YALE UNIVERSITY LIBRARY THE LIBRARY OF THE DIVINITY SCHOOL This book was digitized by Microsoft Corporation in cooperation with Yale University Library, 2008. You may not reproduce this digitized copy ofthe book for any purpose other than for scholarship, research, educational, or, in limited quantity, personal use. You may not distribute or provide access to this digitized copy (or modified or partial versions of it) for commercial purposes. A HARMONY OP TELE FOUR GOSPELS IN ENGLISH. ACCORDING TO THE COMMON VERSION. NEWLY ARRANGED, WITH EXPLANATORY NOTES, EDWARD ROBINSON, D. D., LL. D. LATELY PROFESSOR OF BIBLICAL LITERATURE IN THE UNION THEOLOGICAL SEMINARY^ NEW YORK*, AUTHOR OF A GREEK AND ENGLISH LEXICON OF THE NEW TESTAMENT, BIBLICAL RESEARCHES IN PALESTINE, ETC., ETC. REVISED EDITION, WITH FOOT-NOTES FROM THE REVISED VERSION OF 1881, ADDITIONAL NOTES M. B. RIDDLE, D.D. PR0FES30R OF NEW TESTAMENT EXEGESIS IN HARTFORD THEOLOGICAL SEMINARY. BOSTON, NEW YORK, AND CHICAGO: HOUGHTON, MIFFLIN AND COMPANY. &\)t aatberSitte IBre&J, Canrtrt'ttjje. Entered, according to Act of Congress, in the year 1846, By EDWARD ROBINSON, In the Clerk's Office of the District Court of the Southern District of New York. Reentered, according to Act of Congress, in the year 1874, Br EDWARD ROBINSON and MARY A. ROBINSON, In the office of the Librarian of Congress, at Washington. Copyright, 1886, By EDWARD and MARY A. ROBINSON. AU rights reserved. The Riverside Press, Cambridge, Mass., U. S. A. Electrotyped and Printed by H. O. Houghton & Company, INTRODUCTORY STATEMENT BY THE EDITOR. DR. EDWARD ROBINSON'S Harmony of the Four Gospels in En glish is herewith published in an enlarged and revised form. I. The Akkajstgement has, in general, been preserved unaltered ; though minor modifications have been introduced. A few of these represent the later judgments of Dr. Robinson himself, as given in the more recent editions of his Greek Harmony. Many more are the result of an effort to present in parallel lines the parallel clauses ; an improvement largely due to the skill and good judgment shown at the Riverside Press. The only extensive transfers are (as in the Greek Harmony) : John 7 : 53 ; 8:1 transferred from § 83 to § 84, the whole of the latter section being properly regarded as of doubtful genuine ness ; the three accounts of the anointing at Bethany brought forward to § 111 from § 131; Matt. 21 : 14-17 transferred from § 112 to § 113; and §§ 136, 137 transposed, with section numbers in brackets. — The reasons for these changes are given under the proper sections in the Additional Notes of the Ap pendix. — The "Schedule of Days" is that given by Dr. Robinson in those editions of his Greek Harmony published before 1851 ; see p. 184. II. The Text of the Authorized Version is retained, but carefully cor rected to conform with the standard English editions. In some minor mat ters, of spelling and punctuation, the standard edition of the American Bible Society has been followed, though rarely unless sustained (as against the Ox ford edition of the A. V.) by the Revised Version. Dr. Robinson's occasional emendations have usually been retained. No little labor, however, has been given to securing accurate reproduction of the English text. III. The Foot-Notes constitute an entirely new feature of this edition. They are invariably selected from the Revised Version of 1881, and are de signed to serve the purpose of the Harmony. As it was impossible to give all the emendations of the revisers, a selection was made, including (1) those changes representing extensive variations in the Greek text ; for example, an omission of a clause or verse, or a variation seriously affecting the sense ; (2) verbal changes, which, while apparently trivial, serve to show more accu rately the correspondences and divergences of the several narratives. Those of the latter class, though appearing more frequently in the foot-notes, in clude only a portion of the changes affecting the relations of parallel pass- IV INTRODUCTORY STATEMENT. agea. Where the Authorized Version fairly represents this relation, no notes have been inserted. Many interesting emendations have been necessarily passed over. A more detailed explanation of the foot-notes and ol the terms used in them will be found on p. xx. facing p. 1. IV. The Appendix corresponds with that in the revised edition of the Greek Harmony. My own additions, which are quite numerous, have been bracketed. No passage of any length has been omitted, unless a well-attested change of text invalidated the positions of Dr. Robinson. My effort has been to add nothing that did not seem suited to the design of the Harmony and in accord with the author's principles of interpretation. Where I felt constrained to differ from him, both sides have been presented. Some of the more exten sive additions only carry Dr. Robinson's arguments down to the present condi tions of the controversy respecting the Gospels. His main positions are re tained, because they are still unshaken. The editor can have no better hope for the present volume than that it may be as useful for this generation as the original English Harmony was in its day, and that it may further the great purpose to which the author devoted his life. M. B. RIDDLE. Haktford Theological Seminabt, February, 1886. PREFACE. f PHE Harmony of the Four Gospels in Greek, published in 1845, having -L been favorably received, I have been requested, by many persons whose advice I could not disregard, to prepare a similar Harmony of the Gospels ac cording to the common English Version. This I have attempted to do in the present work. In the Gospels we have four different narratives of the life and actions of our Lord, by as many different and independent historians. The narrative of John, except during the week of the Saviour's passion, contains very little that is found in either of the other writers. That of Luke, although in its first part and at the close it has much in common with Matthew and Mark, comprises nevertheless in its middle portions a large amount of matter peculiar to Luke alone. Matthew and Mark have in general more resemblance to each other ; though Matthew, being more full, presents much that is not found in Mark or Luke ; while Mark, though briefer, has some things not contained in any of the rest. The Evangelists were led, under the guidance of the Spirit, to write each with a specific object in view, and for different communities or classes of readers ; much as in the case of the authors of the Epistles. Hence, while the narratives all necessarily exhibit a certain degree of likeness, they nevertheless bear also each for itself the stamp of independence. The four writers vary likewise in their chronological character. On the one hand, it appears that Mark and John, who have little in common, follow with few exceptions the regular and true order of the events and transactions re corded by them ; as may be more fully seen at the close of the Introduction to the Notes. On the other hand, Matthew and Luke manifestly have sometimes not so much had regard to chronological order, as they have been guided by the principle of association ; so that in them, transactions having certain rela tions to each other are not seldom grouped together, though they may have happened at different times and in various places. Some other diversities in the character and manner of the Evangelists are pointed out in the Introduction to the Notes. In view of the preceding considerations, it follows that, in order to obtain a full and consecutive account of all the facts of our Lord's life and ministry, the four Gospel-narratives must be so brought together as to present as nearly as possible the true chronological order ; and, where the same transaction is de scribed by more than one writer, the different accounts must be placed side by vi PREFACE. side, so as to fill out and supply each other. Such an arrangement affords the only full and perfect survey of all the testimony relating to any and every por tion of our Lord's history. In this way alone can be brought out and distinctly presented the mutual connection and dependency of the various parts, and the gradual development and completion of the great plan of redemption, so far as it was manifested in the life and ministry, the death and resurrection, of our Lord Jesus Christ. Yet without such a survey, our knowledge on all these great topics can only be fragmentary and partial. To afford just the aid here proposed is the object of a Harmony of the Gospels ; and by this consideration I have been governed in preparing such a work both in Greek and in English. Other uses and advantages, as also the particular objects aimed at in the present volume, are specified near the close of the Introduction to the Notes. In all the preceding particulars, a Harmony in English is not less useful and important than one in Greek. It is mainly in respect to the verbal parallel isms of the sacred writers that a comparison in the original language is of greater weight. These of course often disappear in a translation. In a work of this kind, no great amount of novelty can be expected on sub jects which have more or less occupied the ablest minds of the Church during many centuries. Yet even here knowledge has not been stationary. In a course of years, and especially within the last half century, there has been great prog ress in the observation and discovery of new facts and circumstances bearing upon both the social and physical history of the Hebrews and other ancient na tions. These all serve to enlarge the circle of Biblical knowledge ; and they often shed light on topics which before were dark or doubtful. The accumu lated facts and results of this progress it is the duty of the harmonist to apply to the elucidation of the narratives of the four Evangelists. This I have at tempted to do in the present as well as in my former work ; and have endeav ored everywhere faithfully to judge and write according to the impressions left upon my mind by a personal inspection of most of the scenes of the Gospel history. The Sections, and the general arrangement of the Text in this volume, are the same as in the Greek Harmony. The notation of place is everywhere given ; and may be regarded as a not unimportant feature of the work. The Notes are for the most part those appended to the Greek Harmony, with such curtailments, additions, and changes as seemed advisable in order to adapt them to the reader acquainted only with the English tongue. In us ing the Notes, I would particularly request the reader to search out all the Scriptural references, inasmuch as very often they alone contain the evidence on which particular statements rest. In the Text I have inserted in two places (Matt. 6:1; John 5 : 2) the mar- ginal reading of the English Version, for the reasons assigned in the Notes, and in accordance with all critical authority at the present day. In a few in stances, a merely expletive word, added by the translators in Italic, has been silently dropped. PREFACE. vn My hope is, that this little work may be found useful to those who love and seek the truth, in their closets, in families, in Sabbath Schools and Bible Classes. If it shall thus aid in extending the knowledge and influence of »God's Holy Word, the object of my labors and prayers will be accomplished. EDWARD ROBINSON. Union Theological Seminars New York, July, 1846. CONTENTS AND SYNOPSIS OF THE HARMONY. Table for finding any Passage in the Harmony xvii PART I. EVENTS CONNECTED WITH THE BIETH AND CHILDHOOD OV OUK LOED. Time : About thirteen and a hall years. Sect. Page 1. Preface to Luke's Gospel * 2. An Angel appears to Zacharias. — Jerusalem 1 3. An Angel appears to Mary. — Nazareth 2 4. Mary visits Elizabeth. — [Place uncertain] 2 5. Birth of John the Baptist. — [Place uncertain] 3 6. An Angel appears to Joseph. — Nazareth 3 7. The Birth of Jesus. — Bethlehem 4 8. An Angel appears to the Shepherds. — Near Bethlehem 4 9. The Circumcision of Jesus, and his Presentation in the Temple. — Bethlehem. Je rusalem . 4 10. The Magi. — Jerusalem. Bethlehem 5 11. The Flight into Egypt. Herod's cruelty. The return. — Bethlehem. Nazareth . 6 12. At twelve years of age Jesus goes to the Passover. — Jerusalem .... 6 13. The Genealogies 7 PART n. ANNOUNCEMENT AND INTRODUCTION OP OUK LORD'S PUBLIC MINISTRY. Time : About one year lor nine months']. 14. The Ministry of John the Baptist. — The Desert. The Jordan .... 8 15. The Baptism of Jesus. — The Jordan 9 16. The Temptation. — Desert of Judoea I0 17. Preface to John's Gospel " 18. Testimony of John the Baptist to Jesus. — Bethany beyond Jordan . . . .11 19. Jesus gains Disciples. — The Jordan. Galilee? 12 20. The Marriage at Cana of Galilee .... 12 SYNOPSIS OF THE HARMONY. PART HI. OUR LOBD'S FIRST PASSOVEK, AND THE SUBSEQUENT TRANSACTIONS UNTIL THE SECOND. Time : One year. Sect. Page 21. At the Passover Jesus drives the Traders ont of the Temple. — Jerusalem . . 14 22. Our Lord's Discourse with Nicodemus. — Jerusalem 14 23. Jesus remains in Juda?a and baptizes. Further testimony of John the Baptist . 15 24. Jesus departs into Galilee after John's imprisonment 15 25. Our Lord's discourse with the Samaritan Woman. Many of the Samaritans be lieve on him. — Shechem or Neapolis ¦ . .16 26. Jesus teaches publicly in Galilee . 17 27. Jesus again at Cana, where he heals the Son of a Nobleman lying ill at Caper naum. — Cana of Galilee 17 28. Jesus at Nazareth ; he is there rejected, and fixes his abode at Capernaum . 1 8 29. The Call of Simon Peter and Andrew, and of James and John, with the Miracu lous Draught of Fishes. — Near Capernaum 19 30. The Healing of a Demoniac in the Synagogue. — Capernaum .... 19 31. The Healing of Peter's wife's mother, and many others. — Capernaum . . .20 32. Jesus with his Disciples goes from Capernaum throughout Galilee . . 21 33. The Healing of a Leper. — Galilee 21 34. The Healing of a Paralytic. — Capernaum 22 35. The Call of Matthew. — Capernaum 23 PART IV. OUR LORD'S SECOND PASSOVER, AND THE SUBSEQUENT TRANSACTIONS UNTIL THE THIRD. Time : One year. 36. The Pool of Bethesda ; the Healing of the Infirm Man ; and our Lord's subse quent Discourse. — Jerusalem 24 37. The Disciples pluck Ears of Grain on the Sabbath. — On the way to Galilee ? . 25 38. The Healing of the Withered Hand on the Sabbath. — Galilee . . . .26 39. Jesus arrives at the Sea of Tiberias, and is followed by Multitudes. — Lake of Galilee 27 40. Jesus withdraws to the Mountain, and chooses the Twelve ; the Multitudes follow him. — Near Capernaum. [Horns of Hattin] .27 41. The Sermon on the Mount. — Near Capernaum. [Horns of Hatlin] ... 28 42. The Healing of the Centurion's Servant. — Capernaum 33 43. The Raising of the Widow's Son. — Nain 34 44. John the Baptist in Prison sends disciples to Jesus. — Galilee ; Capernaum 1 . .34 45. Reflections of Jesus on appealing to his mighty Works. — Capernaum ? . . 35 46. While sitting at meat with a Pharisee, Jesus is anointed by a Woman who had been a Sinner. — Capernaum ? 36 47. Jesus, with the Twelve, makes a second Circuit in Galilee 36 48. The Healing of a Demoniac. The Scribes and Pharisees blaspheme. — Galilee . 37 49. The Scribes and Pharisees seek a Sign. Our Lord's reflections. — Galilee . . 38 50. The true Disciples of Christ his nearest Relatives. — Galilee 39 51. At a Pharisee's table, Jesus denounces Woes against the Pharisees and others. — Galilee .............. 39 52. Jesus discourses to his Disciples and the Multitude. — Galilee . . . .40 SYNOPSIS OF THE HARMONY. xi Sect. Page 53. The Slaughter of certain Galilreans. Parable of the barren Fig Tree. — Galilee . 42 54. Parable of the Sower. — Lake of Galilee : Near Capernaum ? .... 42 55. Parable of the Tares. Other Parables. — Near Capernaum ? 45 56. Jesus directs to cross the Lake. Incidents. The Tempest stilled. — Lake of Galilee 46 57. The two Demoniacs of Gadara. — S. E. coast of the Lake of Galilee . . .48 58. Levi's Feast. — Capernaum 50 59. The Raising of Jairus' daughter. The Woman with a Bloody Flux. — Capernaum 51 60. Two Blind Men healed, and a Dumb Spirit cast out. — Capernaum ? . . . 53 61. Jesus again at Nazareth, and again rejected 53 62. A Third Circuit in Galilee. The Twelve instructed and sent forth. — Galilee . 54 63. Herod holds Jesus to be John the Baptist, whom he had just before beheaded. — Galilee? Percea . .... . .... 56 64. The Twelve return, and Jesus retires with them across the Lake. Five Thousand are fed. — Capernaum. N. E. coast of the Lake of Galilee . . . . 57 65. Jesus walks upon the Water. — Lake of Galilee. Gennesaret 58 66. Our Lord's Discourse to the Multitude in the Synagogue at Capernaum. Many Disciples turn back. Peter's Profession of Faith. — Capernaum ... 60 PART V. FROM OUR LORD'S THIRD PASSOVER UNTIL HIS FINAL DEPARTURE FROM GALILEE AT THE FESTIVAL OF TABERNACLES. Time : Six months. 67. Our Lord justifies his Disciples for eating with Unwashen Hands. Pharisaic Tra ditions. — Capernaum 62 68. The Daughter of a Syrophoenician woman is healed. — Region of Tyre and Sidon 63 69. A Deaf and Dumb man healed ; also many others. Four Thousand are fed. — The Decapolis 64 70. The Pharisees and Sadducees again require a Sign. [See § 49.] — Near [Magadan] 65 71. The Disciples cautioned against the Leaven of the Pharisees, etc. — North-east Coast ofthe laake of Galilee 66 72. A Blind Man healed. — Bethsaida (Julias) 66 73. Peter and the rest again profess their Faith in Christ. [See § 66.] — Region of Cwsarea Philippi 6? 74. Our Lord foretells his own Death and Resurrection, and the Trials of his Fol lowers. — Region of Ccesarea Philippi 67 75. The Transfiguration. Our Lord's subsequent Discourse with the three Disciples. Region of Cmsarea Philippi 68 76. The Healing of a Demoniac, whom the Disciples could not heal. — Region of Ccesa rea Philippi '0 77. Jesus again foretells his own Death and Resurrection. [See § 74.] — Galilee . 