- “hold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me a- = — δὲ but Lrtra. Have L. ©€apec shall take τὰ. ἐν τῷ ὀνόματί μου TTrA. τὸ ἀπαγγελῶ LITrAW. [υ]ΤΊτα. f — Ore [L}fTra. 1 λήμψεσθε LiTra. k — ἀλλ GLLjTTra 1 — τοῦ L; τοῦ πατρὸς the Father tra. ° ἐκ 4+ evLTTra, '—oTtra, “5 — wy LITrA. 5 ἀλλὰ Tra. - YodKéryGLT.. © νῦγ μὲν λύπην LTPrA. 4 ἕξετε shall δ ἄν τι ᾿ἴ anything Lrrra. “Β δώσει ὑμῖν ν. LTTrA, Ἰ οὐκέτι GLT. P— αὐτῷ “1 κἀμὲ ΤΊτΑ. 236 sone: and yet I am not * but. that tnoushouldest keep them οαὖ οὗ the evil. of the world, even as 16 ἐκ τοῦ κόσμου οὐκ.εἰσίν, καθὼς ἐγὼ "ἐκ τοῦ κόσμου οὐκ Tam not of the world, ὍΣ the world Buby are not, as I of the world “πού through ae truth : εἰμί... 17 ἁγίασον αὐτοὺς ἐν T9.cAnBeig."oou" ὁ λόγος ὁ σὸς thy, word. is truth. ‘am. Sanctify — them By: thy truth’; *word *thY meintothe world,even ἀλήθειά ἐστιν. 18 καθὼς ἐμὲ ἀπέστειλας’ εἰς τὸν κόσμον, diag Magee eh Jes truth is. AS me thou didst send into the ‘world, paar: are Ss eek 8 κἀγὼ ᾿ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον 19 καὶ ὑπὲρ αὐτῶν I sanctify myself, that L also ‘sent them into the world; a for them they also might be . sanctified through the Kiyo" ἁγιάζω ἐμαυτόν, ἵνα Yai αὐτοὶ ὦσιν" ἡγιασμένοι ἐν truth.~20 Neither pray I sanctify myself, that also ey may be _ sanctified in I for these alone, but for them also which ἀληθείᾳ. 20 Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ shall “believe on me truth, *Not “for ‘these and ’make Ἵ request only, but through their word ; , y δ} 2 , i » (21 that they all may be καὶ περὶ τῶν. ἐπιστευσόντων" ἐῥιὰ “τοῦ.λόγου.αὐτῶν εἰς ‘one ; as thon, Father, a'so for those who '' slzAll believe © *arengh their ees on art in me, and I ia a ἜΝ ‘thee, that they also ἐμέ 21 | iva πάντες ty’ ὦσιν, καθὼς ob, δπάτερ," DEPOL, nay be onein usstiiab me) that all one may be, as thou, Father, [art] in me,’ the world may believe that thou hast sent κἀγὼ ἐν σοί, iva καὶ αὐτοὶ ἐν ἡμῖν ey! dow" ἵνα ὁ κόσμος ye. 22 And the glory andI in thee, that also they in us one maybe, thatthe world | which thou gavest me “πιστεύισῃ" ὅτι σύ με ἀπέστειλας. 22 “καὶ ἐγὼ! τὴν δόξαν ἘΝ ae ee ped believe that choume didst seid. And 1 whem ΙΕ τι ween δὲ, τᾶ ave ones ἣν “δέδωξάς" μοι δέδωκα αὐτοῖς, Wa Gow ἕν, καθὼς 2 1in them, and thou ἢ that. th which thou hast giver me have cay aps that they m y be ee as a oe ΠΡῸΣ ἼΣΟΣ ie ἊΣ “}} iq and that the world ἡμεῖς ἕν ἰἐσμεν" 23 ἐγὼ ἐν. αὐτοῖς, καὶ σὺ ἐν ἐμοί, ἵνα may kuow that) thou we one are; T° in them, and thou in .me, _ that ὦσιν τετελειωμένοι εἰς ἕν, βκαὶ! ἵνα γινώσκῃ ὁ κύσμος they may be _—iperfected into one, and that *may*know ‘the oe “Kayo LITrA, Ρ φ Which.@uTTraw. 4. + καὶ alsoTr. τ 6ὰ-- ἐν τῷ κόσμῳ {τττὰ. 5ᾧ which Trra. ¢* καὶ διιὰ (τα I was keeping: them in thy. namie w ‘hich thou hast given me, and.I guarded [cl.em]) (Lj1Tra. ἃ ἑαυτοῖς TTrA. Y οὐκ εἰμὶ ἐκ TOU κόσμον LT'Tras W., Daou (read the Sor LTVIAS ¥ — εγὼ (read ay. I sanctity) [L]r. .. Υ How καὶ αὐτοὶ LTTrAW. 2 πιστευόντων believe GLITraW. 8 πατὴρ TTrs. Ὁ. ἐν. 111. © πιστεύῃ TTr. 4 καγὼ LTA. € ἔδωκας thot gavest L. f -— ἐσμεν (read |are}) TTrA, & — καὶ LTTrA. 238 hast gent mej and hast. loved them, as thou hast loved me. 24 Fa- ther, I will that they also,‘whom thou hast given me, be with me where I am; that.they may behold my glory, which thon hast given me: for thou levedst me before the founda- tion of the world. 25 O righteous Kather, the world hath, not known thee: but [have Enown 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, XVIII. When Jesus had spoken thcse words, he went forth with his disciples over the brook Cedron, whcre wasagarden,in- to the which he enter- ed, and his disciples. 2And Judasalso,which betrayed him, knew the place: for Je~us ofttimes resorted thi- ther with his disciples. 3 Judas then, having received a band of men and officers from the chief priests and Pha- risees, 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 an- swered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them, 6 Assoon then as he had said unto them, I am he, they went backward, and fellto 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 I am he: if therefore ye seek me, let these go their way: ‘into which IQANNHS. XVII, XVIII, UTL σὺ με ἀπέστειλας, καὶ -ὀγάπησας αὑτοὺς καθὼς ἐμὲ ἠγά- that thou me didstseNd, and lovedst them ἈΞ me thou πησας. 24 "Πάτερ," ἰοὺς! ᾿δέδωκάς! por θέλω ἵνα ὅπου εἰμὶ lovedst. Father, whom thou hast given me I desire that where 7am > κι , ~ ? , ~ , ~ ‘ 3 - ἐγὼ κἀκεῖνοι ὦσιν μετ᾽ ἐμοῦ, ἵνα θεωρῶσιν τὴν δύξαν τὴν τὸ they also may be with me, thar they may behold “vlory ᾽ ᾿ a ‘ks in εἰ. ᾿ ΄ , Η͂ -. ἐμὴν ἣν Kédwkac" μοι, ὅτι ἠγάπησάς ME TPO καταβολῆς my which thou'gavest me, for thou Jovedst me before [the] foundation κόσμου. 25 ἸΠάτερ' δίκαιε, καὶ ὁ κόσμος σε οὐκ. ἔγνω, of [the] world. “Father ‘righteous, and the world thee knew not, ἐγὼ.δέ σε ἔγνων, Kai οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειχας" butI tkee knew, and _ these knew , that thoume didst send 26 καὶ ἐγνώρισα αὐτοὶς τὸ. ὕνομά.σου, καὶ γνωρίσω" And Imade known to them thy name, and will make (it) known; wa ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ἢ, κἀγὼ them may be, andl that the love with which thoulovedst me in ἐν αὐτοῖς. in them. 18 Ταῦτα εἰπὼν πὸ" Ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς “These *things *having ‘said ‘Jesus wiutout with “disciples αὐτοῦ πέραν τοῦ χειμάῤῥου "τῶν Kédpwy," ὕπου ἦν κῆπος, *his beyond the winter stream of Kedron, where was a gairden, εἰς ὃν εἰσῆλθεν αὐτὸς Kai οἱ. μαθηταὶ. αὐτοῦ. 2 ῃδει.δὲ. καὶ “entered. *he and his disciples, And “knew 7also ? ΄ ΟΝ 3 ‘ δ ‘ ΄ Ξ « ἔς Ιούδας 6° παραδιδοὺς αὐτὸν τὸν τόπον᾽ ὅτι πολλάκις *Jyudas “who “was “delivering 7up Shim the place, because often συνήχθη "ὁ" ᾿Ιησοῦς ἐκεῖ pera τῶν. μαθητῶν. αὐτοῦ. 3 0, ϑὖν. *was ‘gathered ‘Jesus there with his disciples. *Vherefore. ᾿Ιούδας λαβὼν τὴν σπεῖραν, καὶ ἐκ τῶν ἀρχιερέων Kai P 1Judas »having received the band, and “from “the ‘chief °priests “and Φαρισαίων ὑπηρέτας, ἔρχεται ἐκεῖ μετὰ φᾳνῶν καὶ λαμπάδων ? Pharisees officers, comes there with torches and , lamps καὶ ὅπλων. 4 ᾿Ιησοῦς “οὖν" εἰδὼς πάντα τὰ ἐρχόμενα and weapons. Jesus therefore knowing allthings that were coming ἐπ᾿ αὐτόν, τἐξελθὼν εἶπεν! αὐτοῖς, Τίνα ζητεῖτε; δ ᾿Απε- upon him, having goneforth said tothem, Whom seek ye?: They κρίθησαν αὐτῷ, Ἰησοῦν τὸν Ναζωραῖον. Λέγει αὐτοῖς "ὃ answered him, Jesus the’ Nazarzan. *Sgys "ἴο “them ᾽ ~ Π ᾽ , ᾽ ¥ ees x wns , « Ιησοῦς, τ εἰμι. Ἑϊστήκειιδὲ καὶ ᾿Ιούδας ὁ παρα- 1Jesus, am -[he)., And *was *standing “also ‘Judas *who *yras *de- διδοὺς αὐτὸν per’ αὐτῶν. 6 Ὥς. οὗ» εἶπεν αὐτοῖς, Ort" livering 7up δὰ with them. When therefore he said to than, ἐγώ εἰμι, "ἀπῆλθον" εἰς.τὰ.ὀπίσω καὶ ἔπεσον" χαμαί. if am [he], they went backward and fell to([the] ground. πάλιν οὖν “αὐτοὺς ἐπηρώτησεν," Viva ζητεῖτε; Οἱ.δὲ Again therefore “them ‘he *questioned, Whom seekye? And they εἶπον, Ἰησοῦν τὸν Ναζωραῖον. 8 ᾿Απεκρίθη ¥o! ’Inoove, Εἶπον said, Jesus the Nazarean, ? Answered *Jesus, Ltold ὑμῖν ὅτι Εν εἰ οὖν ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπά- you that am [he]. Ifthereforeme ‘yeseck, euffer these to go h πατήρ LTTrA. i$ what rtra. i ἔδωκάς thou gavest L. . Κ δέδωκάς thou hast giver LTTraW. 1 πατὴρ LTTrA. τὰ — ὃ TTrA. "rod Κεδρών GL; τοῦ κέδρου T. o-— ὁ ΧἼτΑ. Ρ + τῶν [4]; + ἐκ τῶν from the 1. ἢ δὲ αῃὰ (Jesus) tr. τ: ἐξῆλθεν καὶ λέγει went forth and says LTTra. 5 --ὖτΊ; -- ὃ Ἰησοῦς (read he says) tra, ὃ --- Ore LTtTr. ™moev W, τ ἀπῆλθαν LTTrA. Υ — ὃ GLTTrAW. π ἔπεσαν LTTrA. : κ ἐπηρώτησεν αὐτούς LTrA ; αὐτὸς ἐπηρώ- ΧΥΠΙΙ JOHN, ξ ΄ τι ΜῈ “ rat γειν 9 iva πληρωθῇ ᾿ ὁ λύγος ὃν εἶπεν. “Ὅτι οὺς δέ- ΠΟ» that might. be Cane ae the word which he -aid, Whom thou δωκάς © μοι οὐκ ἀπώλεσα ἐξ αὐτῶν οὐδένα. 