71 78. The Tribute Money miraculously provided. — Capernaum 71 79. The Disciples contend who should be Greatest. Jesus exhorts to Humility, For bearance, and Brotherly Love. — Capernaum 71 80. The Seventy instructed and sent out. — Capernaum _ • 74 81. Jesus goes up to the Festival of Tabernacles. His Final Departure from Galilee. Incidents in Samaria '4 82. Ten Lepers cleansed. — Samaria 7S xii SYNOPSIS OF THE HARMONY. PART VI. THE FESTIVAL OF TABERNACLES, AND THE SUBSEQUENT TRANSACTIONS UNTIL OUR LORD'S ARRIVAL AT BETHANY SIX DAYS BEFORE THE FOURTH PASSOVER. Time : Six months less six days. Sect. Page 83. Jesus at the Festival of Tabernacles. His Public Teaching. — Jerusalem . . 76 84. The Woman taken in Adultery. — Jerusalem . 77 85. Further Public Teaching of our Lord. He reproves the unbelieving Jews, and es capes from their hands. — Jerusalem . . .... 78 86. A Lawyer instructed. Love to our Neighbor defined. Parable of the Good Sa maritan. — Near Jerusalem 79 87. Jesus in the house of Martha and Mary. — Bethany . .... 80 88. The Disciples again taught how to pray. — Near Jerusalem 80 89. The Seventy return. — Jerusalem ? 80 90. A Man born Blind is healed on the Sabbath. Our Lord's subsequent Discourses. — Jerusalem 81 91. Jesus in Jerusalem at the Festival of Dedication. He retires beyond Jordan. — Je rusalem. Bethany beyond Jordan 83 92. The Raising of Lazarus. — Bethany . . ... . . 83 93. The Counsel of Caiaphas against Jesus. He retires from Jerusalem. — Jerusalem. Ephraim ..... ........ 84 94. Jesus beyond Jordan is followed by Multitudes. The Healing of the Infirm Woman on the Sabbath. — Valley of Jordan. Percea 85 95. Our Lord goes teaching and journeying towards Jerusalem. He is warned against Herod. — Peroza 85 96. Our Lord dines with a Chief Pharisee on the Sabbath. Incidents. — Peroza . 86 97. What is required of True Disciples. — Peroza 87 98. Parable of the Lost Sheep, etc. Parable of the Prodigal Son. — Peroza . . 87 99. Parable of the Unjust Steward. — Peroza 88 100. The Pharisees reproved. Parable of the Rich Man and Lazarus. — Peroza . 89 101. Jesus inculcates Forbearance, Faith, Humility. — Peroza 89 102. Christ's Coining will be sudden. — Penra 90 103. Parables: The Importunate Widow. The Pharisee and Publican. — Peroza . 90 104. Precepts respecting Divorce. — Peroza 91 105. Jesus receives and blesses Little Children. — Peroza 92 106. The Rich Young Man. Parable of the Laborers in the Vineyard. — Peroza . 92 107. Jesus a third time foretells his Death and Resurrection. [See § 74, § 77.] — Peroza . 94 108. James and John prefer their Ambitious Request. — Peroza 95 109. The Healing of Two Blind Men near Jericho 96 110. The Visit to Zacchaeus. Parable of the Ten Pounds. — Jericho . . . .97 111. Jesus arrives at Bethany six days before the Passover. [The Supper at Bethany. The Hostility of the Chief Priests.] — Bethany 97 PART VII. OUR LORD'S PUBLIC ENTRY INTO JERUSALEM, AND THE SUBSEQUENT TRANS ACTIONS BEFORE THE FOURTH PASSOVER. Time : Five days. 112. Our Lord's Public Entry into Jerusalem. — Bethany, Jerusalem .... 99 113. The Barren Fig Tree. The Cleansing of the Temple. — Bethany, Jerusalem . 101 SYNOPSIS OF THE HARMONY. xiii Sect Page 114. The Barren Fig Treo withers away. — Between Bethany and Jerusalem . . 102 115. Christ's Authority questioned. Parable ol the Two Sons. — Jerusalem . . 102 116. Parable of the Wicked Husbandmen. — Jerusalem 103 117. Parable of the Marriage of the King's Son. — Jerusalem 105 118. Insidious Question of the Pharisees : Tribute to Ctesar. — Jerusalem . . 105 119. Insidious Question of the Sadducees : The Resurrection. — Jerusalem . . 106 120. A Lawyer questions Jesus. The two Great Commandments. — Jerusalem . 107 121. How is Christ the Son of David t — Jerusalem 108 122. Warnings against the Evil Example of the Scribes and Pharisees. — Jerusalem 108 123. Woes against the Scribes and Pharisees. Lamentation over Jerusalem. — Jeru salem .............. 109 124. The Widow's Mite. — Jerusalem 110 125. Certain Greeks desire to see Jesus. — Jerusalem 110 126. Reflections upon the Unbelief of the Jews. — Jerusalem Ill 127. Jesus, on taking leave of the Temple, foretells its Destruction and the Persecu tion of his Disciples. — Jerusalem. Mount of Olives Ill 128. The Signs of Christ's Coming to destroy Jerusalem, and put an end to the Jewish State and Dispensation. — Mount of Olives 113 129. Transition to Christ's Final Coming at the Day of Judgment. Exhortation to Watchfulness. Parables: The Ten Virgins. The Five Talents. — Mount of Olives 116 130. Scenes of the Judgment Day. — Mount of Olives 117 131. The Rulers conspire. Treachery of Judas. — Jerusalem 117 132. Preparation for the Passover. — Bethany. Jerusalem 118 PART VIII. THE FOURTH PASSOVER; OUR LORD'S PASSION; AND THE ACCOMPANYING EVENTS UNTIL THE END OF THE JEWISH SABBATH. Time : Two days. 133. The Passover Meal. Contention among the Twelve. — Jerusalem . . .120 134. Jesus washes the Feet of his Disciples. — Jerusalem 120 135. Jesus points out the Traitor. Judas withdraws. — Jerusalem . . . .121 [136.] The Lord's Supper. — Jerusalem 122 [137.] Jesus foretells the Fall of Peter, and the Dispersion of the Twelve. —Jeru salem 123 138. Jesus comforts his Disciples. The Holy Spirit promised. — Jerusalem . . 124 139. Christ the True Vine. His Disciples hated by the World. — Jerusalem . . 125 140. Persecution foretold. Further Promise of the Holy Spirit. Prayer in the Name of Christ. — Jerusalem 126 141. Christ's Last Prayer with his Disciples. — Jerusalem 127 142. The Agony in Gethsemane. — Mount of Olives 128 143. Jesus betrayed, and made Prisoner. — Mount of Olives 129 144. Jesus before Caiaphas. Peter thrice denies him. — Jerusalem . . . .^ 131 145. Jesus before Caiaphas and the Sanhedrin. He declares himself to be the Christ ; is condemned and mocked. — Jerusalem I32 146. The Sanhedrin lead Jesus away to Pilate. —Jerusalem 134 147. Jesus before Herod. — Jerusalem I35 148. Pilate seeks to release Jesus. The Jews demand Barabbas. — Jerusalem . 135 149. Pilate delivers up Jesus to death. He is scourged and mocked. — Jerusalem . 137 150. Pilate again seeks to release Jesus. — Jerusalem 137 151. Judas repents and hangs himself. — Jerusalem 138 152. Jesus is led away to be crucified. —Jerusalem -' 138 153. The Crucifixion. — Jerusalem 139 xiv SYNOPSIS OF THE HARMONY. Sect. Page 154. The Jews mock at Jesus on the Cross. He commends his Mother to John. — Jerusalem 140 155. Darkness prevails. Christ expires on the Cross. — Jerusalem .... 141 156. The Vail of the Temple rent, and graves opened. Judgment of the Centurion. The Women at the Cross. — Jerusalem 1 42 157. The taking down from the Cross. The Burial. — Jerusalem .... 142 158. The Watch at the Sepulchre. — Jerusalem 144 PART LX. OUR LORD'S RESURRECTION, HIS SUBSEQUENT APPEARANCE, AND HIS ASCENSION. Time : Forty days. 159. The Morning of the Resurrection. — Jerusalem 145 160. Visit of the Women to the Tomb. Mary Magdalene returns. — Jerusalem . 145 161. Vision of Angels in the Tomb. — Jerusalem 146 162. The Women return to the City. Jesus meets them. — Jerusalem . . . 146 163. Peter and John run to the Tomb. — Jerusalem . 147 164. Our Lord is seen by Mary Magdalene at the Tomb. — Jerusalem . . . 147 165. Report of the Watch. — Jerusalem 148 166. Our Lord is seen of Peter. Then by two Disciples on the way to Emmaus. — Jerusalem. Emmaus 148 167. Jesus appears in the midst of the Apostles, Thomas being absent. — Jerusalem . 149 168. Jesus appears in the midst of the Apostles, Thomas being present. — Jerusalem 150 169. The Apostles go away into Galilee. Jesus shews himself to Seven of them at the Sea of Tiberias. — Galilee 150 170. Jesus meets the Apostles and above Five Hundred Brethren on a Mountain in Galilee. — Galilee 151 171. Our Lord is seen of James ; then of all the Apostles. — Jerusalem . . . 152 172. The Ascension. — [Mount of Olives] 152 173. Conclusion of John's Gospel 153 CONTENTS OF THE NOTES. Sect. Page Introduction 155 [The Relation of the Gospels to each other] 156 PART L 2-6. Miscellaneous 158 7. Our Lord's Nativity 158 7. [The Christian and Roman Eras] 158 7. [Schedule of Dates] 161 10. The Wise Men from the East 161 13. The Genealogies 161 PART IL 14. [Date of the beginning of John's Preaching] 164 14-20. Miscellaneous 164 PART HI. [Introductory Note : The Length of our Lord's Ministry] . . . 165 21. The Cleansing of the Temple 166 23-29. Miscellaneous 166 PART IV. 36. The Festival in John 5 : 1. Was it the Passover? 167 37. [The Second Sabbath after the First] 169 37-40. Miscellaneous 169 41>. The Sermon on the Mount 169 42-48. Miscellaneous 170 49. Three days and three nights 171 51-56. Miscellaneous 171 57. [The Country of the Gadarenes.] The two Demoniacs of Gadara . . 171 58-66. Miscellaneous 172 PART V. 67-75. Miscellaneous 173 80. The Seventy sent out. Whither? [When *] 173 81, 82. Miscellaneous 174 PART VI. Introductory Note : Order of Luke and John 175 [Supplementary Note] 178 xvi CONTENTS OF THE NOTES. Sect. Page 84. [Doubtful Section in the Gospel of John] 179 86-90. Miscellaneous 179 91. Festival of Dedication . 180 93. The city of Ephraim. Where? 180 94-108. Miscellaneous 180 109. The blind men at Jericho 181 111. Our Lord's arrival at Bethany. [The Supper there] 182 PART VH. Introductory Note ' 184 [Schedule of Days] 184 112-126. Miscellaneous 185 127-130. Our Lord's Discourse on the Mount of Olives 185 131. The Treachery of Judas 186 132. The first Day of unleavened Bread 186 PART vin. Introductory Note : — The Passover . 187 " " I. Time of killing the paschal Lamb ... 187 " " II. Time of eating the Passover . . . .187 " " III. Festival of unleavened Bread ... 187 " " IV. Other paschal Sacrifices. The first-fruits. The Khagigah 188 " " V. The paschal Supper 189 " " VI. Did our Lord, the night in which he was be trayed, eat the Passover with his Disciples ? . 189 133-143. Miscellaneous 194 144-146. [The Examination of our Lord before the Jewish Rulers] . . . .196 144. An oriental House. Peter's denials of Christ ...... 196 145-157. Miscellaneous 197 PART IX. Introductory Note : Order of events ... ... 199 159. Miscellaneous 200 160. Visit of the Women. Sun-rising ... 201 161,162. Miscellaneous i 202 163. Peter and John in the Sepulchre 202 164. Our Lord's appearance to Mary Magdalene ... 203 166-169. Miscellaneous .203 170. Our Lord's interview with his Disciples on a Mountain in Galilee . . 204 171. Other appearances of Jesus 205 172. [The Ascension] 205 TABLE FOR FINDING ANY PASSAGE IN THE HARMONY. MATTHEW. Chap. Verse. 1-17 18-25 1-12 13-23 111. 1-12 13-17 IV. 1-11 12 13-16 17 18-22 23-25 V. 1-48 VI. 1-34 vu. 1-29 VU1. 1 2-4 5-13 14-17 18-27 28-34 IX. 1 2-8 9 10-17 18-26 27-34 35-38 X. 1 2-4 5-42 XI. 1 2-19 20-30 Xll. 1-8 9-14 15-21 22-37 38-45 46-50 13 6 10 1114 15 162428 262932 41 4141413342 315657 57 34 35585960 6262 40 6262 4445 3738394849 50 7 3,4 568,9 9,10 10,11 15 IS17 19 21 28-3030,31 31-33 33 21 33,34 20 46-4848,4949 22,23 23 50,5151-53 53 5454 27,28 54,5555 34,3535,36 25,2626,27 2737,38 38,3939 xvm. xix. Verse. Sect. Page. Chap. Veree. Sect. Page. 1-23 54 42-45 xxiii. 1-12 122 109 24-53 55 45,46 13-39 123 109,110 54-58 61 53,54 xxiv. 1-14 127 112,113 1,2 63 56 15-42 128 113-115 3-5 24 16 43-51 129 116 6-12 63 56 xxv. 1-30 129 126, 127 13-21 64 57,58 31-46 130 117 22-36 65 58-60 xxvi. 1-5 131 117,118 1-20 67 62,63 6-13 111 98 21-28 68 63,64 14-16 131 118 29-38 69 64,65 17-19 132 118,119 39 70 65 20 133 120 1-4 70 65 21-25 135 121,122 4-12 71 66 26-29 136 122,123 13-20 73 67 30 142 128 21-28 74 67,68 31-35 137 123 1-13 75 68-70 36-46 142 128,129 14-21 76 70,71 47-56 143 129, 130 22,23 77 71 57,58 144 131 24-27 78 71 59-68 145 133, 134 1-35 79 71-73 69-75 144 131,132 1,2 94 85 xxvii. 1,2 146 134 3-12 104 91,92 3-10 151 138 13-15 105 92 11-14 146 134, 135 16-30 106 92-94 15-26 148 135-137 1-16 106 94 26-30 149 137 17-19 107 94,95 31-34 152 138,139 20-28 108 95,96 35-38 153 139,140 29-34 109 96 39-44 154 140, 141 1-11 112 99-101 45-50 155 141,142 12-16 113 101 51-56 156 142 17 112 101 57-61 157 143, 144 18,19 113 101 62-66 158 144 20-22 114 102 xxviii. 1 160 145 23-32 115 102, 103 2-4 159 145 33-46 116 103-105 5-7 161 146 1-14 117 105 8-10 162 146 15-22 118 105, 106 11-15 165 148 23-33 119 106, 107 16 169 150 34-40 120 107,108 16-20 170 151 41-46 121 108 XVU1 TABLE FOR FINDING ANY PASSAGE IN THE HARMONY. MARK. Chap. Verse. Sect. Page. Chap. Veree. Sect. 69 Page. Chap. Verse. Sect. Page. i. 1-8 14 8,9 vii. 31-37 64 xiii. 1-13 127 112,113 9-11 15 9, 10 viii. 1-9 69 64,65 14-37 128 113-115 12,13 16 10 10-12 70 65 xiv. 1,2 131 117,118 14 24 15 13-21 71 66 3-9 111 98 14,15 26 17 22-26 72 66 10, 11 131 118 16-20 29 19 27-30 73 67 12-16 132 118,119 21-28 30 19,20 31-38 74 67,68 17 133 120 29-34 31 20 ix. 1 74 68 18-21 135 121,122 35-39 32 21 2-13 75 68-70 22-25 136 122, 123 40-45 33 21,22 14-29 76 70,71 26 142 128 ii. 1-12 34 22,23 30-32 77 71 27-31 137 123 13,14 35 23 33 78 71 32-42 142 128,129 15-22 58 50,51 33-50 79 71-73 43-52 143 129-131 23-28 37 25,26 X. 1 94 85 53,54 144 131 iii. 1-6 38 26,27 2-12 104 91 55-65 145 133, 134 7-12 39 27 13-16 105 92 66-72 144 131,132 13-19 40 27,28 17-31 106 92-94 xv. 1-5 146 134,135 19-30 48 37,38 32-34 107 94,95 6-15 148 135-137 31-35 50 39 35-45 108 95,96 15-19 149 137 iv. 1-25 54 42-45 46-52 109 96 20-23 152 138,139 26-34 55 45,46 xi. 1-11 112 99-101 24-28 153 139, 140 35-41 56 46-48 12-19 113 101,102 29-32 154 140, 141 v. 1-21 57 48,49 20-26 114 102 33-37 155 141,142 22-43 59 51-53 27-33 115 102,103 38-41 156 142 vi. 1-6 61 53, 54 xii. 1-12 116 103-105 42-47 157 143, 144 6-13 62 54-56 13-17 118 105,106 xvi. 1 159 145 14-16 63 56 18-27 119 106,107 2-4 160 145 17-20 24 16 28-34 120 107, 108 5-7 161 146 21-29 63 56 35-37 121 108 8 162 146 30-44 64 57,58 38,39 122 108 9-11 164 147 45-56 65 58-60 40 123 109 12,13 166 148, 149 vii. 1-23 67 62, 63 41-441 124 110 14-18 167 149, 150 24-30 68 63, 6*1 1 19,20 172 152 LUKE. i. 1-4 1 1 V. 1-11 29 19 viii. 26-40 57 5-25 2 1,2 12-16 33 21,22 41-56 59 26-38 3 2 17-26 34 22,23 ix. 1-6 62 39-56 4 3 27,28 35 23 7-9 63 57-80 5 3 29-39 58 50,51 10-17 64 ii. 1-7 7 4 vi. 1-5 37 25,26 18-21 73 8-20 8 4 6-11 38 26,27 22-27 74 21-38 9 4,5 12-19 40 27,28 28-36 75 39,40 11 6 20-26 41 28 37-43 76 41-52 12 6 27-30 41 29,30 43-45 77 iii. 1-18 14 8,9 31 41 32 46-50 79 19,20 24 16 32-36 41 30 51-56 81 21-23 15 9,10 37-49 41 31-33 57-62 56 23-38 13 7 vii. 1-10 42 33,34 X. 1-16 80 iv. 1-13 16 10,11 11-17 43 34 17-24 89 14 24 15,16 18-35 44 34,35 25-37 86 14,15 26 17 36-50 46 36 38-42 87 16-31 28 18 viii. 1-3 47 36 xi. 1-13 88 31-37 30 19,20 4-18 54 42-45 14, 15 48 38-41 31 20 19-21 50 39 16 49 42-44 32 21 22-25 56 46-48 17-23 48 48,49 51-53 54-565657,58 6767,6868,6970 71 71,72 74,75 47 74 80,8179 808037 36 37 TABLE FOR FINDING ANY PASSAGE IN THE HARMONY. xix LUKE (continued). Chap. Verse. Seot. 49 Page. Chap. Verse. Sect. 112 Page. Chap. Verse. Sect. Page. xi. 24-28 38,39 xix. 29-44 99, 100 xxii. 54-62 144 131,132 29-36 49 38 45-48 113 101,102 63-71 145 133, 134 37-54 51 39, 40 xx. 1-8 115 102,103 xxiii. 1-5 146 134, 135 xii. 1-59 52 40-42 9-19 116 103-105 6-12 147 135 xiii. 1-9 53 42 20-26 118 105, 106 13-25 148 135-137 10-21 94 85 27-40 119 106, 107 26-33 152 138,139 22-35 95 85,86 41-44 121 106 33,34 153 139, 140 xiv. 1-24 96 86,87 45,46 122 108 35-37 154 140 25-35 97 87 47 123 109 38 153 140 XV. 1-32 98 87,88 xxi. 1-4 124 110 39-43 154 141 xvi. 1-13 99 88,89 5-19 127 112,113 44-46 155 141, 142 14-31 100 89 20-36 128 113-115 45 156 142 xvii. 1-10 101 89,90 37,38 113 102 47-49 156 142 11-19 82 75 xxii. 1-6 131 117,118 50-56 157 143, 144 20-37 102 90 7-13 132 118,119 xxiv. 1-3 160 145 xviii. 1-14 103 90,91 14-18 133 120 4-8 161 146 15-17 105 92 19,20 136 122 9-11 162 146 18-30 106 92-94 21-23 135 121,122 12 163 147 31-34 107 94,95 24-30 133 120 13-35 166 148, 149 35-43 109 96 31-38 137 123,124 36-49 167 149 xix. 1 109 96 39-46 142 128, 129 50-53 172 152 2-28 110 97 47-53 143 129, 130 JOHN. i. 1-18 17 11 viii. 12-59 85 78,79 19-34 18 11, 12 IX. 1-41 90 81,82 35-51 19 12 X. 1-21 90 82 n. 1-12 20 12,13 22-42 91 83 13-25 21 14 XI. 1-46 92 83,84 in. 1-21 22 14,15 47-54 93 84,85 22-36 23 15 55-57 111 97,98 IV. 1-3 24 16 xu. 1-11 111 98 4-42 25 16,17 12-19 112 99, 100 43-45 26 17 20-36 125 110,111 46-54 27 17,18 37-50 126 111 V. 1-47 36 24,25 Xlll. 1-20 134 120,121 VI. 1-14 64 57,58 21-35 135 121, 122 15-21 65 59 36-38 136 123 22-71 66 60,61 XIV. 1-31 138 124, 125 vu. 1 66 61 XV. 1-27 139 125, 126 2-10 81 74 XVI. 1-33 140 126, 127 11-52 83 76,77 XVII. 1-26 141 127,128 53 84 77 xvm. 1 142 128 m. 1-11 84 77 2-12 143 129, 130 13-18 144 131 19-24 145 132 25-27 144 132 28-38 146 134, 135 39,40 148 135, 136 1-3 149 137 4-16 150 137, 138 16,17 152 138, 139 18-24 153 139, 140 25-27 154 141 28-30 155 141,142 31-42 157 142-144 1,2 160 145,146 3-10 163 147 11-18 164 147 19-23 167 149, 150 24-29 168 150 30,31 173 153 1-24 169 150,151 25 173 153 ACTS. 3-8 9-12 18,19 171 172151 152 1521.38 XI. xv. 1 CORINTHIANS. 23-25 136 122 XV. 6 170 151 5 166 148 7 171 152 5 167 149 EXPLANATION OF FOOT-NOTES. The italic letters, following words or passages in the text, refer to corresponding foot notes containing Dr. Robinson's Old Testament references. The numerals invariably precede the words or passages to which the corresponding foot notes apply. Such notes contain emendations selected from the Revised Version. When a foot-note applies to two passages, the number of each verse is given ; when to more than two, " etc." is appended to the first verse number. The extract from the R. V. is printed in italics, but with roman letters for italicized portions of the text of the R. V. Punctuation marks are usually omitted at the close of the foot-notes, unless required to indicate the extent of the passage affected by the emendation. When such marks repre sent the R. V. they are printed in italics. — The notes from the R. V. margin which pre sent various readings, or begin with " Gr.," have a full stop, as in R. V. margin. — A colon in roman separates the emendation and some such note from the R. V. margin. Marginal renderings from R. V., whether given alone or after the R. V. text, are intro duced by "Or". — The addition of " (text) " indicates that the R. V. text has been given, and that the margin agrees with A. V. — " Am." and " Eng." indicate differing judgments expressed by the American and English Companies respectively. — The other terms used explain themselves. In the text, the dash [ — ] is used, as in previous editions, to mark a break or transpo sition in the order of the verses, and also to denote a break or division in single verses. In the section headings of this edition, as well as in the Appendix, brackets are used to indi cate alterations by the editor. PART I. EVENTS CONNECTED WITH THE BIRTH AND CHILDHOOD OF OUR LORD. TIME : About thirteen and a half years. § 1. Preface to Luke's Gospel. Luke I. 1-4. FORASMUCH as many have taken in hand to set forth in order a declaration of those things whieh 1 are most surely believed among us, (2) even as they deliv ered them unto us, whieh from the beginning were eye-witnesses, and ministers of the word ; (3) it seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, (4) that thou mightest know the certainty of those things, wherein thou hast been instructed. § 2. An Angel appears to Zacharias. — Jerusalem. Luke I. 6-25. (5) There was in the days of Herod, the king of Judsea, a certain priest named Zacharias, of the course of 2 Abia : and his wife was of the daughters of Aaron, and her name was Elisabeth. (6) And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. (7) And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. (8) And it came to pass, that, while he executed the priest's office before God in the order of his course, (9) according to the custom of the priest's office, his lot was to burn incense when he went into the s temple of the Lord. (10) And the whole multitude of the people were praying without at the time of incense. (11) And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. ( 1 2) And when Zacharias saw him, he was troubled, and fear fell upon him. (13) But the angel said unto him, Fear not, Zacharias : for thy prayer is heard ; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. (14) And thou shalt have joy and gladness ; and many shall rejoice at his birth. (15) For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink ; and he shall be filled with the Holy Ghost, even from his mother's womb. ( 1 6) And many of the children of Israel shall he turn to the Lord their God. (17) And he shall go before him in the spirit and power of 4 Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just ; to make ready a people prepared for the Lord." (18) And Zacharias said unto the angel, Whereby shall I know this ? for I am an old man, and my wife well stricken in years. (19) And the angel answering said unto him, I am Gabriel, that stand in the presence of God ; and am sent to speak unto thee, and to shew thee these glad tidings. (20) And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. ' 1. have teen Mfilled, 2 5. Abijah i 17. Elijah or,Iully established s 9. Or, sanctuary u. 17. Couip. M.'J. 4 : 5, 6. 2 EVENTS CONNECTED WITH [Part I. LUKE I . (21) And the people waited for Zacharias, and marvelled that he tarried so long in the x temple. (22) And when he came out, he could not speak unto them : and they perceived that he had seen a vision in the 1 temple : for he beckoned unto them, and remained speechless. (23) And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house. (24) And after those days his wife Elisabeth conceived, and hid herself five months, saying, (25) Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. § 3. An Angel appears to Mary. — Nazareth. Luke I. 26-38. (26) And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, (27) to a virgin espoused to a man whose name was Jo seph, of the house of David ; and the virgin's name was Mary. (28) And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee : 2 blessed art thou among women. (29) And 3 when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. (30) And the angel said unto her, Fear not, Mary : for thou hast found favour with God. (31) And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. (32) He shall be great, and shall be called the Son of the Highest : and the Lord God shall give unto him the throne of his father David : (33) and he shall reign over the house of Jacob for ever ; and of his kingdom there shall be no end." (34) Then said Mary unto the angel, How shall this be, seeing I know not a man ? (35) And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee : 4 there fore also that holy thing which shall be born 6 of thee shall be called the Son of God. (36) And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age : and this is the sixth month with her, who was called barren. (37) For6 with God nothing shall be impossible. (38) And Mary said, Behold the handmaid of the Lord ; be it unto me according to thy word. And the angel departed from her. § 4. Mary visits Elisabeth. — [Place uncertain.] Luke I. 39-56. (39) And Mary arose in those days, and went into the hill-country with haste, into a city of 7 Juda; (40) and entered into the house of Zacharias, and saluted Elisabeth. (41) And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb ; and Elisabeth was filled with the Holy Ghost : (42) and she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. (43) And whence is this to me, that the mother of my Lord should come to me ? (44) For, lo, as soon as the voice of thy salutation Bounded in mine ears, the babe leaped in my womb for joy. (45) And blessed is she that 8 believed : for there shall be a performance of those things which were told her from the Lord. (46) And Mary said, My soul doth magnify the Lord, (47) and my spirit hath re joiced in God my Saviour. (48) For he hath regarded the low estate of his hand maiden : for, behold, from henceforth all generations shall call me blessed. (49) For he that is mighty hath done to me great things ; and holy is his name. (50) And his mercy is on them that fear him from generation to generation. (51) He hath shewed strength with his arm ; he hath scattered the proud in the imagination of 1 21, 22. Or, sanctuary thing which is begotten shall be called the Son of God 2 28. Omit blessed art thou among women (text) (text), the former rendering in margin. 3 29. Omit when she saw him B 35. Omit of thee (text) a 33. Comp. Mic. 4:7. 6 37. no word from God sliall be void of power. 4 35. wherefore also that which is lo be born shall 7 39. Judah be called holy, tlie Son of God (text) : Ain., UM holy » 45. Or, believed that there shall be §§ 2-6.] OUR LORD'S BIRTH AND CHILDHOOD. 3 LUKE I. their hearts. (52) He hath put down the mighty from their seats, and exalted them of low degree. (53)^ He hath filled the hungry with good things, and the rich he hath sent empty away. (54) He hath holpen his servant Israel, in remembrance of his mercy ; (55) as he spake to our fathers, to Abraham, and to his seed for ever." (56) And Mary abode with her about three months, and returned to her own house. § 5. Birth of John the Baptist. — [Place uncertain.] Luke I. 57-80. (57) Now Elisabeth's full time came that she should be delivered ; and she brought forth a son. (58) And her neighbours and her cousins heard how the Lord had shewed great mercy upon her ; and they rejoiced with her. (59) And it came to pass, that on the eighth day they came to circumcise the child ; and they called him Zacharias, after the name of his father. (60) And his mother answered and said, Not so ; but he shall be called John. (61) And they said unto her, There is none of thy kindred that is called by this name. (62) And they made signs to his father, how he would have him called. (63) And he asked for a writing-table, and wrote, saying, His name is John. And they marvelled all. (64) And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. (65) And fear came on all that dwelt round about them : and all these sayings were noised abroad throughout all the hill country of Judsea. (66) And all they that heard them laid them up in their hearts, saying, What manner of child shall this be ! And the hand of the Lord was with him. (67) And his father Zacharias was filled with the Holy Ghost, and prophesied, say ing, (68) Blessed be the Lord God of Israel ; for he hath visited and redeemed his people, (69) and hath raised up an horn of salvation for us, in the house of his ser vant David ; (70) as he spake by the mouth of his holy prophets, which have been since the world began : (71) that we should be saved from our enemies, and from the hand of all that hate us ; (72) to perform the mercy promised to our fathers, and to remember his holy covenant ; (73) the oath which he sware to our father Abra ham,6 (74) that he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, (75) in holiness and righteousness be fore him, all the days of our life. (76) And thou, child, shalt be called the prophet of the Highest : for thou shalt go before the face of the Lord to prepare his ways ; (77) to give knowledge of salvation unto his people by the remission of their sins, (78) through the tender mercy of our God ; whereby the day-spring from on high hath visited us, (79) to give light to them that sit in darkness and the shadow of death, to guide our feet into the way of peace. (80) And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel. § 6. An Angel appears to Joseph. — Nazareth. Matt. I. 18-25. (18) Now the birth of Jesus Christ was' on this wise : When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. (19) Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. (20) But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: fai that which is 1 conceived in her is of the Holy Ghost. (21) And she shall bring forth a son, and thou shalt call his name Jesus : for he shall save his people from their sins. (22) Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying," (23) Behold, a virgin shall be with child, and a 54, 55. Comp. Is. 41 : 8, 9 ; Gen. 22 : 16 eq, 1 20. Gr. . b 73. Gen. 22 : 16 eq. 0 22. Is. 7 : 14, 4 EVENTS CONNECTED WITH [Part I. MATT. I. shall bring forth a son, and they shall call his name Emmanuel, which being inter preted is, God with us. (24) Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife : (25) and knew her not till she had brought forth xher firstborn son : and he called his name Jesus. § 7. The Birth of Jesus. — Bethlehem. Luke H. 1-7. (1) And it came to pass in those days, that there went out a decree from Csesar Au gustus, that all the world should be 2 taxed. (2) 8 (This taxing was first made when Cyrenius was governor of Syria.) (3) And all went to 4 be taxed, every one into his own city. (4) And Joseph also went up from Galilee, out of the city of Naza reth, into Judsea, unto the city of David, which is called Bethlehem, (because he was of the house and lineage of David,) (5) to 6 be taxed with Mary 6 his espoused wife, being great with child. (6) And so it was, that, while they were there, the days were accomplished that she should be delivered. (7) And she brought forth her first born son, and wrapped him in swaddling clothes, and laid him in a manger ; because there was no room for them in the inn. § 8. An Angel appears to the Shepherds. — Near Bethlehem. Luke II. 8-20. (8) And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. (9) ' And, lo, the angel of the Lord 8 came upon them, and the glory of the Lord shone round about them : and they were sore afraid. (10) And the angel said unto them, Fear not : for, behold, I bring you good tidings of great joy, which shall be to all people. (11) For unto you is born this day in the city of David a Saviour, which is Christ the Lord. (12) And this 9 shall be a sign unto you ; Ye shall find 10 the babe wrapped in swaddling clothes, lying in a manger. (13) And suddenly there was with the angel a multitude of the heavenly host prais ing God, and saying, (14) Glory to God in the highest, and on earth n peace, good will toward men. (15) And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. (16) And they came with haste, and found Mary and Joseph, and the babe lying in 12 a manger. (17) And when they had seen it, they made known abroad the saying which was told them concerning this child. (18) And all they that heard it wondered at those things which were told them by the shepherds. (19) But Mary kept all these things, and pondered them in her heart. (20) And the shepherds returned, glorifying and prais ing God for all the things that they had heard and seen, as it was told unto them. § 9. The Circumcision of Jesus, and Ms Presentation in the Temple. — Bethlehem, Jerusalem. Luke II. 21-38. (21) And when eight days were accomplished for the circumcising of the child," his name was called Jesus, which was so named of the angel before he was conceived in the womb. (22) And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the 1 25. a son * 3. enrol Uiemselves fl 12. is the sign 2 1. enrolled s 5. enrol himself 10 12. a s 2. This was the 6 5. who was betrothed to u 14. peace among men in whom he is welt first enrolment made him pleased (text), Gr. men of good pleasure. when Quirinius was 7 9. And an angel 12 16. the governor 8 9. stood by a 21. Gen. 17 : 12 ; Lev. 12 : 3. §§6-10.] OUR LORD'S BIRTH AND CHILDHOOD. 5 LUKE II. Lord ; (23) (as it is written in the law of the Lord," Every male that openeth the womb shall be called holy to the Lord ;) (24) and to offer a sacrifice according to that which is said in the law of the Lord,6 A pair of turtle-doves, or two young- pigeons. (25) And, behold, there was a man in Jerusalem, whose name was Simeon ; and the same man was just and devout, waiting for the consolation of Israel : and the Holy Ghost was upon him. (26) Aud it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. (27) And he came by the Spirit into the temple : and when the parents brought in the child Jesus, to do for him after the custom of the law, (28) then took he him up in his arms, and blessed God, and said, (29) Lord, now lettest thou thy servant depart in peace, ac cording to thy word : (30) for mine eyes have seen thy salvation, (31) which thou hast prepared before the face of all people ; (32) a light to lighten the Gentiles, and the glory of thy people Israel. (33) And Joseph and his mother marvelled at those things which were spoken of him. (34) And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel ; and for a sign which shall be spoken against ; c (35) (yea, a sword shall pierce through thy own soul also ;) that the thoughts of many hearts may be revealed. (36) And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of l Aser : she was of a great age, and had lived with an husband seven years from her virginity ; (37) and she 2was a widow of about fourscore and four years, whieh departed not from the temple, but served God with fastings and prayers night and day. (38) And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. § 10. The Magi. — Jerusalem, Bethlehem. Matt. II. 1-12. (1) Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came s wise men from the east to Jerusalem, (2) saying, Where is he that is born King of the Jews ? for we have seen his star in the east, and are come to worship him. (3) When Herod the king had heard these things, he was troubled, and all Jerusalem with him. (4) And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Clirist should be born. (5) And they said unto him, In Bethlehem of Judfea : for thus it is writ ten by the prophet, (6) And thou Bethlehem, in the land of 4Juda, art not the least among the princes of 4 Juda : for out of thee shall come a Governor, 5 that shall rule my people Israel.1* (7) Then Herod, when he had privily called the 3wise men, inquired of them diligently what time the star appeared. (8) Aud he sent them to Bethlehem, and said, Go and search diligently for the young child ; and when ye have found him, bring me word again, that I may come and worship him also. (9) When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. (10) When they saw the star, they rejoiced with exceeding great joy. (11) And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him : and when they had opened their treas ures, they presented unto him gifts ; gold, and frankincense, and myrrh. (12) And being warned of God in a dream that they should not return to Herod, they de parted into their own country another way. a 23. Ex. 13 : 2. Comp. Numb. 8 : 16, 17. » 1, 7. Gr. Magi. b 24. Lev. 12 : 6, 8. * 6. Judah c 34. Comp. Is. 8 : 14. 6 6. which shall be shepherd of 1 36. Asher d 5, 6. Mic. 5 : 2. * 37. had been a widow even for 6 EVENTS CONNECTED WITH [Part I. § 11. The Flight into Egypt. Herod's Cruelty. The Return. — Bethlehem, Naza reth. Matt. II. 13-23. (13) And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word : for Herod will seek the young child to destroy him. (14) When he arose, he took the young child and his mother by night, and departed into Egypt : (15) and was there until the death of Herod : that it might be fulfilled which was spoken of the Lord by the prophet, say ing," Out of Egypt have I called my son. (16) Then Herod, when he saw that he was mocked of the 1 wise men, was exceed ing wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the 1 wise men. (17) Then was fulfilled that which was spoken by 2 Jeremy the prophet, saying,6 (18) In 3Rama was there a voice heard, 4 lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. (19) But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, (20) saying, Arise, and take the young child and his mother, and go into the land of Israel : for they are dead whieh sought the young child's life. (21) And he arose, and took the young child and his mother, and came into the laud of Israel. (22) But when he heard that Archelaus did reign in Judfea in the room of his father Herod, T „ he was afraid to go thither : notwith- ¦L|UKE li- da» 4U- standing, being warned of God in a (39) And when they had performed dream, he turned aside into the parts all things according to the law of the of Galilee : (23) and he came and dwelt Lord, they returned into Galilee, to their in a city called Nazareth : that it might own city Nazareth. (40) And the child be fulfilled which was spoken by the grew, and waxed strong 6in spirit, filled prophets, He shall be called a Naza- with wisdom : and the grace of God was rene.