10 Σίμων οὖν Simon therefore ἕπαισεν τὸν hust givenine + T lost of them not one. Πέτρος ἔχων μάχαιραν, εἵλκυσεν αὐτήν, Kai * Peter Devils a sword, drew τ and smote the Tov ἀρχιερέως δοῦλον, Kal ἀπέκοψεν αὐτοῦ τὸ τὠτίον! τὸ 508 *the *high i Se Ybondman, and cut off his Zear δεξιόν ἢν.δὲ ὄνομα τῷ δούλῳ Μάλχος. 11 εἰπεν οὖν͵ ‘right. ‘And “was‘*name ‘the*bondman’s Malchus. *Said *therefore ὁ Ἰησοῦς τῷ Πέτρῳ, Βάλε τὴν. μάχαιράν "σου" εἰς τὴν θήκην. ‘Jesus to Peter, . Put thy sword into the sheath; τὸ ποτήριον. ὃ δέδωκέν "μοι ὁ πάτὴρ οὐ.μὴ. πίω αὐτό, *the *Father should I not drink the cup ee *has *given “nye ae 12 Ἢ οὖν σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπηρέται; τῶν “ The *therefore ‘band andthe chief captain and the officers of the Tovdaiwy συνέλαβον τὸν ᾿Ιησοῦν, καὶ ἔδησαν αὐτόν, 18 καὶ. Jews took hoidof , ’ Jesus, and,’ bound { ‘him; and θάπήγαγον αὐτὸν" πρὸς Ανναν πρῶτον" ἦν. γὰρ πενθερὸς they led away him to Annas first; for he was father-in- law τοῦ Kaiaga, ὃς ἦν ἀρχιερεὺς τοῦ.ἐνιαυτοῦ. ἐκείνου. 144 Nv oe of Caiaphas, who was high priest that year. And it was Καϊάφας ὁ «συμβουλεύσας τοῖς ᾿Ιουδαίοις, ὕτι- ᾿συμφέρει Coes who gave counsel to the Jews, that it is profitable ἕνα ἄνθρωπον “ἀπολέσθαι! ὑπὲρ τοῦ λαοῦ. 15 ᾿Ηκολούθει: δὲ for one man to perith the people. Now there followed τῷ Ἰησοῦ Σίμων Πέτρος καὶ 45" ἄλλος μαθητής. ὁ δὲ μαθητὴς Jesus’: Simon Peter and the other disciple. And ?disciple ἐκεῖνος -ἦν γνωστὸς τῷ ἀρχιερεῖ, καὶ συνεισῆλθεν τῷ Ἰησοῦ that ‘cwas known tothe high priest, and -entered with Jesus dig τὴν αὐλὴν τοῦ ἀρχιερέως" 10 6.68. Πέτρος εἱστήκει πρὸς into the court of the high priest, but Peter stood. at "θύρᾳ ἔξω. ἐξῆλθεν ody ὁ μαθητὴς ὁ ἄλλος “ὃς ἦν" dove without. Went os therefore the' odiseiple Xother who was καὶ εἶπεν τῇ θυρωρῷ Kai Eionya- and spoke tothe door-keeper and brought οὖν δὴ παιδίσκη ἡ ie γνωστὸς ‘rp ἀρχιερεῖ," known tothe high priest, a τὸν Πέτρον. 17 λέγει Peter. Negi Stherefore'the maid Land *door-keeper oo 4 Μὴ καὶ σὺ ἐκ τῶν μαθητῶν "εἶ τοῦ ἀνθρώπου ἴο πον “not ‘also *thou ‘Sof ‘*the 7disciples. ‘art of *man τούτου; Λέγει ἐκεῖνος, Οὐκ. εἰμί. 18 Ἑἱστήκεισαν.δὲ᾽ οἱ δοῦλοι ‘this ? ae “he,, | Iam not, But ®were “standing ‘the *bondmen καὶ ot ὑπηρέται ἀνθρακιὰν. πεποιηκότες, ὅτι ψύχος ἦν, Sand *the officers, a fire of coals baving mn, for cold it was, καὶ ἐθερμαίνοντο" ἦν. δὲ ™uer’ αὐτῶν ὁ Πέτρος! ἑστὼς and were warming themselves; and *was With *them ‘Peter Sine kat θερμαινόμενος. 1 and warming himself, σοῦν περὶ sts ee 19 Ὁ οὖν. ἀρχιερεὺς ἠρώτησεν τὸν Ἰη- The high priest therefore questioned Je- τῶν. μαθητῶν. αὐτοῦ, Kai περὶ τῆξ διδαχῆς his ἀἰβοῖ 9168, and concerning cere, αἰτοῦ. 20 ἀπεκρίθη ἰαὐτῷ"! *6! Ἰησοῦς,.. ee παῤῥησίᾳ ‘his, *Answered *him Jesus, openly : ὠτάρμιον τττὰ. Ca L; nyayov TTr: : [ἀπ͵]ήγαγον αὐτον A. ura. a J. © ὃ ΤΊΓΑ. τοῦ ἀρχιερέως of the high priest Tira ἡ θυρωρός LYTrA, ἃ καὶ (also) ὁ [[έτρος pet αὐτῶν LTTrA 5- gov (read the sword) ΟἹ, TTrAW. θυρωρὸς τῷ. . not. 239 9that theraying might be fulfilled, which he spake, Of thum which thou gavest me have I lost none. 10 Then Sivon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The seryant’s name was Malchus. 11 Then said Jesus unto Peter, Pat up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? 12 Then the bandand the captain and offi- cers of the Jews took Jesus, and bound him, 13 and led him away to Annas first ; for ha wus father in law to Caiaphas, which was the high priest that same year. 14 Now Caiaphas was he,which ave counsel to the ews, that it was ex- Pedient that one man should die for the peo- ple. 15 And Simon Peter followed Jesus, and so did another dis- ciple: that disciple wag known unto, the high priest, and went in with Jesnsinto the pa- lace of the high priest, 16. But Peter stood at the door without. Then went out that other disciple, which wus 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 δου unto Peter, Art pot thou also one of this man’s disci- ples? He saith, 1 am 18 And the ser- vants and officers 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. 19 The high priest thon asked Je- sus of his disciples, and of his doctrina, 20 Je- sus answered him, I spake openly to the > ἤγαγον ἐπ τὸν they led him © ἀποθανεῖν to die Lrtra. 4 — 5 τῷ eine ἢ παιδίσκή i kira Ἢ read another ‘—ovtr, 240 an the synagogue, and in the temple, whither the Jews always ré- sort; and in secret, have I said nothing. 21 Why askest thon me? ask them which heard me, what.I have said unto them: be- hold, 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 Jesusan- swered him, If I have spoken evil, bear wit- ness of the evil : butif well, why smitest thou me? 24 Now Annas had sent him bound unto Caiaphas thenigh priest, 25 And Simon Peter stood -and warmed himself. They said therefore unto him, Art not thou also une of his disciples? He denied ἐξ, and said, 1 am not. 26 One of the servants of the high priest, being his kiasman whose eur Peter cut’ off, saith, Did not I see thee in the garden with him ? 27 Peter then denied sgain: and immedi- siely ths cock crew. 28 Then Jed they Je- sus from Caiaphasunto the hall‘of judgment : end it was early ; and they themselves went not into the judgment hall, leat they shonld be cefiled: but that they might ‘eat the passover. 29 Pilate then went ont unto them, and said, What accusation bring ye° egainst this man? 30 They answered and eaid unto him, If he were nota malefactor, we would not nave de- livered him up unto thee. 31 Thea said Pilate unto them,Take ye him, and judge him according to your law. Tha Jews therefore gaid unto him; It isnot ! λελάληκα have spoken Lttraw. ο épwrgs , ερωτησον (ἑπερ. W) LTTrAW. r+ οὖν therefore ΕἸ τὺ]. 2 + ἔξῳ out LTTrA, all GLTTrAW. . 9 — ὅ LTTrA. τ WerAaros T. b κακὸν ποιῶν TTrA. 1QANNHS. XVITE. orld ; I ever taught 1 ἐλάλῃσα" τῷ ᾿κόσμῳ: ἐγὼ πάντοτε ἐδίδαξα ἐν Ῥτῇ" cvva- spoke - tothe world; i always ‘taught in the syna- γωγῷῇ καὶ ἐν τῷ ἱερῷ, ὕπου "πάντοτε" οἱ ᾿[ουδαῖοι συνέρχον- gogue and in the temple, where always ‘the Jews “ebmie fo~ Tat, καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν. 21 τί μὲ Cérepwrdc; aa in secret Ispoke nothing. Why me dost thou question? ἐπερώτηφον" τοὺς ἀκηκοότας τί ἐλάλησα αὐτοῖς" ide οὗτοι͵ question those who hayeheard what ΤΈΡΟΕΘ tothem; lo, they οἴδασιν ἃ εἶπον ἐγώ. 22 Ταῦτα.δὲ αὐτοῦ. εἰπόντος εἴς τῶν know what “said ‘J. But *these *things’'on *his %9saying one of the ὑπηρετῶν παρεστηκὼς" ἔδωκεν __ ῥάπισμα: τῷ officers standing by gave a blow with the palm of the hand ᾿Ιησοῦ, εἰπών, Οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ; 23 ᾿Απεκρίθη to Jesus, saying, Thus answerest thou the high priest? “Answered αὐτῷ %0" Incotc, Ei κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ Shim ‘Jesus, If evil I spoke, bear witness concerning the κακοῦ" εἰ δὲ καλῶς, ri μὲ δέρεις, 24 ᾿Απέστειλεν " αὐτὸν evil; butif well, why me strikest thou? *Sent shim _ cn , a oo 7 «8 > Ya ὁΑννας δεδεμένον πρὸς Καϊάφαν τὸν ἀρχιερέα. Αππδβ8 bound to Caiaphas tha high priest. x 25 Ἣν δὲ Σίμων Πέτρος ἑστὼς . καὶ θερμαινόμενος" Now *was ‘Simon *Peter standing and warming himself. εἶπον οὖν αὐτῷ, Mn καὶ ov ἐκ τῶν.μαθητῶν.αὐτοῦ They said therefore tohim, *Not “falso “thou ‘of *his “disciples el3. Ἢρνήσατο. ἐκεῖνος, καὶ εἶπεν, Οὐκ εἰμίκ 26 Λέγει εἷς lort? He denied, ‘and aid, T am not. Says one ἐκ τῶν δούλων TOU ἀρχιερέως, συγγενὴς ὧν οὗ of the bondmen ofthe high priest, ‘kinsman _ being [of him) of whom ἀπέκοψεν ἹΤέτρος τὸ ὠτίον, Οὐκιἐγώ σε εἶδον tv τῳ κήπῳ 2cut 2of *Peter the ar, τι “not *thee ‘saw in the garden Her’ αὐτοῦ; 27 Τόλιν οὖν ἠρνήσατο "δ' Πέτρος, καὶ εὐθέως with him? Againtherefore *denied *Peter, anditmediatcly ἀλέκτωρ ἑφὠνησέν, a cock crew, | : 28 Αγουσιν οὖν τὸν Ἰησοῦν ἀπὸ τοῦ Καϊάφα εἰς τὸ They lead therefore Jesus from Caiaphas into the πραιτώριον hyde ἵἱπρωΐα"" cai αὐτοὶ οὐκ.εἰσῆλθον εἰς τὸ pretorium, enditwas early. And they entered not -.into the- πραιτώριον, ἵνα μὴ μιανθῶσιν, τἀλλ᾽ ἵνα! φάγωσιν τὸ pretorium, that they might ἘΠ bedefiled,, hut that they might eat the πάσχα. 