^ upon him. § 12. At Twelve Years of Age Jesus goes to the Passover. — Jerusalem. Luke II. 41-52. (41) Now his parents went to Jerusalem every year at the feast of the passover. (42) And when he was twelve years old, they went up to Jerusalem after the cus tom of the feast. (43) And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem ; and 6 Joseph and his mother knew not of it. (44) But they, supposing him to have been in the company, went a day's jour ney ; and they sought him among their kinsfolk and acquaintance. (45) And when they found him not, they turned back again to Jerusalem, seeking him. (46) And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. (47) And all that heard him were astonished at his understanding and answers. (48) And when they saw him, they were amazed : and his mother said unto him, Son, why hast thou thus dealt with us ? behold, thy father and I have sought thee sorrowing. (49) And he said unto them, How is it that ye sought me ? wist ye not that I must be 7 about my Father's business ? (50) And they understood not the saying which he spake unto them. (51) And he went down with them, and came to Nazareth, and was subject unto them : but his mother kept all these sayings in her heart. (52) And Jesus increased in wisdom and stature, and in favour with God and man. a 15. Hos. 1 : 11. b 17. Jer. 31 : 15. Comp. c 40. Omit in spirit « 43. his parents 1 16. Gr. Magi. Jer. 40 : 1. e 23. Heb. Is. 11 : 1. ' 49. in my Father's 2 17. Jeremiah * 18. Omit lamentation, Comp. Is. 53 : 2; Zech. house (text), Gr. in the » 18. Bamah and 6 : 12 ; Rev. 5 : 6. things of my Father. §§ H-13.] OUR LORD'S BIRTH AND CHILDHOOD. § 13. The Genealogies. [In this section the text of the Revised Version is substituted for that of the Authorized Version. See Note.] Matt. I. 1-17. Luke III. 23-38, inverted. (i) 1The book of the 2 generation of Jesus Christ, the son of David, the son of Abraham. (38) The son of God, the son of Adam, the son of Seth, the son of Enos, (37) the son of Cainan, the son of Mahalaleel, the son of Jared, the son of Enoch, the son of Methuselah, (36) the son of Lamech, the son of Noah, the son of Shem, the son of Arphaxad, the son of Cainan, (35) the son of Shelah, the son of Eber, the son of Peleg, the son of Reu, the son of Serug, (34) the son of Nahor, the son of Terah, the son of Abraham, the son of Isaac, the son of Ja cob, (33) the son of Judah, the son of Pe- (2) Abraham begat Isaac ; and Isaac begat Jacob ; and Jacob begat Judah and his brethren ; (3) and Judah begat Perez and Zerah of Tamar ; and Perez begat Hezron ; and Hezron begat 8 Ram ; (4) and 8 Ram begat Amminadab ; and Amminadab begat Nahshon ; and Nahshon begat Salmon ; (5) and Salmon begat Boaz of Rahab ; and Boaz begat Obed of Ruth ; and Obed begat Jesse ; (6) and Jesse begat David the king. And David begat Solomon of her that had been the wife of Uriah ; (7) and Solo mon begat Rehoboam ; and Rehoboam begat Abijah ; and Abijah begat ' Asa ; (8) and 7 Asa begat Jehoshaphat ; and Jehoshaphat begat Joram ; and Joram begat Uzziah ; (9) and Uzziah begat Jotham ; and Jotham begat Ahaz ; and Ahaz begat Hezekiah ; (10) and Hez ekiah begat Manasseh ; and Manasseh begat 8 Amon ; and 8 Amon begat Jo siah ; (11) and Josiah begat Jeeoniah and his brethren, at the time of the 9 car rying away to Babylon. (12) And after the 9 carrying away to Babylon, Jechoniah begat 10 Shealtiel; and 10 Shealtiel begat Zerubbabel; (13) and Zerubbabel begat Abiud ; and Abiud be gat Eliakim ; and Eliakim begat Azor ; (14) and Azor begat Sadoc ; and Sadoc begat Achim ; and Achim begat Eliud ; (15) and Eliud begat Eleazar ; and Elea zar begat Matthan ; and Matthan begat Jacob ; (16) and Jacob begat Joseph the husband of Mary, of whom was born Je sus, who is called Christ. rez, the son of Hezron, the son of 4 Ami, 6 the son of Amminadab, (32) the son of Nahshon, the son of 6 Salmon, the son of Boaz, the son of Obed, the son of Jesse, (31) the son of David, the son of Nathan, the son of Mattatha, the son of Menna, the son of Melea, (30) the son of Eliakim, the son of Jonam, the son of Joseph, the son of Judas, the son of Symeon, (29) the son of Levi, the son of Matthat, the son of Jorim, the son of Eliezer, the son of Jesus, (28) the son of Er, the son of Elmadam, the son of Cosam, the son of Addi, the son of Melchi, (27) the son of Neri, the son of 10 Shealtiel, the son of Zerubbabel, the son of Rhesa, the son of Joanan, (26) the son of Joda, the son of Josech, the son of Semein, the son of Mattathias, the son of Maath, (25) the son of Naggai, the son of Esli, the son of Nahum, the son of Amos, the son of Mattathias, (24) the son of Joseph, the son of Jannai, the son of Melchi, the son of Levi, the son of Matthat, (23) the son of Heli, — And Jesus himself .... be ing the son (as was supposed) of Joseph. ¦»- (17) So all the generations from Abra ham unto David are fourteen generations ; and from David unto the 9 carrying away to Babylon fourteen generations ; and from the 9 carrying away to Babylon unto the Christ fourteen generations. 1 I. Or, The genealogy of Jesus Christ 2 1. Or, birth : as in ver. 18. 8 3, 4. Gr. Aram. 4 33. Some ancient authorities write Aram. B 33. Many ancient authorities insert the son of Admin : and one writes Admin for Amminadab. 6 32. Some ancient authorities write Sola. ' 7, 8. Gr. Asaph. 8 10. Gr. Amos. * 11, etc. Or, removal to Babylon "° 12, 27. Gr. Salathiel. PART II. ANNOUNCEMENT AND INTRODUCTION OF OUR LORD'S PUBLIC MINISTRY. Time : About one year [or nine months]. § 14. The Ministry of John the Baptist. — The Desert. The Jordan. Luke III. 1-18. "VTOW in the fifteenth year of the reign of Tiberius Csesar, Pontius Pilate being _1A| governor of Judsa, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturcea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, (2) x Annas and Caiaphas being the high priests, the word of God came T „ „ unto John the son of Zach- Mark I. 1-8. Matt. III. 1-12. (1) In those days came John the Baptist, preach ing in the wilderness of Judaea, (2) and saying, Repent ye : for the king dom of heaven is at hand. (3) For this is he that was spoken of by 8 the prophet Esaias, saying,6 The voice of one crying in the wilder ness, Prepare ye the way of the Lord, make his paths straight. ( I ) The beginning of the gospel of Jesus Christ, the Son of God; — (4) 2John did baptize in the wilder ness, and preach the bap tism of repentance for the remission of sins. — (2) As it is written in 3the prophets,12 Behold, I send my messenger before thy face, which shall prepare thy way 4 before thee. (3) The voice of one crying in the wilderness,6 Prepare ye the way of the Lord, make his paths straight. — matt. m. (4) 5 And the same John had his rai ment of camel's hair, and a leathern gir dle about his loins ; and his meat was locusts and wild honey. (5) Then went out to him Jerusalem, and all Judsea, and all the region round about Jordan, (6) and were baptized of him in 8 Jordan, eonfessing their sins. arias in the wilderness. (3) And he came into all the country about Jordan, preaching the baptism of repentance for the remis sion of sins ; (4) as it is written in the book of the words of 8 Esaias the prophet, saying,6 The voice of one crying in the wilder ness, Prepare ye the way of the Lord, make his paths straight. (5) Every valley shall be filled, and every mountain and hill shall be brought low ; and the crooked shall be made straight, and the rough ways made smooth ; (6) and all flesh shall see the salvation of God. mark I. — (6) And John was clothed with cam el's hair, and with a girdle of skin about his loins ; and he did eat locusts and wild honey ; — (5) And there went out unto him ali the land of Judsea, and 6 they of Jerusalem, and were 7 all baptized of him in 8 the river of Jordan, confessing their sins. — 1 2. in the high-priesthood of Annas and Caiaphas, 3 4. John came, who baptised . . . and preached 3 4, etc. Isaiah the prophet a 2. Mai. 3 : 1 ; Is. 40 : 3. H, etc. Is. 40 : 3 sq. 4 2. Omit before thee 0 4. Now John himself o 5. all they 7 5. Omit all 8 6, 5. the river Jordan 14, 15.] ANNOUNCEMENT OF OUR LORD'S MINISTRY. 9 MATT. III. (j) But when he saw many of the Pharisees and Sadducees eome to his bap tism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come ? (8) Bring forth therefore fruits 1meet for repen tance : (9) and think not to say within yourselves, We have Abraham to our father : for I say unto you, that God is able of these stones to raise up children unto Abraham. (10) And now also the axe is laid unto the root of the trees : therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. LUKE III. (7) Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come ? (8) Bring forth therefore fruits worthy of repentance, aud begin not to say within yourselves, We have Abraham to our father : for I say unto you, that God is able of these stones to raise up chil dren unto Abraham. (9) And now also the axe is laid unto the root of the trees : every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. (10) And the people asked him, saying, What shall we do then ? (11) He answereth and saith unto them, He that hath two coats, let him impart to him that hath none ; and he that hath meat, let him do likewise. (12) Then came also publicans to be baptized, and said unto him, Master, what shall we do ? (13) And he said unto them, Exact no more than that which is appointed you. (14) And the soldiers likewise demanded of him, saying, And what shall we do ? And he said unto them, Do violence to no man, neither accuse any falsely ; and be content with your wages (15) And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not ; (16) John answered, (11) I indeed baptize you with water unto repentance : but he that cometh after me is might ier than I, whose shoes I am not worthy to bear : he shall baptize you with the Holy Ghost, and with fire : (12) whose fan is in his hand, and he will thor oughly purge his floor, and gather his wheat into the garner ; but he will burn up the chaff with unquench able fire. (7) And preached, saying, There cometh one mightier than I after me, the latch et of whose shoes I am not worthy to stoop down and unloose. (8) I 2 indeed have baptized you with water : but he shall baptize you with the Holy Ghost. saying unto them all, I indeed baptize you with water ; but one mightier than I cometh, the latch et of whose shoes I am not worthy to unloose : he shall baptize you with the Holy Ghost, and with fire : (17) whose fan is in his hand, and he will thor oughly purge his floor, and will gather the wheat into his garner ; but the chaff he will burn with fire un quenchable. (18) 8 And many other things in his ex hortation preached he unto the people. § 15. The Baptism of Jesus. — The Jordan. Matt. III. 13-17. Mark I. 9-11. Luke III. 21-23. (9) And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. (21) Now when all the people were baptized, it came to pass, that Jesus also being baptized, (13) Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. (14) But John 4 forbade him, saying, I have need to be baptized of thee, and comest thou to me ? (15) And Jesus answering said unto him, Suffer it to be so now : for thus it becometh us to fulfil all righteous ness. Then he suffered him. (16) And Jesus, when he was baptized, 1 8. worthy of * 8. Omit indeed 3 18. Wifh many other exhortations therefore preached he good tidings (or, the gospel) 4 14. would have hindered 10 ANNOUNCEMENT AND INTRODUCTION [Part II. MATT. III. went up straightway out of the water : and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and 2 lighting upon him: (17) and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. MARK I. (10) And* straightway coming up out of the water, he saw the heavens x opened, and the Spiriftlike a dove descend ing upon him : ( 1 1 ) and there came a voice from heaven, saying, Thou art my beloved Son, in 8 whom I am well pleased. "V,*' ^Sf LUKE III. and pray ing, the heaven was opened, (22) and the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son ; in thee I am well pleased. (23) And Jesus himself 4 began to be about thirty years of age. — § 16. The Temptation. — Desert op Judaea. Matt. IV. 1-11. Mark I. 12, 13. Luke IV. 1-13. (l) Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. (2) And when he had fasted forty days and forty nights, he was afterwards an hun gered. (3) And when the tempter came to him, he said, If thou be the Son of God, com mand that these stones 6be made bread. (4) But he answered and said, It is writ ten," Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. (5) Then the devil taketh him up into the holy city, and setteth him on 8a pinnacle of the temple, (6) and saith unto him, If thou be the Son of God, cast thyself down : for it is written,6 He shall give his an gels charge concerning thee : and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. (7) Jesus said unto him, It is written again,0 Thou shalt not tempt the Lord thy God. (8) Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the king doms of the world, and the glory of them ; (9) and saith unto him, All these things will I give thee, if thou wilt fall down and worship me. (10) Then saith Jesus unto him, Get thee hence, Satan : (12) And immediately the Spirit driveth him into the wilderness. (13) And he was there in the wilder ness forty days tempted of Satan ; and was with the wild beasts ; and the an gels ministered unto him. (1) And Jesus being full of the Holy Ghost, re turned from Jordan, and was led by the Spirit into the wilderness, (2) being forty days tempted of the devil. And in those days he did eat nothing : and when they were ended, he 6 afterward hungered. (3) And the devil said unto him, If thou be the Son of God, command this stone that it 6 be made bread. (4) And Jesus answered him, saying, It is written,"1 That man shall not live by bread alone, 'but by every word of God. — (9) And he brought him to Jerusalem, and set him on 8 a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence : (10) for it is written,6 He shall give his angels charge over thee, to keep thee : (11) and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. (12) And Jesus answering said unto him, It is said,0 Thou shalt not tempt the Lord thy God. — (5) And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time. (6) And the devil said unto him, All this power will I give thee, and the glory of them : for that is delivered unto me ; and to whomsoever I will I give it. (7) If thou therefore wilt worship me, all shall be thine. (8) And Jesus an swered and said unto him, Get thee be- 1 10. rent asunder 2 16. coming 8 11. thee 4 23. when he began to teach, was about 8 2. Omit afterward 0 3. become a 4. Deut. 8:3. 7 4. Omit bvt by every word of God 8 9, 5. the pinnacle, Gr. wing. 0 10, 6. Pf. 91 : 11. c 12, 7. Deut. 6: 16. §§ 15-18.] OF OUR LORD'S PUBLIC MINISTRY. 11 MATT. IV. LUKE IV. for it is written,11 Thou shalt worship the hind me, Satan : for it is written," Thou Lord thy God, and him only shalt thou shalt worship the Lord thy God, and him serve, (ii) Then the devil leaveth him, only shalt thou serve. — (13) Aud when and,behold, angels came and ministered the devil had ended the temptation, he unto him. departed from him for a season. § 17. Preface to John's Gospel. John I. 1-18. (i) In the beginning was the Word, and the Word was with God, and the Word was God. (2) The same was in the beginning with God. (3) All things were made by him ; and without him was not any thing made that was made. (4) In him was life ; and the life was the light of men. (5) And the light shineth in darkness ; and the darkness comprehended it not. (6) There 1 was a man sent from God, whose name was John. (7) The same came for a witness, to bear witness of the Light, that all men through him might believe. (8) He was not that Light, but was sent to bear witness of that Light. (9) That was the true Light, which lighteth every man that cometh into the World. (10) He was in the world, and the world was made by him, and the world knew him not. (11) He came unto his own, and 2his own received liim not. (12) But to as many as received him, to them gave he 8 power to become 4 the sons of God, even to them that believe on his name : (13) which were born, not of blood, nor of the will ofthe flesh, nor of the will of man, but of God. (14) And the Word 5was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (15) John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me : for he was before me. (16) And of his fulness have all we received, and grace for grace. (17) For the law was given by Moses, but grace and truth came by Jesus Christ. (18) No man hath seen God at any time ; 8 the only begotten Son, which is in the bosom of the Father, he hath declared him. § 18. Testimony of John the Baptist to Jesus. — Bethany beyond Jordan. ^^w^^iW-X'-li j0HN j 19^34 (19) And this is the 7 record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou ? (20) And he confessed, and denied not ; but confessed, I am not the Christ. (21) And they asked him, What then ? Art thou 8 Elias ? And he saith, I am not. Art thou 9 that prophet ? And he answered, No. (22) Then said they unto him, Who art thou ? that we may give an answer to them that sent us. What sayest thou of thyself ? (23) He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet 10 Esaias.6 (24) And they which were sent were of the Pharisees. (25) And they asked him, and said unto him, Why baptizest thou then, if thou be not 9 that Christ, nor 8 Elias, neither 9 that prophet ? (26) John answered them, saying, I baptize with water : but there standeth one among you, whom ye know not ; (27) he it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. (28) These things were done in ll Bethabara beyond Jordan, where John was baptizing. (29) The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world"*! (30) This is he of whom I said, After me cometh a man which is preferred before me : for he was before me. o 10, 8. Deut. 6 : 13. 