29 ἐξῆλθεν οὖν ὁ “Πιλότος" " πρὸς αὐτούς; καὶ passcver. 2Went- “forth *therefore ‘ *Piatea to them, and γεῖπεν," Τίνα κατηγορίαν φέρετε *kara" τοῦ ἀνθρώπου.τούτου; said, What accusation bring ye against this man ? 80 ᾿Απεκρίθησαν καὶ δεῖπον" αὐτῷ, Ἐῤ μὴ.ἦν οὗτος «axo- They answered and _ said tohim, If *were*not “he an evil ποιός," οὐκ ἄν σι παρεδώκαμεν αὐτόν. 81 ἘΠπεν doer, Snot “ἴο *thee 'we would have delivered up him. *Said “οὖν! αὐτοῖς 46" “Πιλάτος,, Λάβετε αὐτὸν ὑμεῖς, καὶ ?therefore *to *them 1Pilate, Take him ye, . and κατὰ τὸὐν.νόμον ὑμῶν κρίνατε "αὐτόν." Eloy οὖν" according to your law judge him. *Said 7therefore m — τῇ (read a) GLYTraw. Ὁ πάντοθεν E; πάντες P παρεστηκὼς τῶν ὑπηρετῶν LTTrA. 5..«- OLTTrAW. ‘mpwiGLTTrAW. ¥* ἀλλὰ LTTrA: Y φησίν BaySTIraA. τα κατὰ. δ εἶπαν LTTrA, ς [οὖν] L. ἀ-- ὃ στὰ ε-- αὐτόν τ. f — οὖν Ltra. XVIII, XIX. αὐτῷ οἱ ᾿Ιουδαῖοι; Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα" Sto hie ‘the 7Jews, Tous it is permitted to put °to *death ‘no *one ; 82 iva ὁ λόγος τοῦ Ἰησοῦ πληρωθῇ ὃν εἶπεν σημαίνων Paes the word of Jesus might be fulfilled which bespoke signifying θανάτῳ ἤμελλεν ἀποθνήσκειν. 33 Εἰσῆλθεν οὖν JOHN. A πῆς death he was about to die, 2Entered *therefore Bric τὸ πραιτώριον πάλιν"! ὁ ᾿Πιλάτος,! Kai ἐφώνησεν τον ‘into °the °pratorium 7again ‘Pilate, and called ᾿Ιησοῦν, καὶ εἶπεν αὐτῳ, Σὺ εἶ ὁ βασιλεὺς τῶν lovdaiwy ; Jesus, and said tohim,*Thou ‘art the king of the’ Jews? 84 ᾿Απεκρίθη ἰαὐτῷ ὁ" Ἰησοῦς, “Ag ἑαυτοῦ" σὺ τοῦτο es Shim Jesus, From thyself *thou Sthis λέγεις, ἢ ἄλλοι ἴσοι. εἶπον" περὶ ἐμοῦ ; 8d ᾿Απεκρίθη ‘sayest, ‘or others ’to ®thee τος say [it] age sc me? ?Answered ὁ ὑΠιλάπος,! Mare ἐχὼ Ἰουδαῖός εἰμι; τὸ ἔθνος τὸ σὸν καὶ 1Pilate, a “Jew 5am ? ®Nation "thy and οἱ ἀρχιερεῖς ote σε ἐμοί: τί ἐποίησας ; 36 ᾿Απεκρίθη the chief priests delivered up thee tome: what didst thou? Answered ™6" Ἰησοῦς, Ἢ βασιλεία ἡ ἐμὴ οὐκ.ἔστιν ἐκ τοῦ κόσμου.τούτου" ‘Jesus, re inenor ae isnot of this world ; εἰ ἐκ τοῦ. κόσμου. τούτου ἦν» ἡ βασιλεία ἡ ἐμή, οἱ ὑπηρέται "ἂν if of this world were Mage ho ‘my. “attendants οἱ ἐμοὶ ἠγωνίζοντο iva μὴ-παραδοθῶ τοῖς Ἰουδαίοις" ‘my would fight thatI Beene not be delivered up to the Jews ; vuv.od ἡ βασιλεία ἡ ἐμὴ οὐκιἔστιν ἐντεῦθεν. 37 Ἐΐπεν οὖν butnow “kingdom ‘my is not from hence. Said *therefore αὐτῷ ὁ "Πιλάτος," Οὐκοῦν βασιλεὺς εἴ ot; ᾿Απεκρίθη οὐ"! to Shim ‘Pilate, Then a king art thou? ?Answered Ιησοῦς, Σὺ λέγεις, ὕτι βασιλεύς εἰμι ΠΩΣ yw" εἰς τοῦτο Ἔλα, Thou ρθε [10], for aking 7am Lt) for). “this γεγέννημαι. Kai εἰς. τοῦτο ἐλήλυθα εἰς τὸν κόσμον, ἵνα have been born, and for, this Ihave come into the world, that μαρτυρήσω τῇ ἀληθείᾳ. πᾶς ὑιὼν ἐκ τῆς -ἀληθείας Ace bear witness tothe truth. Fivery Gon thatis οὗ. the truth ἀκούει μου Τῆς φωνῆς. 38 Λέγει αὐτῷ ὁ ᾿Πιλάτος," Τί ἐστιν hears my voice, “Says ‘to *him ‘Pilate, What is ἀλήθεια; Kai τοῦτο εἰπών, πάλιν ἐξῆλθεν πρὸς rove truth? And. this having said, again he went out to the lovdaioug, καὶ λέγει αὐτοῖς, Ἐγὼ οὐδεμίαν 'airiav εὑρίσκω ἐν Jews, and says to them, I net any fault find in αὐτῷ." 39 ἔστιν. δὲ συνήθειὰ ὑμῖν ‘iva ἕνα ὑμῖν ἀπολύσω" him. But itis acustom with youthat one to you Ishould release ἐν τῷ πάσχα" βούλεσθε οὖν ἰὑμῖν ἀπολύσω" τὸ»:- βασιλέα at the passover ; will ye therefore to you 1 should release the king τῶν Ἰουδαίων; 40 Ἐκραύγασαν οὖν πάλιν ἁπάντες," λέ- of the Jews? They “sat *out "therefore °again 141], ~gay- γοντες, My τοῦτον, ἀλλὰ τὸν Βαραββᾶν" ἣν. δὲ ὁ Βα ἜΠΗ ing, Not this one, but- Barabbas. Now ?was arab- Bac λῃστής. 19 Τότε οὖν ἔλαβεν ὁ "Πιλάτος".τὸν Ἰησοῦν bas = a robber, Then therefore *took ‘Pilate Jesus καὶ ἐμαστίγωσεν. 2. καὶ οἱ στρατιῶται πλέξαντες -στέφανον end scourged [him]. “ And the soldiers having platted a crown 241 lawful for us to put any man to deuth: 2 that the saying of Jesus might be ful- filled, 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 an- swered him, Sayest thou this thing of thy- self, or did others tell 4 thee of me? 35 Pi- late answered, Am I a Jew? Thine own na- tion and the chief priests have delivered thee unto me: what hast thou done? 36 Je- sus answered, My kingdom is not of this world: if my kingdom were of this world, then would my ser- vants fight, that 1 should not be delivered to the Jews: but now is my kingdom 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 Ishould bear witness unte the truth. Every onethat is of the truth heareth my voice. 38 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 aé all. 39 But ye have a cus- tom, that I should re- Jease unto you one at the passover : will ye therefore that I re- lease unto you the King, of the Jews? 40 Then cried they all agajn, saying, Not this man, but Barabbas, Now Barabbas was a robber. XIX. Then Pilate therefore took Jesus and scourged him. 2 And the sol- diers platted a crown & πάλι εἰς τὸ πραιτώριον LTrAW. ‘h Πειλᾶτος T. © ἀπὸ σεαυτοῦ LTrA. \ εἵπόν σοι στὰ. m — ὃ GLTTrAW. © — 6 [a]w. Ρ -- ἐγώ (read εἰμι Ι am) ΤΤτ[ Α]." 4 [ἐγὼ x. Ἵσττλ. 5 ἀπολύσω ὑμῖν LITr. t ἀπολύσω ὑμῖν LETrW. i_ αὐτῷ ὃ LTTrA ; i αὐτῷ WwW. Ὁ οἱ ἐμοὶ ἠγωνίζοντο ἃ ἂν Tre, F εὑρίσκω ἐν αὑτῷ αἰτίαν u— πάντες T. 242 IQANNHS. ὙΠ οὗ thoris, and putt? ἐξ ἀκανθῶν ἐπὶ ὑτοῦ τῇ κεφαλῇ i ἐμά - on hia Hele nee shar ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορ-ν gut:on him a purple 9 of thorns put [it] on his head, and a 7clonk ‘pur- | τοῦρ, 8 and »aid, Hajl, φυροῦν περιέβαλον αὐτόν, 8" καὶ ἔλεγον, Χαῖρε, ὁ βασιλεὺς, King of the Jews {and east around him, and said, Hail, king they smote him with their hands, 4 Pilate Foi! ‘Tovdaiwy καὶ "ἐδίδουν" αὐτῷ ῥαπίσματα. cael ark Sak of the Jews | and they gave him_ blows with the palm of the ἜΤΕΙ them, Behold, I bring 4 ᾿Βξῆλθεν γοῦν" πάλιν τέξω ὁ Πιλάτος," καὶ λέγει αὐτοῖς, him forth to you, that “Went “therefore “again ‘out ᾿ ‘Pilate, and says to them,’ ye may knew that I, τ vy ᾿ a? find ‘no fauit in bim, Ide, ayw ὑμῖν αὐτὸν «ἔξω, «νὰ ΥἹ ITE ore ἐν. αὐτῷ 6 Then came Jesus Behold, I bring “to *you *him “out, that ye may know that in him | forth, wenring the , 4 Flys AS yada ieee Qiaeygs Ἢ bin ἐν i crown of thorns, and οὐδεμίαν αἰτίαν εὑρίσκω." 5 ᾿Πξῆχθεν roby 0" ᾿Ιησοῦς ἔξω! the purple robe. And ποῦ any fault 1 find. Went therefore Jesns out,. Pilate saith mnto them, Behold. the φορῶν τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον. mun!6Whenthechief wearing the thorny crown and the purple cloak; Ἵ ts therefore and Ὺ εν ἢ ie saw hith, they Kai λέγει αὐτοῖς, “Ἴδε! ὁ ἄνθρωπος. 6 Ὅτε οὖν 4eldov'" cried out. saying,Cru- and hesays to them, Behold the man! When therefore saw | ον Jam, crucify im. αὐτὸν οἱ ἀρχιερεῖς καὶ ot ὑπηρέται ἐκραύγασαν "λέγοντες," them, Take ye him, him. the chief priests and the officers they cried out saying, ! and crucify him: forl Spafpwoor, σταύρωσον. Λέγει αὐτοῖς ὁ ἐΠιλάτος," Λάβετε 7 Vhe Jews answered Cruely, craaiay (him). Ble acl 3[ο *them ‘Pilate, Take him, We have a law, ene by dir law μὸ αὐτὸν ὑμεῖς καὶ σταυρώσατε" ἐγὼ. γὰρ ory εὑρίσκω ἐν αὐτῷ citht to die, because him ye ' and ΟΙΌΟΙΗΥ “chim), for I find not) ΘΗ ΥΣ he made himse!f the h feta ~ ‘ - Se ae Gol, 08 Whee atta 7 ᾿Απεκρίθησαν αὐτῷ" οἱ Ιουδαῖοι, Ἣ μεῖς νόμον Pilate ἐποσύξοτο heard 8. fault. *Answ ered” “him ‘the Jews, We a law that saying, he was 7 A , ΠΡ ee aall the more afraid; 9and ©XOMEY, Καὶ ‘kara τὸν.νόμον ἰἡμῶν" ὀφείλει ἀποθανεῖν, went again into the have, and according to our law he ought to die, + judgment hall, and G7, Κέαυτὸν᾽ yoy θεοῦ" ἐποίησεν. 8 Ὅτε οὖν ἤκουσεν sait unto Jesus, Whenee art thou? But |g ae eeu * Son of God he made. When therefore *heard | Jesus gave him noan- ὁ δΠλάτος! τοῦτον τὸν λύγον μᾶλλον ἐφοβήθη, 9 καὶ Pilate pein eee Pilate this word [the] more’ he was afraid, and Speakest thou not un, εἰσῆλθεν εἰς τὸ πραιτώριον πάλιν, καὶ λέγει τῷ Ιησοῦ, ἸΤόθεν pk ty sags eta went into the Reeve again, and ¢ “ys to Jesus, Whence Ὡς i to crucify thee, and εἶ σύ; ὋὉ δὲ. Ἰησοῦς ἀπόκρισιν οὐκ. ἔδωκεν αὐτῷ. 10 λέγει have power to release art thou?: But Jesus eananswer didnotgive — him. *Says thee? li Jesus an- 1 i " κι ; swered, Thou couldest lods" αὐτῷ ὁ Πιλάτος;" Ἐμοὶ οὐκλαλεῖς; οὐκ οἷδας ᾿' have no power at all “therefore *to Shim *Pilate, Τὸ me speakest ene not ἢ Knowest not thou aguinst me, excerpt it fvere given thee from Ore ἐξουσίαν ἔχω Ἱπσταυρῶσαί σε, καὶ ἐξουσίαν ἔχω᾽ ἀπο- hove: therefore he that authority I have tocrucify thee, and authority Ihave tore- that délivered me un- ΧΩ " : 1 On® MII Ρ " to thee hath thegreat- AUGal oé 1 ᾿Απεκρίθη" οὐ! ᾿Τησοῦς, Οὐκ Ρεῖχες" ἐξουσίαν er sin 12 And frém lease thee? rusia ‘Jesus, Thou hadst *authority thenteforth Pilat ι , Louaht τὸ release him, οὐδεμία κατ᾽ ἐμοῦ" εἰ μὴ. ἦν Toor “δεδομένον! ἄνωθεν" bnt the Jews eried out, ‘not “any against me _ if it were not to thee given cap above, eceeare thon et διὰ τοῦτο ὁ "πὰραδιδούς! μέ σοι μείζονα ’ ἁμαρτίαν κ On this account he who delivers up me tothee greater, | ἔχει. 12 “Ex τούτου "ἐζήτει ὁ Hiddroc" ἀπολῦσαι αὐτόν: has. From {Π|8 sought Pilate to release him; | οἱ. δὲ “Tovdaior πἔκραζον;," λέγοντες, "Edy τοῦτον ἀπο- but the ᾿ Jews cried out, saying, If this [man] thou re- v + Kal ἤρχοντο πρὸς αὐτὸν and came to him Τστνλ. ἡ ἐδίδοσαν LITrA. * + καὶ and LTra. y— οὖν GLTTraA. : ὃ Πειλᾶτος, ἔξω τ. ἃ οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῷ LTr 5 αἰτίαν ἐν αὐτῷ οὐδεμίαν εὑρίσκω A; αἰτίαν οὐχ εὑρίσκω τὸ b [Ὁ] Tr. g Ἰδοὺ TIA, ἃ ἴδον τ. ©—AdyovtesT. [Ὁ αὐτόν him Giw. 8 Πειλᾶτος τ. ἃ — αὐτῷ τ. - ἡμῶν (read the law) titra. k ἑαυτὸν υἱὸν τοῦ θεοῦ E; υἱὸν θεοῦ ἑαυτὸν LITA. i — οὖν ΔΑΊ ες ™ ἀπολῦσαΐί σε, καὶ ἐξουσίαν ἔχω σταυρῶσαί σὲ LTTrA. Ὁ + αὐτῷ him (L}r;[4]. — ὁ GLTTraw. P ἔχεις thou hast τ. 4 κατ᾽ ἐμοῦ οὐδεμίαν LITraW. τ δε- - δομέγον σοι LTTrA. 3 παραδούς delivered up LT. to Πιλάτος (Πειλᾶτος 1) ἐζήτει LTTras; va expavyacoy LT; expavyacay Tr, XIX. JOHN. λύσῃς ᾿ οὐκιεῖ φίλος τοῦ Καίσαρος. πᾶς ὁ Pasiréa Jease thou art not a friend of Cresar, Everyone “the *king ναὐτὸν" ποιῶν ἀντιλέγει τῷ Καίσαρι. 13 Ὃ οὖν. “Πιλάτος" -*himselfs ‘making speaks against Ceesar. Pilate therefore “ ἀκούσας τοῦτον τὸν λόγον," ἤγαγεν ἔξω τὸν ᾿Ιησοῦν, καὶ ‘having heard _ this word, led out Jesus, and ἐκάθισεν ἐπὶ τοῦ" βήματος, εἰς τόπον λεγόμενον Λιθό- sat down upon the _ judgment-seat, αὖ aplace called Pave- στρωτον, ᾿Ἑβραϊστὶ δὲ Ῥαββαθᾶ: 14 ὴν δὲ παρασκευὴ ment, but in Hebrew Gabbatha: (and it was [the] preparation τοῦ πάσχα, ὥρα “δὲ ὡσεὶ! ἕκτη" καὶ λέγει τοῖς Ἰου- of the passover, [*the] “hour ’and about the sixth ,) and hesays tothe Jews, ͵ 1 ‘ ~ a ’ ‘ δαίοις, Ἴδε ὁ. βασιλεὺς ὑμῶν. 15 ὅθι δὲ ἐκραύγασαν," Αρον Behold your king | But they cried out, Away, ἄρον, σταύρωσον αὐτόν. Λέγει αὐτοῖς ὁ "Πιλάτος," Τὸν away, crucify him, "Says “to *them Pilate, βασιλέα ὑμῶν oravewow; Απεκρίθησαν ot ἀρχιερεῖα, Οὐκ Your king shall I crucify ? “Answered ‘the ?chicef “priests, 7Not ἔχομεν βασιλέα εἰμὴ Καίσαρα. 16 Tore οὖν παρέδωκεν Swe®have aking except Caesar. Then therefore he delivered up αὐτὸν «αὐτοῖς ἵνα σταυρωθῇ. ἹΠαρέλαβον “δὲ" τὸν "In- : him tothem that he mightbe crucified. “They “took and Je- sovv “καὶ ἀπήγαγον"" 17 καὶ βαστάζων “τὸν σταυρὸν. αὐτοῦ!" sus and led {him] away. And bearing his cross ᾿] ~ ? ‘ 5 ΄ ’ ΄ f" " , ἐξῆλθεν εἰς τὸν λεγόμενον κρανίου τύπον, foc" λέγεται he went out to the 2ealled Sof *a *skull ‘place, which is called c id 4 ~ vo ’ Ἀ ἽἼ ΄ > EBpaiori Γολγοθᾶ. 18 ὕπου αὐτὸν ἐσταύρωσαν, και per ,inHebrew Golgotha: where him 4 they crucified, and with a WE , ᾽ ~ Fe ete ~ . t " αὐτοῦ ἄλλους δύο ἐντεῦθεν καὶ ἐντεῦθεν, μέσον δὲ him others ‘two on this side and on that side [one], and in the middle τὸν Ἰησοῦν. 19 ᾿Εγραψεν.δὲ καὶ τίτλον. 6 ΣΠιλάτος! καὶ Jesus. * And*wrote also “a $title ‘Pilate and ἔθηκεν ἐπὶ τοῦ σταυροῦ; ἦν. δὲ γεγραμμένον, ᾿Ιησοῦς ὁ _put on the ὉΓΟΒΒ. . And it was written, Jesus the Ναζωραῖος, ὁ βασιλεὺς τῶν Ἰουδαίων. 20 Τοῦτον οὖν ᾽ : Nazarezan, the king of the Jews. This *therefore τὸν τίτλον πολλοὶ ἀνέγνωσαν τῶν ‘lovdaiwy, ὅτι ἐγγὺς ἦν ‘title *many “read of the Jews, for near “was ἐτῆς πόλεως ὁ τοπος," ὅπου ἐσταυρώθη ὁ Ἰησοῦς" καὶ ἦν the city: the place, where was crucified Jesus;. and it was γεγραμμένον Ἕβραιστί, Ἑλληνιστί, ΡῬωμαϊστί." 21 ἔλεγον written in Hebrew, in Greek, in Latin. 7Said οὖν τῷ ἱΠιλάτῳ" ot ἀρχιερεῖς τῶν ᾿Ιουδαίων, Μὴ.γράφε, ®therefore ὃἰο "ῬῬῬΙ]αῦθ *the 2chief*priests*of*the ‘JewS, Write not, ὋὉ βασιλεὺς τῶν ᾿Ιουδαίων" ἀλλ᾽ ὅτι ἐκεῖνος εἶπεν, Βασιλεύς The king of the Jews, but that he said, . King- Κείμι τῶν Ἰουδαίων." 22 ᾿Απεκρίθη ὁ "Πιλάτος,) “O γέ- I am. of the 'Jews. 2Answered ‘Pilate, What I have yeapa γέγραφα. 2301 οὖν στρατιῶται, ὅτε ἐσταύρωσαν written I have written. The therefore ‘soldiers, when they crucified . τὸν Ἰησοῦν ἔλαβον τὰ ἱμάτιαιαὐτοῦ, καὶ ἐποίησαν ἱτέσσαρα" Jesus teok Lis garments, and made four 245 not Czsar’s friend : whosoever wauketh himself a king speak- eth against Cresar, 13 When Pilate there- fore heard that saying, he brought Jesus forth, andsat down in the judgment seat in a place that is called the Payement, but in the Hebrew,Gabbatha, 14 And it was the pre- paration of the 4pass- over, and about the sixth hour: and he saith unto the Jews, Behold your King t 15 But they cried out, Away. with him, away with him, crucify him, Pilatesaithuntothem, Shall I crucify your -King ? The chief priests answered, We have no king but Cx- sar. 16 Then delivered he him therofore unto them to be crucified. And they took Jesus, and led hint away. 17 And he bearing his cross went forth into a place called the place of-a skull, whi¢h is called in the Hebrew Golgotha: 18 where they crucified him, and two other with him,on either side one, and Jesus in the midst. 19 And Pilate wrote a title, and put zton the cross, And the writing was, JESUS OF NA- ZARETH,THE KING OF THE JEWS 20 This titlé then rend 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 TI have written Ihave written. 23Then the soldiers, when they had crucified Jesus, took his garments, and madefour parts, to ἣν ἑαυτὸν GLTTrAW. 1 Πειλᾶτος τ. ¥ τῶν λογῶν τούτων these words LTTrAW. 5 — τοῦ (read ἃ judgment-seat) LTTrAW. 8 ἣν ὡς Was about LITraW Ὁ ἐκραύγασαν οὖν ἐκεῖνοι they therefore cried out rTrA. © οὖν therefore. TTra, ~ δ᾽ καὶ ἤγαγον G; --- καὶ ἀπήγαγον Urtra. © αὐτῷ (ἑαυτῷ Τὴ τὸν σταυρὸν LTTrA. fOLTTrA. ὁ τόπος τῆς πόλεως GLITIAW. Ῥωμαϊστί, Ἑλληνιστί Tira. ἱ Πειλάτῳ , * τῶν Ιουδαίων εἰμί Tra. | χέσσερα TTrA, 244 évery .soldicr a part; and also his coat: now the coat was without scam, 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 6 fulfilled, which saith, They parted my rai- ment among them,and for my vesture they did cast lots, These things therefore the soldiers «id, 25 Now there stood by the cross’ of Jesus his mother, and his mother’s ‘sister, Mary the wife of Cloophas, and Mary Magdalene. 26 When Jesus there- fore δὰ his mother, and the disciple stand- ing by, whom he loy- ed, he saith unto his mother, Woman, be- hold thy son! 27 Then baith heto the disciple, Behold thy mother ! And from_that hour that disciple took her. unto bis own home. 28 After this, Jesus knowing that all things were now ac- complished, that the scripture might be ful- filled, saithy I thirst. 29 Now there was set a vessel full of vinegar : and they, : filled a spunge with vinegar, and put it upon hys- sop, and put tt to his mouth, 830 When Je- sus therefore had re- ceived the vinegar, he raid, Itis finished:and he bowed his head, and give up the, ghost. δι The Jews thbrefore, because it was the pre- puration, that the bo- dies should not remain upon the cross on the s. bbath day, (for that sabbath day was an high dny,) besoyght Pilate that their legs might be broken, and that they might be ta- ken away. 32 Then came the soldiers, and brake thé legs of the 2 first, and of the other which was crucified with him, 33 But when they came to Je- αὶ ἄραφος TTrA. [8}15]} (wJrtr[a]. ν — οὖν LTTrAW. therefore full of the vinegar, “hyssop LPTra. IQANNHS. XIX, μέρη, ἑκάστῳ στρατιώτῃ μέρος, Kal τὸν χιτῶνα. ἦν.