4 12. children 7 19. witness " 28. Bethany : many 1 6. came a man, sent 8 14. became 8 21, 25. Elijah ancient authorities read 2 11. they that were his e 18. -Many very ancient 9 21, 25. the Bethabarah, some, Betha> Mm authorities read God only 10 23. Isaiah rabah. » 12. the right begotten. o 23. Is. 40 : 3. 12 ANNOUNCEMENT AND INTRODUCTION [Part II, JOHN I. (31) And I knew him not : but that he should be made manifest to Israel, there fore am I come baptizing with water. (32) And John bare 1 record, saying, I saw [;|0 the Spirit descending from heaven like a dove, and it abode upon him. (33) And I knew him not : but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost. (34) And I saw, and bare 1 record that this is the Son of God. § 19. Jesus gains Disciples. — The Jordan. Galilee ? John I. 35-51. (35) Again the next day after, John stood, and two of his disciples ; (36) and look ing upon Jesus as he walked, he saith, Behold the Lamb of God ! (37) And the two disciples heard him speak, and they followed Jesus. (38) Then Jesus turned, and saw them following, and saith unto them, What seek ye ? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou ? (39) He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day : 2 for it was about the tenth hour. (40) One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. (41) He first findeth his own brother Simon, and saith unto him, We have found the 8Mes- sias, which is, being interpreted, the Christ. (42) And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of 4 Jona : thou shalt be called Cephas, whieh is, by interpretation, 6A stone. (43) The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. (44) Now Philip was of Bethsaida, the city of Andrew and Peter. (45) Philip findeth Nathanael, 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 Israelite indeed, in whom is no guile I (48) Nathanael saith unto him, Whence knowest thou me ? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig-tree, I saw thee. (49) Nathanael answered and said unto him, Rabbi, thou art the Son of God ; thou art the King of Israel. (50) Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig-tree, believest thou ? thou shalt see greater things than these. (51) And he saith unto him, Verily, verily, I say unto you, 6 Hereafter ye shall see heaven open, and the angels of God ascending and de scending upon the Son of man." § 20. The Marriage at Cana of Galilee. John II. 1-12. (1) And the third day there was a marriage in Cana of Galilee ; and the mother of Jesus was there : (2) and 7 both Jesus was called, and his disciples, to the mar riage. (3) And when 8they 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 unto the servants, What soever he saith unto you, do it. (6) And there were set there six waterpots of atone, after the manner of the purifying of the Jews, containing two or three firkins apiece. (7) Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. (8) And he saith unto them, Draw out now, and bear unto the 9 governor of the feast. And they bare it. (9) When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants ' 32, 34. witness called in Matt. 16 : 17, « 51. Omit Hereafter 8 3. the wine failed 2 39. Omit for Jonah. a 51. Comp. Gen. 28: » 8. ruler 3 41. Messiah 8 42. Peter : that is, 12. 4 42. John, Gr. Joanes : Bock or Stone. 7 2. Jesus also §§ 18-20.] OF OUR LORD'S PUBLIC MINISTRY. 13 JOUN II. which drew the water knew,) the 1 governor of the feast called the bridegroom, (io) and saith unto him, Every man at the beginning doth seth forth good wine ; and when men have well drunk, then that which is worse : but thou hast kept the good wine until now. (l i) This beginning of 2 miracles did Jesus in Cana of Galilee, and manifested forth his glory ; and his disciples believed on him. (12) After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples : and they continued there not many days. 1 9. ruler » 11. his signs PART III. OUR LORD'S FIRST PASSOVER, AND THE SUBSEQUENT TRANSACTIONS UNTIL THE SECOND. TIME : One year. § 21. At the Passover Jesus drives the Traders out ofthe Temple. — Jerusalem. John II. 13-25. AND the Jews' passover was at hand, and Jesus went up to Jerusalem, (14) and found in the temple those that sold oxen and sheep and doves, and the chang ers of money sitting: (15) and when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen ; and poured out the changers' money, and overthrew the tables ; (16) and said unto them that sold doves, Take these things hence ; make not my Father's house an house of merchan dise. (17) And his disciples remembered that it was written, The zeal of thine house hath eaten me up." (18) Then answered the Jews and said unto him, What sign she west thou unto us, seeing that thou doest these things ? (19) Jesus answered and said unto them, Destroy this 1 temple, and in three days I will raise it up. (20) Then said the Jews, Forty and six years was this 1 temple in building, and wilt thou 2 rear it up in three days ? (21) But he spake of the 1 temple of his body. (22) When therefore he was risen from the dead, his disciples remembered that he had said this sunto them ; and they believed the scripture, and the word which Jesus had said. (23) Now when he was in Jerusalem at the passover, 4 in the feast day, many be lieved in his name, when they saw the 6 miracles which he did. (24) But Jesus did not commit himself unto them, because he knew all men, (25) and needed not that any should testify of man : for he knew what was in man. § 22. Our Lord's Discourse with Nicodemus. — Jerusalem. John III. 1-21. (1) 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 6 miracles that thou doest, except God be with him. (3) Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born 6 again, he cannot see the kingdom of God. (4) Nicodemus saith unto him, How can a man be born when he is old ? can he enter the second time into his mother's womb, and be born ? (5) Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (6) That which is born of the flesh is flesh ; and that which is born of the Spirit is spirit. (7) Marvel not that I said unto thee, Ye must be born 6 again. (8) 7 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth : a 17. Ps. 69 : 9. s 22. Omit unto them 6 3, 7. anew, or, from above 1 19, etc. OT,sancluary 4 23. during the feast, ' 8. Or, Tlie Spirit breatheth » 20. raise 8 23, 1. signs §§ 21-24.] FROM THE FIRST PASSOVER TO THE SECOND. 15 JOHN III. so is every one that is born of the Spirit. (9) Nicodemus answered and said unto him, How can these things be ? (10) Jesus answered and said unto him, Art thou la master of Israel, and knowest not these things ? (11) Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen ; and ye receive not our witness. (12) If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things ? (13) And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. (14) And as Moses lifted up the serpent in the wilderness,a even so must the Son of man be lifted up : (15) that whosoever believeth in him should not perish, but have eternal life. (16) For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (17) For God sent 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 con demned : but he that believeth not is condemued already, because he hath not be lieved in the name of the only begotten Son of God. (19) And this is the condem nation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. (20) For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. (21) But he that doeth 2 truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. § 23. Jesus remains in Judaia and baptizes. Further Testimony of John the Baptist. John III. 22-36. (22) After these things came Jesus and his disciples into the land of Judsea ; and there he tarried with them, and baptized. (23) And John also was baptizing in iEnon near to Salim, because there swas much water there : and they came, and were baptized. (24) For John was not yet cast into prison. (25) Then there arose a question 4 between some of John's disciples and the Jews, about purifying. (26) And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same bap- tizeth, and all men come to him. (27) John answered and said, A man can receive nothing, except it be given him from heaven. (28) Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. (29) He that hath the bride, is the bridegroom : but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice : this my joy there fore is fulfilled. (30) He must increase, but I must decrease. (31) He that cometh from above is above all : he that is of the earth is earthly, and speaketh of the earth : he that cometh from heaven is above all. (32) And what he hath seen and heard, that he testifieth ; and no man receiveth his testimony. (33) He that hath received his testimony hath set to his seal that God is true. (34) For he whom God hath sent speaketh the words of God : for God giveth not the Spirit by measure unto him. (35) The Father loveth the Son, and hath given all things into his hand. (36) He that believeth on the Son hath everlasting life : and he that 6 be lieveth not the Son shall not see life ; but the wrath of God abideth on him. § 24. Jesus departs into Galilee after John's Imprisonment. Matt. IV. 12. Mark I. 14. Luke IV. 14. (12) Now, when Jesus (14) Now after that (14) And Jesus re- had heard that John was John was 6put in prison, turned in the power of 6 cast into prison, he de- Jesus came into Galilee, — the Spirit into Galilee: — parted into Galilee ; 1 10. the * 25. on the part of John's disciples with a Jew a 14 Comp. Num. 21 : 8 sq. B 36. obeyelhiiol, or, believeth not 2 21. the truth " 14, 12. delivered up 8 23. Gr. were many waters. 16 FROM OUR LORD'S FIRST PASSOVER [Part III. Matt. XIV. 3-5. (3) For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. (4) For John said unto him, It is not lawful for thee to have her. (5) And when he would have put him to death, he feared the multi tude, because they counted him as a prophet. Mark VI. 17-20. (17) For Herod himself Luke III. 19, 20. (19) But Herod the te trarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Her od had done, (20) added yet this above all, that he shut up John in prison. had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife : for he had married her. (18) For John had said unto Herod, It is not lawful for thee to have thy brother's wife. (19) Therefore Herodias 1 had a quar rel against him, and would have killed him ; but she could not : (20) for Herod feared John, knowing that he was a just man and an holy, and 2 observed him ; and when he heard him, he 8did many things, and heard him gladly. John IV. 1-3. (1) 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,) (3) he left Judffia and departed again into Galilee. § 25. Our Lord's Discourse with ihe Samaritan Woman. Many of the Samaritans be lieve on him. — Shechem or Neapolis. John IV. 4-42. (4) And he must needs go through Samaria. (5) Then cometh he to a city of Sa maria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. (6) Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well : and it was about the sixth hour. (7) There cometh a woman of Samaria to draw water : Jesus saith unto her, Give me to drink. (8) (For his disciples were gone away unto the city to buy meat.) (9) Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, whieh am a woman of Samaria ? 4 for the Jews have no dealings with the Samaritans. (10) Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink ; thou wouldest have asked of him, and he would have given thee living water. (11) The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep : from whence then hast thou that 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 shall thirst again : (14) but whosoever drinketh of the water that I shall give him shall never thirst ; but the water that I shall give him shall be in him a well of water springing up into ever lasting life. (15) The woman saith unto him, Sir, give me this water, that I thirst not, neither come 6 hither to draw. (16) Jesus saith unto her, Go, call thy husband, and eome hither. (17) The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband : (18) for thou hast had five husbands ; and he whom thou now hast is not thy husband : in that saidst thou truly. (19) The woman saith unto him, Sir, I perceive that thou art a prophet. (20) Our fathers worshipped in this mountain ; and ye say, that in Jerusalem is the place where men ought to worship. (21) Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. (22) Ye worship ye know not what : we know what we worship ; for salvation is of the Jews. (23) But the ¦hour cometh, aud now is, when the true 1 19. set herself 2 20. kept him safe 3 20. was much per- many ancient au thorities read did many things. 4 9. (For Jews have no dealings with Samaritans.) marg-, some ancient authorities omit. 6 15. all the way hither >§ 21-27.] UNTIL THE SECOND. 17 JOHN IV. worshippers shall worship 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 wor ship him in spirit and in truth. (25) The woman saith unto him, I know that ' Mes- sias cometh, which is called Christ : when he is come, he will tell us all things. (26) Jesus saith unto her, I that speak unto thee am he. (27) And upon this came his disciples, and marvelled that he talked with 2 the woman : yet no man said, What seekest thou ? or, Why talkest thou with her ? (28) The woman then left her waterpot, and went her way into the city, and saith to the men, (29) Come, see a man, which told me all things that ever I did : is not this the Christ ? (30) Then went they out of the city, and 8 came unto him. (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 him aught to eat ? (34) Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. (35) Say not ye, There are yet four months, and then cometh harvest ? behold, I say unto you, Lift up your eyes, and look on the fields ; for they are white already to harvest. (36) And he that reapeth receiveth wages, and gathereth fruit unto life eternal : that both he that soweth and he that reapeth may rejoice together. (37) And herein is that saying true, One soweth, and another reapeth. (38) I sent you to reap that whereon ye bestowed no labour : other men laboured, and ye are entered into their labours. (39) And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. (40) So when the Sa maritans were come unto him, they besought him that he would tarry with them : and he abode there two days. (41) And many more believed because of his own word ; (42) and said unto the woman, Now we believe, not because of thy saying : for we have heard him ourselves, and know that this is indeed 4 the Christ, the Sa viour of the world. § 26. Jesus teaches publicly in Galilee. John IV. 43-45. (43) Now, after 6 two days he departed thence, and went into Galilee. (44) For Jesus himself testified, that a prophet hath no honour in his own country. (45J Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast : for they also went unto the feast. Matt. IV. 17. Mark I. 14, 15. Luke IV. 14, 15. (17) From that time Je- — (14) Preaching the gos- — (14) And there went sus began to preach, and pel 6 of the kingdom of out a fame of him through to say, Repent : for the God, ( 1 5I and saying, The all the region round about. kingdom of heaven is at time is fulfilled, and the (15) And he taught in hand. kingdom of God is at their synagogues, being hand : repent ye, and be- glorified of all. lieve the gospel. § 27. Jesus again at Cana, where he heals the Son of a Nobleman lying ill at Caper- naum. — Cana or Galilee. John IV. 46-54. (46) So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. (47) When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and be sought him that he would come down, and heal his son : for he was at the point of death. (48) Then said Jesus unto him, Except ye see signs and wonders, ye will 1 25. Messiah " 30. were coming 8 43. the two 2 27. a 4 42. Omit the Christ, fl 14. Omit of tlie kingdom 18 FROM OUR LORD'S FIRST PASSOVER [Part III. JOHN IV. not believe. (49) The nobleman saith unto him, Sir, come down ere my child die. (50) Jesus saith unto him, Go thy way ; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. (51) And as he was now going down, his servants met him, and told him, saying, Thy son liveth, (52) Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. (53) So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth : and himself believed, and his whole house. (54) This is again the second 1 miracle that Jesus did, when he was come out of Judaea into Galilee. § 28. Jesus at Nazareth ; he is there rejected ; and fixes his abode at Capernaum. Luke IV. 16-31. (16) And he came to Nazareth, where he had been brought up : and, as his custom was, he went into the synagogue on the sabbath-day, and stood up for to read. ( 1 7) And there was delivered unto him the book of the prophet 2 Esaias. And when he had opened the book, he found the place where it was written,"1 (18) The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor ; he hath sent me 3 to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, (19) to preach the acceptable year of the Lord. (20) And he closed the book, and he gave it again to the 4 minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. (21) And he began to say unto them, This day is this scripture fulfilled in your ears. (22) And all hare him witness, and wondered at the gracious words which pro ceeded out of his mouth. And they said, Is not this Joseph's son? (23) And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself : whatsoever we have heard done in Capernaum, do also here in thy country. (24) And ne said, Verily I say unto you, No prophet is accepted in his own country. (25) But I tell you of a truth, many widows were in Israel in the days of 6 Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land ; (26) but unto none of them was 6 Elias sent, save unto 6 Sarepta, a city of Sidon, unto a woman that was a widow.6 (27) And many lepers were in Israel in the time of 7 Eliseus the prophet ; and none of them was cleansed, saving Naaman the Syrian.0 (28) And all they in the synagogue, when they heard these things, were filled with wrath, (29) and rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. (30) But he, passing through Matt. IV. 13-16. the midst of them, went his way, (31) and (13) And leaving Nazareth, he came came down to Capernaum, a city of Gali- and. dwelt in Capernaum, which is upon lee, — the sea coast, in the borders of 8 Zab- ulon and 9 Nephthalim : (14) that it might be fulfilled which was spoken by 2 Esa ias the prophet, saying, d (15) The land of 8 Zabulon, and the land of 9 Nephtha lim, by the way of the sea, beyond Jordan, Galilee of the Gentiles ; (16) the people which sat in darkness saw great light ; and to them which sat in the region and shadow of death light is sprung up. 1 54. sign b 25, 26. 