δὲ ὁ parts, ,to each soldier anvart, and the tunic; but Swas 'the χιτὼν ™appagoc," ἐκ τῶν ἄνωθεν ὑφαντὸς δι ὅλου. 24 "εῖ- *tunic ‘seamless, from the top woven throughout, They wov' οὖν πρὸς ἀλλήλους, Μὴ.σχίσωμεν αὐτόν, ἀλλὰ said therefore to one another, Let us not rend it, but λάχωμεν περὶ αὐτοῦ τίνος ἔσται' ἵνα a) γραφὴ πλη- let us cast lots for it whose it shallbe; that the scripture might be ρωθῇ σὴ λέγουσα," Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς. fulfilled which says, They divided my garments among.them, καὶ ἐπὶ τὸν ἱματισμόν.μου ἔβαλον κλῆρον. Οἱ μὲν οὖν — and for my vesture they cast alot. ~ The | therefore στρατιῶται ταῦτα ἐποίησαν. ‘soldiers, these things did) >. é 25 Εἱστήκεισαν.δὲ παρὰ τῷ σταυρῷ τοῦ Inoov ἡ. μἡτηρ.αὐὖ- And stood by the cross of Jesus his mother, τοῦ, Kai ἡ ἀδελφὴ τῆς. μητρὸς αὐτοῦ, PMapia! ἡ τοῦ and the sister of his mother, Mary _ the [wife] Κλωπᾶ, καὶ ῬΜαρία"! ἡ Μαγδαληνή. 26 ᾿Ιησοῦς. οὖν of Clopas, and Mary the Magdalene. Jesus therefore seeing τὴν μητέρα, καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα. λέγει {his} mother, and the disciple standing by whomheloved, says τῇ.μητρὶ αὐτοῦ," Τύναι, "dod" ὁ υἱός. σου. 27 Εἶτα λέγει τῷ to his mother, Woman, behold thy:son. Then he says to the μαθητῇ, *1d0d" x-unrnp.cov. Kai ἀπ΄ ἐκείνης τῆς ὥραν “ disciple, Behold thy mother, And from that hour’ ἔλαβεν "αὐτὴν ὁ μαθητὴς" εἰς τὰ ἴδια. 28 Μετὰ τοῦτο =took *her ‘the disciple fo. his,own (home). After this, εἰδὼς ὁ Ἰησοῦς ὕτι 'πάντα ἤδη" τετέλεσται, ἵνα τελειωθῇ 3knowing ‘Jesus that 411 thingsnow have been finished, that might be fulfi led ἡ γραφὴ λέγει, Διψῶ. 29 Σκέῦος οὖν" ἔκειτο ὄξους the scripture he says, I thirst. A vessel therefore was sct *of *vinegar ‘2 .« «κι ! . p> ” ᾿ ae ΄ μεστόν. “οὶ δὲ πλήσαντες σπόγγον ὀξουξ, καὶ ὑσσώπῳ" full, and they «having filled asponge with vinegar, and ®hyesop περιθέντες προσήνεγκαν αὐτοῦ τῷ στόματι. 80 Ore "having ἡρυὺ [Sit] ὁπ they brought it to [his] mouth. When οὖν ἔλαβεν τὸ ὄξος τὸ ᾿Ιησοῦς" εἶπεν, Τετέλεσται: καὶ therefore "took “the “vinegar 'Jesus he said, It has been finished ; and κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα. 31 Οἱ having bowed the head he yielded up [his] spirit. The τ ? ~ u ml ν ? Η - - \ οὖν Ιουδαῖοι, wa μὴς-μείνῃ ἐπὶ τοῦ σταυροῦ τὰ *thercfore 1 Jews, that mixhtnotremain on the eross the σώματα ἐν τῷ σαββάτῳ, "ἐπεὶ παρασκευὴ ἦν." ἦν. γὰρ bodies’ on the sabbath,’ because(the] preparation it was, (for “was μεγάλη ἡ ἡμέρα᾽ "ἐκείνου" τοῦ σαββάτου, ἠρώτησαν τὸν “Πι- Sereat Sday ‘that ?sabbath,) requested — Pi- λάτον" ἵνα κατεαγῶσιν αὐτῶν ra σκέλη, καὶ ἀρθῶσιν. late that *might “be “broken ‘their “legs, and taken away. ῷ ἦλθον οὖν οἱ στρατιῶται, καὶ τοῦ μὲν πρώτου Karéakay Came therefore the soldiers, and ofthe first broke. τὰ σκέλη καὶ τοῦ ἄλλου τοῦ ovoravpwhivroc' αὐτῷ" 88 ἐπὶ δὲ the legs and ofthe other who wascrucified with him; but to 4 εἶπαν T. om λέγουσα Lt. P Mapa T. ἅἅ -- αὐτοῦ (read τ δε GLTTra. 5' ὁ μαθητὴς avryy.GTrAW. t Sy πάντα LTTrAW. π᾿ σπόγγον οὖν μεστὸν τοῦ (— τοῦ T) ὄξους ὑσσώπῳ (ὑσώπῳ 1) A Sponge χα [ὃ] τι; --- ἃ ᾿[ησοῦς Ὁ. ΟΥ̓ ἐπεὶ παρα- σκεύη ἣν placed after ᾿Ιουδαῖου τττα. 5 ἐκείνη E. “ 5 Πειλᾶτον τ. ὃ συνσταυρωθέντος ETTrA. ἰδὼν᾽ ae a. ae aS Ὁ JOHN. εἶδον “αὐτὸν ἤδη" τεθνηκότα, XIX, XX. τὸν Ἰησοῦν ἐλθόντες, we Jesus 5 haying come, when they saw he already was dead,~ > ͵ ᾽ ~ ᾿ 1 2 , a ~ ~ οὐ. κατέαξαν αὐτοῦ τὰ σκέλη" 34 ἀλλ᾽ εἷς τῶν στρατιωτῶν they didnot break his legs, but one of the, soldiers λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ “εὐθὺς ἐξῆλθεν" witha spear his side pierced, and immediately came out αἷμα καὶ ὕδωρ. 35 καὶ ὁ ἑωρακὼς μεμαρτύρηκεν, καὶ blood and water. And he who hasseen has borne witness, and ἀληθινὴ αὐτοῦ ἐστιν ἡ μαρτυρία, “κἀκεῖνος" οἷδεν bre ἀληθῆ _ true *his ‘is witness, and he knows that true λέγει, ἵνα ' ὑμεῖς Βπιστεύσητε." 86 ἐγένετο.γὰρ ταῦτα ἵνα he says, that ye “5 may believe. For *took place 'these*things that ἡ γραφὴ πληρωθῇ, ‘Osrovv.ob συντριβήσεται αὐτοῦ. the scripture might be fulfilled, Nota bone shall be broken of him. 87 καὶ πάλιν ἑτέρα γραφὴ λέγει, Ὄψονται εἰς ὃν And again another scripture says, They shall look on him whom ἐξεκέντησαν. they pierced, 88 Μετὰ. δὲς ταῦτα ἠρώτησεν τὸν "Πιλάτον" 16" ᾿Ιωσὴφ And after thesethings asked Pilate Joseph kau > ee. , n Y ~? ~ , \ ὁ" ἀπὸ ᾿Αριμαθαίας, ὧν μαθητὴς τοῦ Inood, κεκρυμμένος δὲ (from Arimathea, being a disciple of Jesus, but concealed διὰ τὸν φόβον τῶν ᾿Ιουδαίων, ἵνα ἄρ τὸ σῶμα through fear ofthe Jews,) that he might take away the body τοῦ Inoov’ καὶ ἐπέτρεψεν ὁ 'Thidroc." ἦλθεν! οὖν καὶ of Jesus: and “gave “leave 1Pilate. He came therefore and πῇρεν" °ro σῶμα" Prov Ἰησοῦ." 39 ἦλθεν.δὲ Kai Νικόδημος, took away the body of Jesus. Andcame also Nicodemus, ὁ ἐλθὼν πρὸς “τὸν ᾿Ιησοῦν" νυκτὸς τὸ πρῶτον, φέρων μίγμα who came he) ae Jesus by night at first, bearing a mixture σμύρνης καὶ ἀλόης τὡσεὶ" λίτρας ἑκατόν. 40 ἔλαβον οὖν of myrrh and aloes, about “pounds 'a *hundred. They took therefore τὸ σῶμα τοῦ Ἰησοῦ, Kai ἔδησαν αὐτὸ δ ὀθονίοις μετὰ τῶν the body of Jesus, and bound it in linen cloths with the ἀρωμάτων, καθὼς ἔθος ἐστὶν ‘Toic Ἰουδαίοις ἐντα- aromatics, as acustom is among the Jews’ to prepare for μ᾿ ‘ ? ~ ἢ ul ? , ~ φιάζειν. 41 ἦν. δὲ ἐν τῷ τόπῳ ὕπου ἐσταυρώθη κῆπος, burial, Now there was in the place where he was crucified a garden, καὶ ἐν τῷ κήπῳ μνημεῖον καινόν; ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη. and in the garden. a *tomb ‘new, in which nooneever was laid, 42 ἐκεῖ οὖν διὰ τὴν παρασκευὴν τῶν ᾿Ιουδαίων, Ori There therefore onaccountofthe preparation of the Jews, because ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν. mear was the tomb, they laid Jesus, 20 Τῇ. δὲ μιᾷ τῶν σαββάτων Μαρία! ἡ Μαγδαληνὴ But on the first [day] of the week Mary the Magdalene ἔρχεται πρωϊ σκοτίας ἔτι οὔσης “εἰς τὸ μνημεῖον, Kai βλέπει comes early ‘dark “still tit*being to the tomb, and sees τὸν λίθον ἠρμένον ἐκ τοῦ. μνημείου. ὃ τρέχει οὖν Kai the stone taken away from the tumb. She runs therefore and ἔρχεται πρὸς Σίμωνα Πέτρον καὶ πρὸς τὸν ἄλλον μαθητὴν ‘comes to Simon Peter and to the. other disciple ς ἤδη αὐτὸν τττὰ. ἃ ἐξῆλθεν εὐθὺς TTrA. B πιστεύητε Ὑ. b ἹΤειλᾶτον T. i ™ ἦλθον they came Ὁ. Ὁ pay T. him? 4 αὐτὸν him irzraw. © καὶ ἐκεῖνος LTr. i-- 6 LTTraw.. ο — τὸ σῶμα T. τ ὡς ΟἸΤΊΤΑΜ, 5 + ἐν W. 245 sus, and’ saw that he was dead already,they brake not his kgs: 34 but one of the sol- diers with a spear pierced his side, and forthwith came there out blood and water, 35 And he that saw 7 bare record, and his yecord is true: and he knoweth that he saith true, that ye might be- lieve. 36 For these things were done, that thescripture should be fulfilled, A bone of him shall not be broken, 37 And again another scripture saith, They shall look on him whom they pierced. 38 And after this Jo- seph of Arimathzn, be- ing a disciple of Jesus, but secretly for fear of the Jews, besought Vi- late that hemight take away the body of Je- sus: and Pilate gave Rim 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 2 mjxture of myrrh and aloes, about an hun- dred pound weight. 40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jewsis to bury. 41 Now in the place where he was crucified there was a garden; and in the garden a new se- pulchre, wherein was never man yet laid, 42 There laid they Je- sus therefore because of the Jews’ prepara- tion day; for the se- pulchre was nigh at hand, XX. The first day of the week cometh Mary Magdaleneearly, when it was yetdurk, unto the sepulchre,aud seeth the stone taken away from the sepul- chre. 2 Then sherun- neth, and cometh to Simon Peter, and ta, the cther disciple, f καὶ also'GLTTraw. k — 6 LTrA. Ῥ αὐτοῦ Of him Lira; αὐτόν τ Mantap T. ! Πειλᾶτος τ. τ 240 whom Jestis loved, and sxith unto them, They bave taken away the Lord out of the sepul- chre, andwe know not where they have laid him. 3 Peter there- fore went forth, and that other disciple,and came to the sepulchre. 4 So they ran both to- gether : and the other discipie did outrun Pe- ter, and came first to the sepulchre. 5 And he stooping down, and looking in, saw the li- nen clothes lying ; yet went he notin. 6Then cometh Simon Peter following him, and Went into the sepul- chre, and seeth the li- nen clothes lie, 7 and the napkin, that was about his head, not ly- ing with the linen clothes, but wrapped together in a place by itself. 8 Then went in also that other disci- ple, 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 a- way 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 sepul- chre, 12 and seeth two angelsin whitesitting, ‘the one at the head, and the other at the feet, where thé body of Jesus had lain, 13 And they say unto her, Woman, why weepest thop? She saith unt em, Be- cause they have taken away my Lord, and I ‘know not where they have laid him. 14 And when she had thus said, she turned her- self back, and saw Je- sus standing,and knew not that it was Jesus, 15 Jesus saith unto her, Woman, why yeepest thou? whom seekest thou? She, supposing him to be the gardener, saith un- to’ 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 her- VQ δὲ L. 8. γῷ μνημείῳ GLIT: AW ®©—oGLITraw. * ‘out of the tomb, and IQANNHES. xx. a i,¢ ay ~ ‘ ΄ " ~ «-. , ὃν ἐφίλει ὁ Ἰησοῦς, καὶ λέγει αὐτοῖς, Ἥραν τον κύριον whom *loved 4Jesus, and says tothem, They tookaway the Lord ἐκ τοῦ μνημείου, καὶ οὐκιοἴδαμεν ποῦ ἔθηκαν αὐτόν. we know not where they laid him. 9 ᾿Εξῆλθεν οὖν ὁ Πέτρος Kai ὁ ἄλλος μαθητής, Kai ἤρχοντο %Went *forth*therefore ‘Peter and the other disciple, and cume εἰς TO μνημεῖον. 4 ἔτρεχον δὲ οἱ δύο ὁμοῦ" "καὶ ὁ" ἄλλος to.the tomb. And *ran ‘the *two together, andthe ἢ other μαθητὴς προέδραμεν τάχιον τοῦ Πέτρου, καὶ ἦλθεν πρῶτος disc?ple ranforward faster than Peter, and came first ᾽ 4, ~ A ἜΡΙΑ λέ Ww ΄ A 406 " εἰς τὸ μνημεῖον, 5 καὶ παρακύψας βλέπει "κείμενα τὰ ὀθόνια, tathe tomb, and stooping down he sees lying the linencloths ; ov μέντοι εἰσῆλθεν. 6 ἔρχεται οὖν * Σίμων Πέτρος ἀκολου- *not “however "he “entered. Comes then Simon Peter follow- θῶν αὐτῷ, καὶ εἰσῆλθεν εἰς TO μνημεῖον, Kai θεωρεῖ τὰ ing him, ~ and entered into the tomb, and sees the > , ΄ ’ ‘ , τι > , ~ ~ ὀθόνια “Keipeva, 7 καὶ τὸ σουδάριον ὃ ἦν ἐπὶ τῆς κεφαλῆς linencloths -lying, and thehandkerchief which was upon *head αὐτοῦ, ob μετὰ τῶν ὀθονίων κείμενον, ἀλλὰ χωρὶς ἐν- *his, ᾿ ποῦ with the linen cloths lying, put “by “itself ΄ > a , , I~ . © τετυλιγμένογ εἰς ἕνα τόπον. 8 τότε οὖν εἰσῆλθεν καὶ ὁ ‘folded “Up. -) Sin: 44a, Splace. Then therefore’ entcred also the ἄλλος 'μαθητὴς ὁ ἐλθὼν πρῶτος εἰς TO μνημεῖον, καὶ εἶδεν; other disciple who came. first to the tomb, and .saw καὶ ἐπίστευσεν." 9 οὐδέπω.γὰρ ἤδεισαν τὴν γραφήν, ὅτι and believed ; for not yet ew they the ᾿ scripture, that Ost ᾿αὐτὸδΡΙ ἐκ νεκρῶν ἀναστῆναι. 10 ἀπῆλθον it hehoves him from among [86] dead to rise. Went away οὖν πάλιν πρὸς Yéeavrodc! οἱ μαθηταί. 11 τΜαρία". δὲ therefore again to their fhome] the disciples. ' _ ButMary , εἱστήκει πρὸς τὸ μνημεῖον" κλαίουσα ἔξω." we οὖν stood at the tomb “weeping ‘outside: As therefore ἔκλαιεν, παρέκυψεν εἰς τὸ μνημεῖον, 12 καὶ θεωρεῖ δύο ay- she wept, she stooped down into the tomb, and beholds two an- γέλους ἐν λευκοῖς καθεζομένους, ἕνα πρὸς τῇ κεφαλῇ Kai ἕνα gels - in white sitting, one at the shead and one πρὸς τοῖς ποσίν, ὕπου ἔκειτο τὸ σῶμα Tov Ἰηδοῦ. 13 “καὶ! at the feet, where waslaid the body of Jesus, - And λέγουσιν αὐτῷ ἐκεῖνοι, Γύναι, τί κλαίεις; Λέγει αὐτοῖς, say Sto*her ‘they, Woman, why weepest thon? She,says to them, Ὅτι ἦραν τὸν κύριόνιμου, καὶ-οὐκιοἶδα ποῦ ἔθηκαν Because they took away my Lord, and I know not where they laid αὐτόν. 14 “Καὶ ταῦτα εἰποῦσα ἐστράφη εἰς.τὰ. ὀπίσω, καὶ him, And these things having said she turned backward, and θεωρεῖ τὸν ᾿Ιησοῦν ἑστῶτα" καὶ obx.gder ὅτι “ὁ" Ιησοῦς ἐστιν. ‘beholds Jesus standing, and knew not that Jesus itis. ; 15 λέγει αὐτῇ "ὁ" Ἰησοῦς, Γύναι, τί κλαίεις; τίνα Cnréic; | *Says “to “her 1Jesus, Woman, why weepest thou? Whom seckest thou? Ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν, λέγει αὐτῷ, Κύριε, εἰ She thinking that the gardener it is, says to him, Sit; σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ fabrov. ἔθηκας" κἀγὼ thou didst carry off . him, tell me where -him thou didst lay, andI αὐτὸν ἀρῶ. Mary. Turn- * Μαριάμ. T. d -— καὶ GLTErAW —OLTTraw. [Ἃἔθηκας αὐτόν GLTTrTAW. &—OLTTrA, δ Μαριάμ. TIVA. ξςὰ Δ xX, JOHN, ~ , yr , > . τ ΄ τὰ ᾿ φεῖσα ἐκείνη λέγει αὐτῷ, ῬῬαββουνί: ὃ. λέγεται, ὃ ἀσκαλε. ‘ng ΤΟ Πα she says ἴο him, Rabboni, ὴ thatistosay, ὕρδοδου. 17 λέγει αὐτῇ. "ὁ" Ἰησοῦς, Μή μου ἅπτου, οὔπω.γὰι ἐναβέ- *Says *to *her ‘Jesus, "Not ®me “touch, for not yet hare I βηκα πρὸς τον πατέρα. jou"? πορεύου δὲ πρὸς τοὺς ἰδελφούς ascended ὧς my Father ; but go to “prethren ‘ > \ ~ > , ‘ . , \ (ov, καὶ εἰπὲ αὐτοῖς, ᾿Αναβαίνω πρὸς τὸν. πατέρεμου καὶ my,’ and siy tothem, I ascend to my Fath: and Ld « ~ τ ‘ - ~ πατέρα. ὑμῶν, καὶ Oedy.uou καὶ ,θεὸν. ὑμῶν. 18 Ἔρχεται your Father, and my God and your God. *Comes @ s ΠῚ « ‘ > , ~ ~ «“ Μαρία ἡ Μαγδαληνὴ "ἀπαγγέλλουσα" τοῖς μαί(ηταῖς ὅτι Mary the *Magdalene bringing word tothe diviples ΚΣ 4 ‘ ~ “ ᾽ ~ ” *wpaxer" τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῷ. 19 Οὔσης οὖν shehasseen the Lord, and these thingshe said toher. It b:ing therefore yf ΄ ~ ε ͵ὔ Υ ΄ t~ ΄ ~ ~ f ~ ὀψίας τῷ ἡμέρᾳ ἐκείνῃ, τῇ μιᾷὀ τῶν" σαββάτων, και THY evening: «Φ ὑμδὺ day, the first [day] of the week, and the ~ ᾿ .“ 4 Ν 2 ‘ θυρῶν κεκλεισμένων ὕπου ἦσαν οἱ μαθηταὶ συνηγμένοι," did doors havimg been shut where “were ‘the “disciples assembled, through ane ͵ » > ᾿ - ~ tion > ‘ τὸν φόβον τῶν ᾿Ιουδαίων, ἦλθεν ὁ Ἰησοῦς καὶ ἔστη εἰς τὸ fear of the 7came Jesus Jews, and stood in the ,» , ~ eae Use = ' ~ μέσον, καὶ λέγει αὐτοῖς, Eipnyn ὑμῖν. 20 Kai τοῦτο εἰπὼν midst, .and says tothem, Peace toyou. And this having said » - \ ~ ‘ ν᾿ ’ > be) , ἔδειξεν ταὐτοὶς τὰς χεῖρας καὶ τὴν πλευρὰν. αὐτοῦ." ἐχάρη- beshewed tothem the hands and the side of himself. *Rejoiced ¢ + ε \ ae nN ᾿ σαν οὖν οἱ μαθηταὶ ἰδόντες τὸν κύριον. 21 εἶπεν οὖν “therefore ‘the “disciples having seen the Lord, *Said *therefore par: ~ CPt ~ ΄ Pane Ta, ᾽ Ω , αὐτοῖς *o Ἰησοῦς" πάλιν, Εἰρήνη ὑμῖν. καθὼς ἀπέσταλκδν to *them 1 Jesus again, Feace toyou: as Shas.*sent *forth « » ᾿ , « ~ ‘ ~ ᾽ ‘ ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς. 22 Kai τοῦτο εἰπὼν *me'the?Father, I also send you. ‘And this having said ? , ‘ Ω ~ ~ .“ ay ἐνεφύσησεν, καὶ λέγει αὐτοῖς, Λάβετε πνεῦμα ἅγιον. hebreathedinto[them],and says. tothem, Receive [the] “Spirit *Holy: 23 ‘ay'rwwy ἀφῆτε τὰς ἁμαρτίας, “ἀφίενται! αὐτοῖο" : of whomsoever ye may remit the sing, they are remitted to them ; tay" τινων κρατῆτε, κεκράτηνται. 24 Θωμᾶς δέ, εἷς ἐκ of whonisoever ye. may retain, they have been retained, But Thomas, one of τῶν δώδεκα ὁ λεγόμενος Δίδυμος, οὐκιἦν μετ᾽ αὐτῶν OTE the _ twelve ealled Didymus, wasnot with them when ἦλθεν Voll ᾿Τησοῦς. 25 ἔλεγον οὖν αὐτῷ οἱ ἄλλυι͵ μαθηταί, 2enme 1Jesus. *Said "therefdére δύο “"him*the “other “disciples, t , A 4 - c 4 ᾽ ~ ᾽ ‘ 4 " ? Ἑωράκαμεν τὸν κύριον. Ὁ δὲ εἶπεν αὐτοῖς, ᾿Εὰν. μὴ ἴδω ἐν We have seen the Lord, But he. said tothem, Unless 1866 in ταῖς. χερσὶν. αὐτοῦ τὸν τύπον THY ἥλων, Kai βάλω "τὸν δάκτυ- his βδῃᾶβ., the mark of the nails, and put *finger λόν μου" εἰς τὸν. τύπον" τῶν ἥλων, καὶ βάλω ὁτὴν. χεῖρά. μου" my into the mark ofthe nails, and put my hand εἰς τὴν.πλευρὰν. αὐτοῦ, οὐ.μὴ πιστεύσω. 