1 K. 17 : 1, 9. 2 17, 14. Isaiah 7 27. Elisha a 17, 18. Is. 61 : 1. Comp. Is. 58 : 6. c 27. 2 K. 5 : 14. 8 18. Omit to heal the broken-hearted, 8 13, 15. Zebulun 4 20. attendant « 13, 15. Naphtali 8 25, 26. Elijah d 14 sq. Is. 9 : 1, 2. 8 26. Zarephath (Gr. Sarepta), in the land of Sidon §§ 27-30.] UNTIL THE SECOND. 19 § 29. The Call of Simon Peter and Andrew, and of James and John, with the Miracu lous Draught of Fishes. — Near Capernaum. Luke V. 1-11. (i) And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, (2) and saw two ships standing by tho lake : but the fishermen were gone out of them, and were washing their nets. (3) And he entered into one of the ships, which was Simon's, and prayed him that he would l thrust out a little from the land. And he sat down, and taught the peo ple out of the ship. (4) Now when he had left speaking, he said unto Simon, 1 Launch out into the deep, and let down your nets for a draught. (5) And Simon answering said unto him, Master, we have toiled all the night, and have taken noth- Matt. IV. 18-22. Mark I. 16-20. (18) And Jesus, walk ing by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea : for they were fishers. they should come and help them, (16) 2 Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother, casting a, net into the sea : for they were fishers. ing : nevertheless at thy word I will let down the net. (6) And when they had this done, they inclosed a great multitude of fishes : and their 8net brake. (7) And they beckoned unto their partners, which were in the other ship, that And they came, and filled both the ships, so that they began to sink. (8) When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me ; for I am a sinful man, O Lord. (9) For he was astonished, and all that were with him, at the draught of the fishes which they had taken : (10) and so was also James, and John, the sons of Zebedee, which were part mark I. (19) And he saith unto them, 4 Follow me, and I will make you fish ers of men. (20) And they straightway left their nets, and followed him. (21) And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zeb edee their father, mending their nets ; and he called them. (22) And they 6 immediately left the ship and their father, and fol lowed him. ners with Simon. And Jesus said unto Simon, Fear not ; from hence forth thou shalt catch men. (17) And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. (18) And straightway they 5 forsook their nets, and followed him. (19) And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. (20) And straightway he called them : and they left their father Zebedee in the ship with the hired servants, and went after him. (11) And when they had Drought their ships to land, they 6 forsook all, and fol lowed him. § 30. The Healing of a Demoniac in the Synagogue. — Capernaum. Mark I. 21-28. Luke IV. 31-37. (21) And they went into Capernaum ; and straightway on the sabbath day he entered into the synagogue, and taught. (22) And they were astonished at his doctrine : for he taught them as one that had authority, and not as the scribes. — (31) And taught them on the sab bath days. (32) And they were aston ished at his doctrine : for his word was with 'power. 1 3, 4. put ' 16. And passing along 8 6. nets were breaking 4 19. Come ye after 8 18, 11. left 8 22. straightway 7 32. authority 20 FROM OUR LORD'S FIRST PASSOVER [Part III. MARK I. (23) And there was in their synagogue a man with an unclean spirit ; and he cried out, (24) saying, * Let us alone ; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us ? I know thee who thou art, the Holy One of God. (25) And Jesus rebuked him, saying, Hold thy peace, and come out of him. (26) And. when the unclean spirit had torn him, and cried with a loud voice, he came out of him. (27) And they were all amazed, insomuch that they questioned among themselves, saying, 2 What thing is this ? what new doctrine is this ? for with authority commandeth he even the unclean spirits, and they do obey him. (28) And 4 immediately his fame spread abroad throughout all the region 6 round about Galilee. LUKE IV. (33) And in the syn agogue there was a man, which had a spirit of an unclean devil ; and he cried out with a loud voice, (34) saying, Let us alone ; what have we to do with thee, thou Jesus of Nazareth ? art thou come to destroy us ? I know thee who thou art ; the Holy One of God. (35) And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he eame out of him, and hurt him not. (36) And they were all amazed, and spake among themselves, saying, 8 What a word is this ! for with authority and power he commandeth the unclean spirits, and they come out. (37) And the fame of him went out into every place of the country round about. § 31. The Healing of Peter's Wife's Mother, and many others. — Capernaum. Matt. VIII. 14-17. (14) And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever. (15) And he touched her hand, and the fever left ner : and she arose, and ministered unto 7 them. (16) When the even was come, they brought unto him many that were pos sessed with devils : and he cast out the spirits with his word, and healed all that were sick: (17) that it might be fulfilled which was spoken by 8 Esaias the prophet, saying," Himself took our infirmities, and bare our sicknesses. Mark I. 29-34. (29) And 4 forthwith, when they were come out of the synagogue, they en tered into the house of Si mon and Andrew, with James and John. (30) But Simon's wife's mother lay sick of a fever ; and 4 anon they tell him of her. (31) And he came and took her by the hand, and lifted her up ; and 6 im mediately the fever left her, and she ministered unto them. (32) And at even when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. (33) And all the city was gathered together at the door. (34) And he healed many that were sick of divers diseases, and cast out many devils ; and suf fered not the devils to speak, because they knew him. Luke IV. 3841. (38) And he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever ; and they besought him for her. (39) And he stood over her, and rebuked the fever ; and it left her : and immediately she arose and ministered unto them. (40) Now when the sun was setting, all they that had any sick with divers diseases brought them un to him ; and he laid his hands on every one of them, and healed them. (41) And devils also came out of many, crying out, and say ing, Thou art 9 Christ the Son of God. And he re buking them suffered them not to speak : for they knew that he was Christ. 1 24. Omit Let us alone 2 27. What is this? a new 8 36. What is this wordt * 28, etc. straightway leaching I with authority 8 28. of Galilee round about. « 31. Omit immediately 7 16. him 8 17. Isaiah a 17. Is. 53 : 4. • 41. Omit Christ §§ 30-33.] UNTIL THE SECOND. 21 § 32. Jesus with his Disciples goes from Capernaum throughout Galilee Mark I. 35-39. Luke IV. 42^4. (42) And when it was day, he departed, and went into a desert place : and the people sought him, and came unto him, and stayed him, that he should not de part from them. (43) And he said unto them, I must preach the kingdom of God to other cities also : for therefore am I sent. (44) And he preached in the syn agogues of 3 Galilee. (35) And in the morning, rising up a great while before day, he went out and departed into a 1 solitary place, and there prayed. (36) And Simon and they that were with him followed after him. (37) And when they had found him, they said unto him, All men seek for thee. (38) And he said unto them, Let us 2 go into the next towns, that I may preach there also : for therefore came I forth. (39) And he 4 preached in their synagogues throughout all Galilee, 6 and cast out devils. Matt. IV. 23-25. (23) And Jesus went about all Galilee, teaching in their synagogues, and preach ing the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. (24) And his fame went throughout all Syria : and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and 6 those which were lunatic, and those that had the palsy ; and he healed them. (25) And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judsea, and /row beyond Jordan. § 33. The Healing ofa Leper. — Galilee. Matt. VEIL 2-4. (2) And, behold, there came a leper and wor shipped him, saying, Lord, if thou wilt, thou canst make me clean. (3) And Jesus put forth his hand, and touched him, saying, I will ; be thou clean. And 9 immediately his leprosy was cleansed. (4) And Jesus saith unto him, See thou tell no man ; but go thy way, shew thyself to the priest, and offer the gift that Moses command ed, for a testimony unto them." Mark I. 40-45. (40) And there "' came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. (41) And Jesus, moved with compas sion, put forth his hand, and touched him, and saith unto him, I will ; be thou clean. (42) And 8as soon as he had spoken, 9 immediately the leprosy departed from him, and he was cleansed. (43) And he straitly charged him, and 9 forth with sent him away ; (44) and saith unto him, See thou say nothing to any man : but go thy way, shew thyself to the priest, and offer for thy cleans ing those things which Moses commanded, for a testimony unto them.a Luke V. 12-16. (12) And it came to pass, when he was in a cer tain city, behold a man full of leprosy : who seeing Je sus fell on his face, and be sought him, saying, Lord, if thou wilt, thou canst make me clean. (13) And he put forth his hand and touched him, saying, I will : be thou clean. And 9 im mediately the leprosy de parted from him. (14) And he charged him to tell no man : but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses com manded, for a testimony unto them.a 1 35. desert place 2 38. go elsewhere 8 44. Very many ancient au thorities read Judosa. 4 39. went into 8 39. preaching and casting out 8 24. epileptic and palsied 7 40. cometh 8 42. Omit as soon as he had spoken 9 13, etc. straightway a 4, etc. Comp. Lev. 14 : 2 sq. 22 FROM OUR LORD'S FIRST PASSOVER [Part HI. M1BK I. (45) But he went out, and began to pub lish it much, and to blaze abroad the matter, insomuch that Jesus could no nore openly enter into 1the city, but was without in desert places : and they came to him from every quarter. LUKE v. (1 5) But so much the more went there a fame abroad of him : and great multitudes came together to hear, and to be healed by him of their infir mities. (16) And he withdrew himself into the wilderness, and prayed. § 34. The Healing ofa Paralytic. — Capernaum. Mark II. 1-12. (1) And again he entered into Caper naum after some days ; and it was noised that he was in the house. (2) And 2 straightway many were gathered to gether, insomuch that there was 8no room to receive them, no, 4not so much as about the door : and he preached the word unto them. Matt. IX. 2-8. mark n. (2) And, behold, they (3) And they brought to him a man sick come unto nim, bringing of the palsy, lying on a one sick of the palsy, bed : _ which was borne of four. (4) And when they could not come nigh unto him for the press, they uncovered the roof where he was : and when they had broken it up, they let down the bed wherein the sick of Luke V. 17-26. (17) And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judsea, and Jerusalem : and the power of the Lord 6 was present to heal them. and Jesus seeing their faith said unto the sick of the palsy ; Son, be of good cheer ; thy sins be forgiven thee. (3) And, behold, certain of the scribes said within them selves, This man blasphem eth. ing (4) And Jesus 8 know- their thoughts said, Wherefore think ye your hearts ? (5) evilFor whether is easier, to say, Thy sins be forgiven thee ; or to say, Arise, and walk ? (6) But that ye may know that the Son of man hath the palsy lay. (5) When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be for given thee. (6) But there were certain of the scribes sitting there, and reasoning in their hearts, (7) Why doth this man 7 thus speak blasphemies ? Who can forgive sins but God only ? (8) And 9 immediately, when Jesus perceived in his spirit that they so rea soned within themselves, he said unto them, Why rea son ye these things in your hearts ? (9) Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee ; or to say, Arise, and take up thy bed, and walk? (10) But that ye may know that the (18) And, behold, men 6 brought in a bed a man which was taken with a palsy : and they sought means to bring him in, and to lay him before him. (19) And when they could not find by what way they might bring him in because of the multi tude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus. (20) And when he saw their faith, he said unto him, Man, thy sins are for given thee. (21) And the scribes and the Pharisees began to reason, saying, Who is this which speak eth blasphemies ? Who can forgive sins, but God alone ? (22) But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts ? (23) Whether is easier, to say, Thy sins be forgiven thee ; or to say, 10 Rise up and walk ? (24) But that ye may know that the Sou 1 45. a, or, the 2 2. Omit straightway 8 2. no longer room for them 4 2. not even about 8 17. was with him to heal. 9 8. straightway 6 18. bring on 10 23. Arise 7 7. speak thus ? he blasphemeth : 9 4, Many ancient authorities read seeing. §§ 83-35.] UNTIL THE SECOND. 23 MATT. IX. 1 power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. (7) And he arose, and departed to his house. (8) But when the multitude saw it, they 'marvelled, and glo rified God, which had given such l power unto men. MARK II. Son of man hath 'power on earth to forgive sins, (he saith to the sick of the palsy,) (n) I say unto thee, Arise, and take up thy bed, and go thy way into thine house. (12) And 2 immediately he arose, took up the bed, and went forth before them all ; somuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. LUKE V. of man hath 1 power upon earth to forgive sins, (lie said unto tlie sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house. (25) And immedi ately he rose up before them, and took up that whereon he lay, and de parted to his own house, glorifyiug God. (26) Aud they were all amazed, and they glorified God, and were filled with fear, say ing, We have seen strange things to day. § 35. The Call of Matthew. — Capernaum. Matt. IX. 9. (9) And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the 4 receipt of custom : and he saith unto him, Follow me. And he arose, and followed him. Mark II. 13, 14. (13) And he went forth again by the sea side ; and all the multitude resorted unto him, and he taught them. (14) And as he passed by, he saw Levi the son of Alphaeus sitting at the 4 receipt of custom, and said unto him, Follow me. And he arose and followed him. ' Luke V. 27, 28. (27) And after these things he went forth, and saw a publican, named Levi, sitting at the 4receipt of custom : and he said unto him, Follow me. (28) And he 5 left all, rose up, and followed him. 1 6, etc. Or, authority 2 12. he arose, and straightway took 8 8. were afraid 1 9, etc. place of toll 6 28. forsook PART IV. OUE LORD'S SECOND PASSOVER, AND THE SUBSEQUENT TRANSACTIONS UNTIL THE THIRD. TIME : One year § 36. The Pool of Bethesda ; the Healing of the Infirm Man ; and our Lord's subse quent Discourse. — Jerusalem. John V. 1-41. AFTER this there was 1 a feast of the Jews ; and Jesus went up to Jerusalem. (2) Now there is at Jerusalem by the sheep gate a pool, which is called in the Hebrew tongue 2 Bethesda, having five porches. (3) In these lay a great multitude of impotent folk, of blind, halt, withered, 8 waiting for the moving of the water. (4) For an angel went down at a certain season into the pool, and troubled the water : whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. (5) And a certain man was there, which had an infirmity thirty and eight years. (6) When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole ? (7) The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool : but while I am coming, another steppeth down before me. (8) Jesus saith unto him, Rise, take up thy bed, and walk. (9) And 4 immediately the man was made whole, and took up his bed, and walked : 6 and on the same day was the sabbath. (10) The Jews therefore said unto him that was cured, It is the sabbath day : it is not lawful for thee to carry thy bed. (11) He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. (12) Then asked they him, What man is that which said unto thee, Take up thy bed, and walk ? (13) And he that was healed wist not who it was : for Jesus had conveyed himself away, a multitude being in that place. (14) Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole : sin no more, lest a worse thing come unto thee. (15) The man departed, and told the Jews that it was Jesus, which had made him whole. (16) And therefore did the Jews persecute Jesus, 6and sought to slay him, because he had done these things on the sabbath day. (17) But Jesus answered them, My Father worketh 'hitherto, and I work. (18) Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but 8 said also that God was his Father, making himself equal with God. (19) Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son likewise. (20) For the Father loveth the Son, and sheweth him all things that himself doeth : and he will shew him greater works than these, that ye may marvel. (21) For as the Father raiseth up the dead, and quickeneth them ¦ even so the Son quickeneth whom he will. (22) For the 1 1. Many ancient authorities read the feast. 