20 Kai μεθ᾽ ἡμέρας into his side, _ notatall will I believe. | And after “days ὀκτὼ πάλιν ἧσαν ἔσω οἱ μαθηταὶ αὐτοῦ, καὶ Θωμᾶς per’ ‘eight again were “within this disciples, aid Thomas with χὐτῶν. ἔρχεται ὁ Ἰησοῦς, τῶν θυρῶν κεκλεισμένων, Kai ἔστη them, Comes Jesus, the: doors having been shut, and stood i + “Efpaiori in Hebrew [L]rtra. Ὁ Μαριὰμ Tira. Ὁ ἀγγέλλουσα LITrA, 1 — συνήγμενοι LTTra. ξησοῦς (read he said) ΤΥτ ΑἹ. ¥—o LITra, — oO LTTra. © ἑώρακα I have seen TTra. t ἐὰν L. χα μον τὸν δάκτυλον“. ΕΓ τόπον Place LT. , unto τ καὶ (— καὶ τ) τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῖς LTTrA. σ᾿ ἀφέωνται they have been remitted Lrtr, 5 μον THY χεῖρα TTra, " 247 self, and saith. unto hun, Rabboni ; which is to say, Master. 17Je- sus saith unto her, Touch me not; forlam not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and 20 my God,and your God. 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 evening, being the first day of the week, when the doors were shut where the disci- ples were assembled for fear of ὑπὸ Jews, came Jesus and stood in the midst, and saith unto them, Peace be you. 20 And when he had sosaid, he shewed unto them sis hands and his side, Titen were the disci- ples glad, when they _saw the Lord, 21 Then said Jesus to them a- gain, Peace be unto ou: as my Father ath sentme, even so send 1 you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 23 whose soever sins ye remit, they are remitted unto them ; and whose soever sins ye retain, they arer@ tained, 24But Thomas, one of the twelve,call- ed Didymus, was not with them when Jesus came. 259 The other disciples therefore 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,J will not believe. 26And after eight days again his disciples were within, and Thomas witb them: then came Je- sus, the doors being shut, and stood in the 1 — μου (read the Father) [t]rrra. Ῥ — τῶν LITrAW. 5- ὃ 248 midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy fin- ger, and behold my hands ; and reach hi- ther thy hand, and thrust ἐξ 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, Thomas, because thou hast seen me, thou hast believed: blessed are they that shave ποῦ seen, and ycé have believed, 30 And many other Bigns truly did Jesus in the presence of his ' disciples,- which - are not written in this. book: 31 but these ara written, that yemight believe that Jesus is. the Christ, the Son of God; and that believ- ing ye might have life through his name, XXI..\ After _ these things Jesus shewed himself again to the disciples at the sea of Tiberias ; and on this wise shewed he him- self. 2 There were to- gether Simon Peter, and Thomas called Di- dymus, and Nathanael of Cana in Galilee,and the sons of Zebedee, end two other of his disciples. 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also €0 with thee. They went forth, and en- tered into a ship im- mediately; and that night they caught no- thing. 4 But when the morning was now come, Jesus stood on the shore: but tho dis- ciples knew not that it was Jesus. 5 Then Jesus saith unto them, 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 8 — καὶ GLTTrAW, (read the disciples) Lrtra. ? — ὃ Ἰησοῦς (read he manifested) a; — ὁ TTr m. — εὐθύς LTTrA. Ἰησοῦς Tr; — ὃ ΤΑ. GLTTraAw. 8 [ὁ Ἰησοῦς L; [Ὁ] μακάριοι ‘TQANNHS. XX, eee εἰς τὸ μέσον καὶ εἶπεν, Ἐἰρήνη ὑμῖν. 27 Elra λέγει τῷ Θωμᾷ,, in the midst and said, Peace to you. Then hesays to Thomas, Φέρε τὸν. δάκτυλόν.σου ὧδε, καὶ ἴδε rae.xeiodepov' καὶ Bring thy finger here, and see roy hands; and φέρε THYV-XEIpd.cov, Kai βάλε εἰς τὴν.πλευράν.μου" καὶ bring thy hand, and put [it] into my side; and μὴ.γίνου ἄπιστος, ἀλλὰ πιστός. 28 "Καὶ! ἀπεκρίθη él be not unbelieving, but believing. And answered Θωμᾶς καὶ εἶπεν αὐτῷ, ᾿Ὁ.κύριός. μου καὶ ὁ.θεός μου. 29 Λέγει 'Thomas and said to him, My Lord and’ my God. * Says > ~ chil? ~ “ cr ΄ ὰ ~ iI ΄ Η αὑτῷ So" Ἰησοῦς, Ort εώρακᾶς με, Θωμᾶ," πεπίστευκας" 30 “Εἶτα ly esus, Because thou hast se@h me, . Thomas, thou hast believed : οἱ μὴ.ἰδόντες καὶ πιστεύσαντες. blessed they who ve not scen and have believed. 90 Πολλὰ piv οὖν καὶ ἄλλα σημεῖα “ἐποίησεν ὁ Ἴη- Many ‘therefore “also other "signs ᾿ ᾿ did Je- , δοῦς ἐνώπιον τῶν. μαθητῶν “αὐτοῦ, ἃ οὐκ.-ἔστιν γεγραμ-᾿ BUS in presenca ~ of his disciples, which are not written ΄ - , Ἀ ,ὕ ~. , .«“ μένα ἐν τῷ βιβλίῳ.τούτῳ. 81 ταῦτα.δὲ γέγραπται. ἵνα in this book ; ‘ but these ‘have been written tliat πιστεύσητε! Ore £6! Ἰησοῦς ἐότιν ὁ χριστὸς 6 ὑἱὸς τοῦ ye may believe that Jesus _, is the Christ the Sun θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἃ “ἔχητε ἐν τῷ ὀνόματι of God, and that believing life ye may have in *name αὐτοῦ. this. 91. Μετὰ. ταῦτα ἐφανέρωσεν ἑαυτὸν - πάλιν ᾿ὸ ᾿Ιησοῦς" After these things “manifested _ himself 2again ‘Jesus ~ eo ~ ΄ ~ ΄ 1 , ᾿ τοῖς μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος" ἐφανέρωσεν. δὲ tothe disciples at the sea, . of Tiberias, -And he manifested ᾿ οὕτως" ἦσαν ὁμοῦ Σίμων Πέτρος, καὶ Θωμᾶς ὁ (himeelf] thus: There were: together Simon Peter, and Thomas , 1 ‘ τ ‘ ~ ~ λεγόμενος Δίδυμος, καὶ Ναθαναὴλ ὁ ἀπὸ Kava τῆς Γαλι- ες ealled Didymus, and Nathanael from Cana of Gali- Aaiae, Kai ot τοῦ Ζεβεδαίου, καὶ ἄλλοι ἐκ τῶν μαθητῶν 166, and the [sons] of Zebedee, and “others %of Sdisciples αὐτοῦ δύο. ϑ' λέγει αὐτοῖς Σίμων Πέτρος, Ὑπάγω ἁλιεύειν. *his two.- "Says °to'°them “Simon “7Peter, Igo to fish. Aéyovow αὐτῷ, Ἐρχόμεθα καὶ ἡμεῖς σὺν σοί. "᾽ Ἐξῆλθον Theysay tohim, Come “also ‘we with thee, They went forth καὶ. ἰἀνεβησαν" εἰς τὸ πλοῖον MebOde," καὶ ἐν ἐκείνῃ τῇ and went up into the ship immediately, and during that We 2 , ἠδέ 5" 4 st δὲ ἠδ᾽ n , ii} μὰ ofl VUKTE ETLACAY OV evi TPwWlac.o€ HOH γενομενὴς ἐἑστὴ Ὃ night they took nothing. And morning already beingcome “stood ᾿Ιησοῦς Peic' τὸν αἰγιαλόν" ob μέντοι gdecay οἱ μαθηταὶ ὅτι 1Jesus on the shore ; Snot “however ‘*knew 'the disciples that Ἰησοῦς ἐστιν. 5 λέγει οὖν αὐτοῖς %0’Inaove," Tardia, » Jesus it is. *Says “therefore *to *them ‘Jesus, Littlechildren, μή τι προσφάγιον ἔχετε; ᾿Απεκρίθησαν αὐτῷ, Οὔ. 6 τῸ δὲ any food have ye? They answered him, No. And he εἶπεν" αὐτοῖς, Βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ δίκτυρν, said tothem, Cast. to the right side ofthe ship the ποῦ, b— ὁ GLTTrAW. f πιστεύητε Ἢ. ¢ [ὁ] Tr. 4 — Θωμᾶ GLTTrAW. ε — αὐτοῦ R-+-OGLTTrAW. 4 + [αἰώνιον] eternal L. Κ [καὶ] and L. 1 ἐνέβησαν entered 2 γινομένης breaking Trrw. ο —'o LTTrA, P ἐπὶ Lt. τ λέγει he says ζ΄. oa ἐτὰ oA oe Ἰδιίλν. ~ < ἮΝ "δαὶ vee ς ΨΥ Se Ss Oe ad ΧΧΙ. JOHN. καὶ εὑρήσετε. "EBadov οὖν, καὶ δοὐκ ἔτι" αὐτὸ ἑλκῦσαι and yeshall fin_, They cast therefore,and no ‘longer it to draw ἴσχυσαν! ἀπὸ τοῦ. πλήθους τῶν. ἰχθύων. 7 λέγει οὖν were they able from the multitude ofthe fishes, Says therefore ὁ-.μαθητὴς ἐκεῖνος. ὃν ἠγάπα ὁ Ἰησοῦς τῷ Τ' Tow, ‘O κύριός that disciple whom “loved ‘Jesus to Peter, The Lord ἐστιν. Σίμων οὖν Πέτρος, ἀκούσας bri ὁ κύριός ἐστιν, ‘it is. Simon “therefore ‘Peter, having heard that the Lord it is, τὸν ἐπενδύτην διεζώσατο' ἦν. γὰρ γυμνός" Kai ἔβαλεν [hie] upper garment he girdedon, for he was naked, and = cast ἑἀἁυτὸν εἰς τὴν θάλασσαν. 8 οἱ δὲ ἄλλοι μαθηταὶ τῷ. himself into the sea, Andthe other disciples in the x , ONG) e ? ‘ Ay > < me ~ v ἐλ Ἢ πλοιαρίῳ ἦλθον οὐ.γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς, "ἀλλ smallship came, for not werethey . far from the land, but ὡς ἀπὸ πηχῶν διακοσίων, -σύροντες τὸ δίκτυον τῶν somewhere about “cubits ‘two *hundred, dragging the net ? , « - oy δὲ ᾿ ᾿ ~ , ἰχθύων. 9 ‘Qc οὖν ἀπέβησαν εἰς τὴν γῆν βλέπουσιν of fishes, When therefore they Wentup on the land they see ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον, Kat ἄρτον. a fire of coals lying and fish lying on [10], and bread. 10 λέγεν ἀὐτοῖς *O" ᾿Τησοῦς, ᾿Ενέγκατε ἀπὸ τῶν ὀψαρίων ὧν *Says *to *them 1Jesus, Bring of the fishes which ἐπιάσατε νῦν. 11 ’AvéBn* Σίμων Πέτρος, καὶ εἵλκυσεν τὸ yetook just now, Went up Simon Peter, and drew the δίκτυον γἐπὶ τῆς γῆς," μεστὸν "ἰχθύων μεγάλων" ἑκατον net to the land, full * of “fishes ‘arge. a hundred (an4] ®revrnxovrarowy'' καὶ τοσούτων ὄντων οὐκ.ἐσχισθὴ τὸ fifty three ; and([though] so many there were was not rent the, δίκτυον. 