8 9. now it was the sabbath on that day. 2 2. Some ancient authorities read Bethsaida, 8 16. Omit and sought to slay him others, Bethzatha. J 17. even until now 8 3, 4. Omit waiting, etc., to end of ver. 4 (teit). 8 18. also called God his own Fattier 4 9. straightway §§ 36, 37.] FROM THE SECOND PASSOVER TO THE THIRD. 25 JOHN V. Father judgeth no man, but hath committed all judgment unto the Son : (23) that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. (24) Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath ever lasting life, and shall not come into condemnation ; but is passed from death unto life. (25) Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God : and they that hear shall live. (26) For as the Father hath life in himself ; so hath he given to the Son to have life in him self ; (27) and hath given him authority to execute judgment also, because he is the Son of man. (28) Marvel not at this : for the hour is coming, iu the which all that are in the graves shall hear his voice, (29) and shall come forth ; they that have done good, unto the resurrection of life ; and they that have done evil, unto the res urrection of damnation." (30) I can of mine own self do nothing : as I hear, I judge : and my judgment is just ; because I seek not mine own will, but the will of the Father which hath sent me. (31) If I bear witness of myself, my witness is not true. (32) There is another that beareth witness of me, and I know that the witness whieh he witnesseth of me is true. (33) Ye sent unto John, and he bare witness unto the truth. (34) But I receive not testimony from man : but these things I say, that ye might be saved. (35) He was *a burning and a shining light : and ye were willing for a season to re joice in his light. (36) But I have greater witness than that of John : for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. (37) And the Father himself, which hath sent me, hath borne vitness of me. Ye have neither heard his voice at any time, nor seen his shape. (38) And ye have not his word abiding in you : for whom he hath sent, him ye be lieve not. (39) 2 Search the Scriptures ; for in them ye think ye have eternal life : and they are they which testify of me. (40) And ye will not come to me, that ye might have life. (41) I receive not honour from men. (42) But I know you, that ye have not the love of God in you. (43) I am come in my Father's name, aud ye receive me not : if another shall come in his own name, him ye will receive. (44) How can ye be lieve, which receive honour one of another, and seek not the honour 8that cometh from God only ? (45) Do not think that I will accuse you to the Father : there is one that accuseth you, even Moses, in whom ye trust. (46) For had ye believed Mo ses, ye would have believed me : for he wrote of me. (47) But if ye believe not his writings, how shall ye believe my words ? § 37. The Disciples pluck Ears of Grain on the Sabbath. — On the way to Galilee ? Matt. XII. 1-8. (1) At that time Jesus went on the sabbath day through the corn ; and his disciples were an huugered, and began to pluck the ears of corn, and to eat.6 (2) But when the Phari sees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. (3) But he said unto them, Mark II. 23-28. (23) And it came to pass, that he went through the corn fields on the sabbath day ; and his disciples be gan, as they went, to pluck the ears of corn.6 (24) And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful ? (25) And he said unto them, Have Luke VI. 1^5. (1) And it came to pass on 4the second sabbath af ter the first, that he went through the corn fields ; and Hs disciples plucked the ears of corn, and did eat, rubbing them in their hands.6 (2) And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days ? (3) And Jesus answering a 29. Comp. Dan. 12 : 2. 1 35. the lamp that burneth and shineth 2 39. Ye search the scriptures, because (text) 8 44. that cometh from the only God : some ancient authorities read the only one. 4 1. a sabbath : many ancient authorities insert second-first. b 1, etc. Deut. 23 : 25. 26 FROM OUR LORD'S SECOND PASSOVER [Part IV. MATT. XII. Have ye not read what Da vid did, when he was an hungered, and they that were with him ; a (4) how he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, nei ther for them which were with him, but only for the priests ? (5) Or have ye not read in the law,6 how that on the sabbath days the priests in the temple profane the sabbath, and are blameless ? (6) But I say unto you, That in this place is one greater than the temple. (7) But if ye had known what this meaneth, I will have mercy, and not sacri fice,0 ye would not have con demned the guiltless. (8) For the Son of man is Lord 1 even of the sabbath day. MAKK II. ye never read what David did, when he had need, and was an hungered, he, and they that were with him ? " (26) how he went into the house of God, in the days of Abiathar the high priest, and did eat the shew bread, which is not lawful to eat but for the priests, and gave also to them which were with him ? them said, Have ye not read so much as this, what David did, when himself was an hungered, and they whieh were with him ; ° (4) how he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him ; which it is not lawful to eat but for the priests alone ? (27) And he said unto them, The sabbath was made for man, and not man for the sabbath : (28) therefore the Son of man is Lord also of the sabbath. (5) And he said unto them, That the Son of man is Lord 2 also of the sabbath. § 38. The Healing ofthe Withered Hand on the Sabbath. — Galilee. Matt. XII. 9-14. (9) And when he was de parted thence, he went into their synagogue : (10) and, behold, s there was . a man which had his hand with ered. And they asked him, saying, Is it lawful to heal on the sabbath days ? that they might accuse him. (11) And he said unto them, What man shall there be among you, that shall have one sheep, and if ' it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out ? ( 1 2) How much then is a man better than a sheep ? Wherefore it is lawful to do 9 well on the sabbath days. Mark III. 1-6. Luke VI. 6-11. (1) And he entered again into the synagogue ; and there was a man there which had 4a with ered hand. (2) And they watched him, wheth er he would heal him on the sabbath day ; that they might accuse him. (6) And it came to pass 2 also on another sabbath, that he entered into the synagogue and taught : and there was 6a man whose right hand was with ered. (7) And the scribes and Pharisees watched him, whether he would heal on the sabbath day ; that they might find 6 an accusation against him. (8) But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. (9) Then said Jesus unto them, I will ask you one thing ; Is it lawful on the sabbath days to do good, or to do 8 evil ? to save life, or to destroy it f (10) And look ing round about upon them all, (3) And he saith unto the man which had 4 the with ered hand, Stand forth. (4) And he saith unto them, Is it lawful to do good on the sabbath days, or to do 8 evil ? to save life, or to kill ? But they held their peace. (5) And when he had looked round about on them with anger, being grieved for the hard- a 3, etc. 1 Sam. 21 : 1-7. b 5. Num. 28 : 9, 10, 18, 19. c 7. Hos. 6 : 6. 1 8. Omit even 2 5, 6. Omit also 3 10. a man having a withered liand 4 1, 3. his hand withered 0 6. a man there, and his 8 7. hoiv ta accuse him 7 11. this 8 4, 9. harm « 12. good 37-40.] UNTIL THE THIRD. 27 MATT. XII. (13) Then saith he to the man, Stretch forth thine hand. And he stretched it forth ; and it was restored whole, like as the other. (14) Then the Pharisees went out, and 2held a council against him, how they might destroy him. mark III. ness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out : and his hand was restored * whole as the other. (6) And the Pharisees went forth, aud straight way took counsel with the Herodians against him, how they might destroy him. he said unto the man, Stretch forth thy hand. And he did so : aud his hand was restored J whole as the other. ( [ 1 ) And they were filled with madness ; and com muned one with another what they might do to Jesus. § 39. Jesus arrives at the Sea of Tiberias, and is followed by Multitudes. Galilee. ¦ Lake of Matt. XII. 15-21. Mark III. 7-12. (15) But when Jesus knew it, he with drew himself from thence : and great multitudes followed him, and he healed them all ; (7) But Jesus withdrew himself with his disciples to the sea : and a great mul titude from Galilee 8 followed him, and from Judiea, (8) and from Jerusalem, and from Idumea, 4 and from beyond Jor dan ; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. (9) Aud he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. (10) For he had healed many ; insomuch that they pressed upon him for to touch him, as many as had plagues. (11) And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. ( 1 2) And he straitly charged them that they should not make him known. MATT. XII. (16) and charged them that they should not make him known : (17) that it might be fulfilled which was spoken by 5 Esaias the prophet, saying," (18) Behold my servant, whom I have chosen ; my beloved, in whom my soul is well pleased : I will put my Spirit upon him, and he shall shew judgment to the Gentiles. (19) He shall not strive nor cry ; neither shall any man hear his voice in the streets. (20) A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. (21) And in his name shall the Gentiles 6 trust. § 40. Jesus withdraws to the Mountain, and chooses the Twelve ; the Multitudes follow Him. — Near Capernaum. [Horns of Hattin.] Mark III. 13-19. Luke VI. 12-19. (13) And he goeth up into 7a moun tain, and calleth unto him whom he would : and they came unto him. (14) And he 8 ordained twelve, that they should be with him, and that he might send them forth to preach, (15) and Matt. X. %A. to have power 9 to neai — (2) Now the names sicknesses, and to cast out of the twelve apostles are devils. (16) And Simon he (12) And it came to pass in those days, that he went out into ' a mountain to pray, and continued all night in prayer to God. (13) And when it was day, he called unto him his disci ples : and of them he chose twelve, whom also he named apostles ; (14) Si mon, (whom he also named 1 5, 10. Omit whole as the other 2 14. took counsel 8 7. followed: and from 4 8. and beyond Jordan, and about Tyre 1 17. Isaiah a 17, 18. Is. 42 : 1 sq. Comp. Is. 11 : 10. 6 21. hope ¦> 13, 12. the. 8 14. appointed 8 15. Omit to heal sickness, and 28 FROM OUR LORD'S SECOND PASSOVER [Part IV. MATT. X. these; The first, Simon, who is called Peter, and Andrew his brother ; James the son of Zebedee, and John his brother ; (3) Phil ip, and Bartholomew ; Thomas, and Matthew the publican ; James the son of Alphaeus, and 8 Lebb«us, whose surname was Thad- daeus ; (4) Simon the 5 Ca- naanite, and Judas Iscar iot, who also betrayed him. MARK III. surnamed Peter ; (17) and James the son of Zebedee, and John the brother of James ; and he surnamed them Boanerges, which is, The sons of thunder : (18) and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddjeus, and Simon the 6Canaanite, (19) and Judas Iscariot, which also betrayed him : — LUKE VI. Peter,) and Andrew his brother, James and John, Philip and Bartholomew, (15) Matthew and Thomas, James the son of Alphaeus, and Simon * called Zelotes, (16) and Judas the 2 brother of James, and Judas Iscar iot, which 4also was the traitor. (17) And he came down with them, and stood 6in the plain, and the com pany of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases ; (18) and they that were vexed with unclean spirits : and they were healed. (19) And the whole multitude sought to touch him : for 7 there went virtue out of him, and healed them all. § 41. The Sermon on the Mount. — Near Capernaum. [Horns of Hattin.] Matt. V. l.-VIII. 1. Luke VI. 20-49. (20) And he lifted up his eyes on his disciples, and said, Blessed be ye poor : for yours is the kingdom of God. (21) Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now : for ye shall laugh. (1) And seeing the multitudes, he went up into 8 a mountain : and when he was set, his disciples came unto him : (2) and he opened his mouth, and taught them, saying, (3) Blessed are the poor in spirit : for theirs is the kingdom of heav en. (4) Blessed are they that mourn : for they shall be comforted. (5) Blessed are the meek : for they shall inherit the earth." (6) Blessed are they which do hunger and thirst after right eousness : for they shall be filled. (7) Blessed are the merciful : for they shall obtain mercy. (8) Blessed are the pure in heart : for they shall see God. (9) Blessed are the peace-makers : for they shall be called 9the children of God. (10) Blessed are they which are perse cuted for righteousness' sake : for theirs is the kingdom of heaven. (11) Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. (12) Rejoice, and be exceeding glad : for great is your reward in heaven : for so persecuted they the prophets which were before you. (22) Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. (23) Rejoice ye in that day, and leap for joy : for, behold, your reward is great in heaven : for in the like maimer did their fathers unto the prophets. (24) But woe unto you that are rich I for ye have received your consola tion. (25) Woe unto you that are full ! for ye shall hunger. Woe unto you that laugh now ! for ye shall mourn and weep. (26) Woe unto you, when all men shal] speak well of you ! for so did their fathers to the false prophets. — 1 15. which ivas called the Zealot 2 16. son (text) 8 3. Thaddozus; 4 16. Omit also 8 4, 18. Cananazan, or, Zealot 8 17. on a level place 7 19. power came forth from him 8 1. the a 5. Comp. Ps. 37 : 11, 22, 29, 31 0 9. sons §40,41.] UNTIL THE THIRD. 29 MATT. V. (13) ^e we the salt of the earth : but if the salt have lost his savour, wherewith shall it be salted ? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. (14) Ye are the light of the world. A city that is set on an hill cannot be hid. (15) Neither do men light a handle, and put it under a bushel, but on - a candlestick ; and it giveth light unto all that are in the house. (16) 8 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. (17) Think not that I am come to destroy the law, or the prophets : I am not come to destroy, but to fulfil. (iS) For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till 4 all be fulfilled. (19) Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven : but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. (20) For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. (21) Ye have heard that it was said 6by them of old time," Thou shalt not kill ; and whosoever shall kill shall be in danger of the judgment : (22) but I say unto you, That whosoever is angry with his brother "without a cause, shall be in danger of the judgment : and whosoever shall say to his brother, Raca, shall be in danger of the council : but whosoever shall say, Thou fool, shall be in danger of 7 hell fire. (23) Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee ; (24) leave there thy gift before the altar, and go thy way ; first be reconciled to thy brother, and then come and offer thy gift. (25) Agree with thine adversary quickly, while thou art in the way with him ; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. (26) Verily I say unto thee, Thou shalt by no means eome out thence, till thou hast paid the uttermost farthing. (27) Ye have heard that it was said 8 by them of old time,6 Thou shalt not commit adultery : (28) but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. (29) And if thy right eye offend thee, pluck it out, and cast it from thee : for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into 9 hell. (30) And if thy right hand offend thee, cut it off, and cast it from thee : for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into 9 hell. (31) It hath been said,0 Whosoever shall put away his wife, let him give her a writing of divorcement : (32) but I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery : and whosoever shall marry her that is divorced committeth adultery. (33) Again, ye have heard that it hath been said 5 by them of old time,'' Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths : (34) but I say unto you, Swear not at all ; neither by heaven ; for it is God's throne : (35) nor by the earth ; for it is his footstool : neither by Jerusalem ; for it is the city of the great King. (36) Neither shalt thou swear by thy head, because thou canst not make one hair white or black. (37) But let your communication be, Yea, yea ; Nay, nay : for whatsoever is more than these cometh of 10 evil. (38) Ye have heard that it hath been said,e An eye for an eye, and a tooth for a tooth : (39) but I say unto you, That ye resist not n evil : but whosoever shall J smite thee on thy right cheek, turn to — (29) And unto him that smiteth thee him the other also. (40) And. if any on the one cheek offer also the other ; 1 15. lamp ' 27. Omit by them of old time 2 15. the stand b 27. Ex. 20 : 14. 8 16. Even so let your light shine 9 29, 30. Gr. Gehenna. * IS. all things be accomplished c 31. Deut. 24 : 1. 8 21, 33. io them d 33. Ex. 20 : 7 ; Lev. 19 : 12 ; Deut. 23 : 21. a 21. Ex. 20 : 13 ; Lev. 24 : 21. 