12 Λέγει αὐτοῖς δὸ" ᾿Ιησοῦς, Δεῦτε ἀριστησατε. net, *Says “to *them ‘Jesus, ‘Come ye, dine, οὐδεὶς. “δὲ" ἐτόλμα τῶν μαθητῶν ἐξετάσαι αὐτόν, Σὺ τις But none ‘ventured 'of “the “disciples to ask him, *Thou 'who = rar «“ ε ΄ ͵ rea ᾿ » - ἂς ey? ~ el; “εἰδότες ὅτι ὁ κύριός ἐστιν 13 ἔρχεται Δοὖν ὁ" Ἰησοῦς ?art? knowing that the Lord it is. “Comes .*therefore 1Jesus ‘ ,ὔ A ” ‘ 6 , ~~ s a ᾽ , kai λαμβάνει τὸν ἄρτον Kai δίδωσιν αὐτοῖς, καὶ τὸ ὀψάριον and takes the bread and gives tothem, and the fish ὁμοίως. 14 τοῦτο ἤδη τρίτον ἐφανερώθη "ὁ" Ἰησοῦς in like m-uner. This [18] now the third time*was *manifested ‘Jesus τοῖς μαθηταῖς 'αὐτοῦῦ ἐγερθεὶς ἐκ νεκρῶν. -to his disciples having been raised from among [the] dead. 18 Ὅτε οὖν ἠρίστησαν, λέγει τῷ Σίμωνι Πέτρῳ ὁ ᾿Ιησοῦς, When therefore they had dined, “says Sto *Simon *Peter 1Jesus, Σίμων δ᾽ wv," ἀγαπᾷς με "πλεῖον" τούτων ; Λέγει αὐτῷ, Simon [son] of Jonas, lovest thou me more than these? Hesays tohim, ‘ ᾿ s , ~ ul ) ~ Nai, «vp σὺ οἶδας ὅτι ιλῶ σε. Λέγει αὐτῷ, Yea, Lord; thou knowest that I have affection for thee. He says to him, Boone τὰ ἀρνία.μου. 16 Λέγει αὐτῷ πάλιν δεύτερον, Σίμων ‘Feed my lambs. Hesays tohim again a second time, -Simon Blwva," ἀγαπᾷς pe; Aéyer αὐτῷ, Nai κύριε; σὺ οἶδας [508] of Jonas, lovest thou me? Hesays tohim, Yea, Lord; thou knowest ore AG σε. Λέγει αὐτῳ, Ποιμαινε τὰ ἱπρόβατά" that I have affection for thee. Hesays tohim, Shepherd “sheep 249 ye shall find. They cast therefore,and now they were not able to draw it for the multi- tude of fishes. 7 There- fore that disciple whom Jesus loved saith unto Peter, 10 is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fishers coat unto him, (for he was naked,) and did east himself into tie & 8 And the other disciples came in a lite tle ship; (for ‘they were not far from land, but as it, were two hundred cubits,) dragging the net with fishes. 9As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, an bread, 10 Jesus saith unto them, Bring of the fish which ye have now caught. 118imén Peter went up, and drew the het to land full of great fishes, an hundred and fifty and three: and forall there Were so many, yet was not the net braken. 12 Jesus saith unto them, Come and dine. And none of the disci- ples durst ask him, Who art thou? know- ing that it was the Lord. 13 Jesus then cometh, and taketh bread, and giveth them, and fish like- wise. 14 This is now the third time that Jesus shewed himself to his disciples, after that he wasrisen from the dead. 15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more thanthese? He saith unto him, Yea, Lord ; thou knowest that L 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 knowest that { love thee. He saith unto him, Feed my sheep. 17 He saith a ΄Π“Ξ“-ἷ-“π“π΄ΠΠΠ“““ὺυττπτπσυππτ-τ---.ςς--.--ς-ς.-----μ-ς---- -ὶ- 8 οὐκέτι GLTW. ¥ εἰξ τὴν γῆν LTTrA. ς — δὲ but [tr]. disciples) Lrtraw. little sheep T. Ὁ ἴσχυον LTTrA. v ἀλλὰ TIrA. ® [Ὁ] tr, 2 μεγάλων ἰχθύων L. ad — οὗν G; — οὖν ὃ LTTrA. 5 Ἰωάνου John Ltr; ᾿Ιωάννον TA. e — διττι. 8 πεντήκοντα τριῶν. LTTr. Β πλέον LTTrA. x οὖν therefore Tra. Ὁ [Ὁ] Tr. !— αὐτοῦ (read the i προβάτιά 250 unto him the third time, Simon, son of Jonas, lovest thoume? Teter was grieved be- cause he said unto him the third time, Lovest thou me? And hesaid unto him, Lord, thou knowest all things ; thou knowest that 1 love thee. Jesussaith unto him, Feed my sheep. 18 Verily, ve- rily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou would- est: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not, 10 This spake he, sig- nifying by what death he should glorify God. And when he had spo- ken this, he saith un- to him, Follew me. 20 Then Peter, turning about, seeth the disci- ple whom Jesus loved following ; which also leaned on his breast at supper, and said,Lord, whicb is be that be- trayeth thee? 21 Pe- ter seeing him saith to Jesus, Lord, and what shall this man du? 22 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 say- ing abroad among the brethren, that that disciple should rot dic: yet Jesus said not unto him, He shall not die ; but, If 1 will that he tarry till I come, what is that to thea? 24 This is the disci- ple 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, 1 suppose that even the world itself could not contain the books that should be writ- ten. Amen. κ᾿ Ywavov John Ltr; Iwavvov TA. LITra; — Ἰησοῦς (read he says) T{Tr]. s — δὲ but LTTraw. τ + [σε] thee L. * οὗτος ὁ λόγος LTTrA. ἡ μαρτυρία ἐστίν TTrA. {5 —’Aunp GUTrA, IQANNHS. XX. 17 Λέγει αὐτῷ τὸ τρίτον, Σίμων *'lwva, τ my. Hesays tohim the third time, Simon (son) of Jonas, bast thou λεῖς με; ὈἘλυπήθη ὁ Tlérpog ore εἶπεν αὐτῷ τὸ affection for me? 7Was “grieved ‘Peter. because hesgid -tohim the τρίτον, Φιλεῖς με; ἱκαὶ" ™girev' αὐτῷ, Κύριε, "od third time, Hast thouafiection forme? and said tohim, Lord, thou πάντα". οἶδας σὺ γινώσκεις Ort φιλῶ σε. Λέγει all thing*4nowest ; thou knowest that I have affectionfor thee. “Says αὐτῷ °d'Incove," Βόσκε ra.°rpdBara'pov. 18 ἀμὴν ἀμὴν 310 *him ‘Jesus, Feed my sheep. Verily. verily λέγω σοι, ὅτε ἧς νεώτερος ἐζώννυες σεαυτόν, Isay tothee, When thou wast younger thou girdedst thyself, and περιεπάτεις ὅπου ἤθελε ὅὕταν. δὲ γηράσ ἐκ- walkedst where thou didst desire; but when: thou shalt be old thou shalt τενεῖς τὰς χεῖράς.σου, καὶ ἄλλος Ie ζώσει," Kai οἴσει ᾿ stretch forth thy hands, and another thee shall gird, and bring [thee] ὅπου ov.Gérdec. 19 Τοῦτο.δὲ εἶπεν σημαίνων ποίῳ where thou dost not desire, But this he said signifying by what θανάτῳ δοξάσει τὸν θεόν. καὶ τουτὸ εἰπὼν λέγει αὐτῷ, death he shauld glorify God. And this having said‘he says to him, ᾿Ακολούθεε μοι. 20 ᾿Επιστραφεὶς."δὲ" ὁ Πέτρος βλέπει τὸν Follow me, But having turned Peter sees the μαθητὴν ὃν a ὁ 1ησοῦς ἀκολουθοῦντα, ὃς Kai ἀνέπεσε:. disciple whom *loved 1Jesus following, who 8:50 » reclined ἐν τῷ ’δείπνῳ ἐπὶ τὸ. στῆθος αὐτοῦ Kai εἶπεν, Κύριε, τίς ἐστιν at the supper on his breast and' said, Lord, who ist ὁ παραδιδούς σε; 21 Τοῦτον ἡ ἰδὼν ὁ ἹΤέτρος λέγει τῷ 'In- σε. καὶ who is delivering up thee? *Him - “seeing: 4Peter ‘ says to Je- σοῦ, Κύριε, otroc.dé τί; 22 Λέγει αὐτῷ ὁ Ιησοῦς. Ἐὰν sus, Lord, but of this one what ; *Says “to *him 1 Jesus, If αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρός σε; σὺ Shim ‘I 7desire toabide till ITeome, what[isit] to thee? “Thou γἀκολούθει por." 23 Ἔξῆλθεν οὖν “ὁ.λόγος οὗτος" εἰς ‘follow me. Went out therefore this word among τοὺς ἀδελφούς, “Ore ὁ.μαθητὴς ἐκεῖνος οὐκ.ἀποθνήσκει' “καὶ the brethren, That that disciple does not die. However οὐκ εἶπεν" αὐτῷ ὁ Ἰησοῦς, bre οὐκ ἀποθνήσκει" ἀλλ᾽, ᾿Εὰν *not aid “(0 Shim ‘Jesus, That he does not die; but, If αὐτὸν θέλω- μένειν ἕως ἔρχομαι, Yri πρός σε;" him ‘I desire ἴο abide till Icome, what[isit]: to thee? 24 Οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων, This is the disciple who bears witness concerning these things,” καὶ * γράψας ταῦτα' καὶ οἴδαμεν ὅτι adynOng "ἐστιν ἡ and[{who] wrote these things: and weknow that true is μαρτυρία. αὐτοῦ." 25 orwdé καὶ ἄλλα πολλὰ “aa! his witness, And there are also *other“thinugs ‘many whatsoever ἐποίησεν ὁ Ἰησοῦς, ἅτινα ἐὰν γράφηται καθ᾽ ἕν, δΔοὐδὲ' 2did ‘Jesus, which if theyshould be written one by one, “not *even αὐτὸν olwat τὸν κόσμον “χωρῆσαι! τὰ γραφόμενα βιβλία. itself ‘I *suppose 9 ‘world wouldcontain the “written *books. Ἀμήν." ll ge Amen, ‘Txat]L. ™dA€éyersaysT. πάντα σὺ ἵπττὰ. 0 --- ὃ Ρ προβάτιά little sheep Tira. 9 Goer oe Tra. t + οὖν therefore LTTra. “μοι ἀκολούθει LTTrAW. α οὐκ εἶπεν δὲ Tr, Y—TimposcgeT. Ὁ τ Owhoxntr[A]. 8 αὐτοῦ Ὁ -π- verse 5 τι “ἃ which LTra. ἀ οὐδ᾽ Ltra. ὃ χωρήσειν Tr, & + κατὰ ᾿Ιωάνην (Ἰωάννην A) accurding to John Tra. J io js ; Ϊ ". Ϊ ul ᾿ εἶν ill ΝῊ, | | τῷ a BS τ ῃ “ν Cate has >| ) ug δ ἜΝ. Wig his "γῇ TA Ϊ ὍΣ ὑῶν AN, 5 ANY lz hi taal ass "ἥἤϊ' ith ey Le : ue ep he ri ey’ 3 Ns f Vg nae | po δῖ Ί aN, ΠΝ wd ie A, Ἢ | Ἰ : WW): ἐν NS es Nat ae sal ht ἥ Seer Y SI): ay. UT a Ὡ j ἘΠῚ ἢν ἢ