10 37. the evil one (text) 8 22. Omit without a cause : many ancient e 38. Ex. 21 : 24 ; Lev. 24 : 20. authorities insert. u 39- him that is evil (text) 7 22. hell of fire : Gr. Gehenna of fire. 30 FROM OUR LORD'S SECOND PASSOVER [Part IV. MATT. V. LUKE VI. man will sue thee at the law, and take and him that taketh away thy cloak for- away thy coat, let him have thy cloak bid not to take thy coat also. (30) Give also. (41) And whosoever shall xcom- to every man that asketh of thee ; and pel thee to go a mile, go with him twain, of him that taketh away thy goods ask (42) Give to him that asketh thee, and them not again. from him that would borrow of thee turn not thou away. (43) Ye have heard that it hath been said," Thou shalt love thy neighbour, and hate thine enemy. (44) But I say unto — (27) But I say unto you which hear, you, Love your enemies, 2 bless them Love your enemies, do good to them that curse you, do good to them that which hate you, (28) bless them that hate you, and pray for them which 8 de- curse you, and pray for them which de- spitefully use you, and persecute you ; spitefully use you. — (45) that ye may be the children of your Father which is in heaven : for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. (46) For if ye love (32) For if ye love them which love you, what reward have them which love you, what thank have ye ? do not even the publicans the same ? ye ? for sinners also love those that love (47) And if ye salute your brethren them. (33) And if ye do good to them only, what do ye more than others ? do which do good to you, what thank have not even the 4 publicans so ? ye ? for sinners also do even the same. (34) And if ye lend to them of whom ye hope to receive, what thank have ye ? for sinners also lend to sin ners, to receive as much again. (35) But love ye your enemies, and do good, and lend, 6 hoping for nothing again ; and your reward shall be great, and ye shall be 6 the children of the Highest : for he is kind unto the unthankful and to the evil. (48) 7Be ye therefore perfect, even as (36) Be ye 8 therefore merciful, as your your Father which is in heaven is per- Father 9 also is merciful. feet. VI. (1) Take heed that ye do not your righteousness before men, to be seen of them : otherwise ye have no reward of your Father which is in heaven. (2) Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. (3) But when thou doest alms, let not thy left hand know what thy right hand doeth : (4) that thine alms may be in secret : and thy Father which seeth in secret himself shall reward thee 10 openly. (5) And when n thou prayest, thou shalt not be as the hypocrites are : for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. (6) But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret ; and thy Father which seeth in secret shall reward thee 10 openly. (7) But when ye pray, use not vain repetitions, as the hea then do : for they think that they shall be heard for their much speaking. (8) Be not ye therefore like unto them : for your Father knoweth what things ye have need of before ye ask him. (9) After this manner therefore pray ye : Our Father which art in heaven, Hallowed be thy name. (10) Thy kingdom come. Thy will be done in earth, as it is in heaven. (11) Give us this day our daily bread. (12) And for give us our debts, as we forgive our debtors. (13) And lead us not into temptation, a 41. Gr. impress. < 47. Gentiles the same 8 36. Omit therefore a 43. Comp. Lev. 19 : 18. 8 35. never despairing ; some ° 36. Omit also 2 44. Omit bless them lhat curse ancient authorities read despairing 10 4, 6. Omit openly you, do good lo them that hate you of no man. u 5. ye pray, ye shall 8 44. Omit despiiefully use you, ° 35. sons of the Most High and T 48. Ye therefore shall be ML] UNTIL THE THIRD. 31 MATT. VI. but deliver us from * evil. 2For thine is the kingdom, and the power and the flory, for ever. Amen. (14) For if ye forgive men their trespasses, your heavenly 'ather will also forgive you : (15) but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. (16) Moreover when ye fast, be not, as the hypocrites, of a sad countenance : for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. (17) But thou, when thou fastest, anoint thine head, and wash thy face ; (18) that thou appear not unto men to fast, but unto thy Fa ther which is in secret : and thy Father, which seeth in secret, shall reward thee 8 openly. ( 1 9) Lay not up for yourselves treasures upon earth, where moth and rust doth cor rupt, and where thieves break through and steal : (20) but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: (21) for where 4your treasure is, there will 4your heart be also. (22) The light of the body is the eye : if therefore thine eye be sin- fle, thy whole body shall be full of light. (23) But if thine eye be evil, thy whole ody shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness ! (24) No man can serve two masters : for either he will hate the one, and love the other ; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. (25) Therefore I say unto you, 6 Take no thought for your life, what ye shall eat, or what ye shall drink ; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment ? (26) Behold the 6 fowls of the air : for they sow not, neither do they reap, nor gather into barns ; yet your heavenly Father feedeth them. Are ye not much better than they ? (27) Which of you by 7 taking thought can add one cubit unto his 8 stature ? (28) And why 9 take ye thought for raiment ? Consider the lilies of the field, how they grow ; they toil not, neither do they spin : (29) and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. (30) Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith ? (3 1 ) 10 Therefore take no thought, saying, What shall we eat ? or, What shall we drink ? or, Wherewithal shall we be clothed ? (32) (For after all these things do the Gentiles seek :) for your heavenly Father knoweth that ye have need of all these things. (33) But seek ye first n the kingdom of God, and his righteousness ; and all these things shall be added unto you. (34) 10 Take therefore no thought for the morrow : for the morrow 12 shall take thought for the things of itself. Sufficient unto the day is the evil thereof. MATT. VII. LUKE VI. VII. (1) Judge not, that ye be not (37) Judge not, and ye shall not be judged. (2) For with what judgment judged : condemn not, and ye shall not ye judge, ye shall be judged : and with be condemned : forgive, and ye shall be what measure ye mete, it shall be meas- forgiven : (38) give, and it shall be given ured to you u again. unto you ; good measure, pressed down, and shaken together, and. running over, shall men give into your bosom. For 14 with the same measure that ye mete withal it shall be measured to you again. (39) And he spake a parable unto them, Can the blind lead the blind ? shall they not both fall into the ditch ? (40^1 The disciple is not above his master : but every one 1Bthat is perfect shall be (3) And why be- as his master. (41) And why beholdest holdest thou the mote that is in thy thou the mote that is in thy brother's 1 13. the evil one (text) 8 27. Or, age 2 13. Omit For thine, etc. (text) : many authorities 9 28. are ye anxious some ancient, but with variations, insert. 10 31, 34. Be not therefore anxious 8 18. Omit openly n 33. his kingdom 4 21. thy 12 34. will be anxious for itself 8 25. Be not anxious 13 2. Omit again 8 26. birds of the heaven u 38. with what measure ye mete il shall ' 27. being anxious ls 40. when he is perfected 32 FROM OUR LORD'S SECOND PASSOVER [Part IV. LUKE VI. eye, but 1 perceivest not the beam that is in thine own eye ? (42) 2 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye ? Thou hypocrite, east out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. — (31) And as ye would that men should do to you, do ye also to them likewise. MATT. VII. brother's eye, but considerest not the beam that is in thine own eye ? (4) Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye ; and behold, a beam is in thine own eye ? (5) Thou hypocrite, first cast out the beam out of thine own eye ; and then shalt thou see clearly to cast out the mote out of thy brother's eye. (6) Give not that which is holy unto the dogs, neither east ye your pearls be fore 3 swine, lest they trample them under their feet, and turn again and rend you. (7) Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you : (8) for every one that asketh receiveth ; and he that seeketh findeth ; and to him that knocketh it shall be opened. (9) Or what man is there of you, whom if his son ask bread, will he give him a stone ? (10) Or if he ask a fish, will he give him a serpent ? (1 1) If ye then, being evil, know how to give good gifts unto your children, how much more shall your Fa ther whieh is in heaven give good things to them that ask him ? (12) Therefore all things whatsoever ye would that men should do to you, do ye even so to them : for this is the law and the prophets. (13) Enter ye in at the 'strait gate : for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat : (14) because 4 strait is the gate, and 6 narrow is the way, which leadeth unto life, and few there be that find it. (15) Beware of false prophets, which come to you in sheep's cloth ing, but inwardly they are ravening wolves. (16) Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles ? (17) Even so every good tree bringeth forth good fruit ; but 7 a corrupt tree bringeth forth evil fruit. (18) A good tree cannot bring forth evil fruit, neither can a cor rupt tree bring forth good fruit. (19) Ev ery tree that bringeth not forth good fruit is hewn down, and cast into the fire. (20) Wherefore by their fruits ye shall know them. (2 1 ) Not every one that saith unto me, Lord, Lord, shall enter into the king dom of heaven ; but he that doeth the will of my Father which is in heaven. (22) Many will say to me in that day, Lord, Lord, have we not prophesied in thy name ? and in thy name have cast out devils ? and in thy name done many wonderful works ? (23) And then will I profess unto them, I never knew you : depart from me, ye that work iniquity. (24) Therefore whosoever heareth these sayings of mine, and doeth them, 9 1 will liken him unto a wise man, which — (44) For 6 every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. — (43) For a good tree bringeth not forth corrupt fruit ; neither doth a corrupt tree bring forth good fruit. — (45) 7 A good man out of the good treasure of his heart bringeth forth that which is good ; and 7 an evil man out of the evil treasure s of his heart bringeth forth that which is evil : for of the abundance of the heart his mouth speaketh. (46) And why call ye me Lord, Lord, and do not the things which I say 1 (47) Whosoever cometh to me, and hear eth my sayings, and doeth them, I will shew you to whom he is like : (48) he is like a man which built an house, and 1 41. considerest 2 42. Or 8 6. the swine 4 13, 14. narrow 8 14. straitened 8 44. each 7 17, 45. the 8 45. Omit of his heart D 24. shall be likened §§41,42.] UNTIL THE THIRD. 33 MATT. VII. built his house upon 1 a rock : (25) and the rain descended, and the floods came, and the winds blew, and beat upon that house ; and it fell not : for it was founded upon 1 a rock. (26) And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand : (27) and the rain descended, and the floods came, and the winds blew, and beat upon that house ; and it fell : and great was the fall of it. (28) And it came to pass when Jesus astonished at his doctrine : (29) for he not as the scribes. VIII. (1) When he was come down lowed him. LUKE VI. digged deep, and laid the foundation on 1 a rock : and when the flood arose, the stream 2beat vehemently upon that house, and could not shake it : 8 for it was founded upon a, rock. (49) But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth ; against which the stream 2 did beat vehemently, and 4 immediately it fell ; and the ruin of that house was -great. had ended these sayings, the people were taught them as one having authority, and from the mountain, great multitudes fol- § 42. The Healing of the Centurion's Servant. — Capernaum. Matt. VHI. 5-13. Luke VII. 1-10. (5) And when Jesus was entered into Capernaum, there came unto him a cen turion, beseeching him, (6) and saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. (1) Now when he had ended all his say ings in the audience of the people, he en tered into Capernaum. (2) And a cer tain centurion's servant, who was dear unto him, was sick, and ready to die. (3) And when he heard of Jesus, he sent unto him 5 the elders of the Jews, beseeching him that he would come and 6 heal his servant. (4) And when they came to Jesus, they besought him 7 instantly, saying, That he was worthy for whom he should do this : (5) for he loveth our nation, and 8 he hath built us a synagogue. (6) Then Jesus went with them. (7) And Jesus saith unto him, I will come and heal him. (8) The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof : but 9 speak 10 the word only, and my servant shall be healed. (9) For 12 I am a man under authority, having soldiers under me : and I say to this man, Go, aud he goeth ; and to another, Come, and he cometh ; aud to my servant, Do this, and he doeth it. (10) AVhen Jesus heard it, he marvelled, and said to them that fol lowed, Verily I say unto you, 18I have not found so great faith, no, not in Israel. (11) And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven : (12) but the 14 children of the kingdom shall be cast out into outer darkness : there shall be And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself : for I am not worthy that thou shouldest enter under my roof : (7) wherefore neither thought I myself worth}' to come unto thee : but 11 say 10 in a word, and my servant shall be healed. (8) For I also am a man set under authority, having under me sol diers, and I say unto one, Go, and he goeth ; and to another, Come, and he cometh ; and to my servant, Do this, and he doeth it. (9) When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed bim, I say unto you, I have not found so great faith, no, not in Israel. 1 24, etc. the - 48, 49. brake 3 4S. because il liad been well builded (text) 4 49. straigldway 8 3. Omit the 8 3. save 7 i. earnestly 8 5. himself hath 9 S. only say tlie word i 10 8, 7. Gr. with a word. 11 7. say the word <2 9. I also 13 10. Many ancient au thorities read With no man in Israel have I found so great faith. 14 12. sons 34 FROM OUR LORD'S SECOND PASSOVER [Part IV. MATT. VIII. weeping and gnashing of teeth. (13) And Jesus said unto the centurion, 60 thy way ; and as thou hast believed, so be it done unto thee. And his servant was healed in 1 the selfsame hour. (10) And they that were sent, return ing to the house, found the servant whole 2 that had been sick. § 43. The Raising of ihe Widow's Son. — Nain. Luke VII. 11-17. (11) And it came to pass 8 the day after, that he went into a city called Nain ; and many of his disciples went with him, and much people. (12) Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow : and much people of the city was with her. (13) And when the Lord saw her, he had compassion on her, and said unto her, Weep not. (14) And he came and touched the bier : and they that bare him stood still. And he said, Young man, I say unto thee, Arise. (15) And he that was dead sat up, and began to speak. And he delivered him to his mother. (16) And there came a fear on all : and they glorified God, saying, That a great prophet is risen up among us : and, That God hath visited his people. ( 1 7) And this rumour of him went forth throughout all Judaea, and throughout all the region round about. § 44. John the Baptist in Prison sends Disciples to Jesus. Capernaum ? - Galilee : Matt. XI. 2-19. Luke VII. 18-35. (2) Now when John had heard in the prison the works of Christ, he sent 4two of his disciples, (3) and said unto him, Art thou he that 6 should come, or do we look for another ? (18) And the disciples of John shewed him of all these things. (19) And John, calling unto him two of his disciples sent them to Jesus, saying, Art thou he that 6 should come ? or look we for another ? (20) When the men were come unto him, they said, John 6 Baptist hath sent us unto thee, saying, Art thou he that 6 should come ? or look we for another ? (21) And in 1 that same hour he cured many of their infirmities and plagues, and of evil spirits ; and unto many that were blind he (22) Then Jesus answering (4) Jesus answered and said unto them, 7 Go and shew John again those things whieh ye do hear and see : (5) the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them." (6) And blessed is he, whosoever shall not be offended in me. (7) And as 8 they departed, Jesus be gan to say unto the multitudes concern ing John, What went ye out into the wilderness to see ? A reed shaken with the wind ? (8) But what went ye out for to see ? A man clothed in soft raiment ? Behold, they that wear soft clothing are in kings' houses. (9) But 'what gave sight. said unto them, Go your way, and tell John what things ye have seen and heard ; how that the blind see,, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gos pel is preached." (23) And blessed is he, whosoever shall not be offended in me. (24) And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see ? A reed shaken with the wind ? (25) But what went ye out for to see ? A man clothed in soft raiment ? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. (26) But what went ye out for to see 1 1 13, 21. that hour 2 10. Omit that had been sick 8 11. soon afterwards (text) 4 2. by his 8 3, etc. cometh « 20. the Baptist 7 4. go your way and tell John the things a 5, etc. Comp. Is. 35 : 5 sq. 8 7. these went their way 0 9. wherefore (text) §§ 42-45.] UNTIL THE THIRD. 35 MATT. XI. iwent ye out for to see ? A prophet ? yea, I say unto you, and more than a prophet, (io) For this is he, of whom it is written," Behold, I send my messen ger before thy face, which shall prepare thy way before thee, (u) Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist : notwithstanding he that is 2 least in the kingdom of heaven is greater than he. (12) And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. (13) For all the prophets and the law prophesied until John. (14) And if ye will receive it, this is 4 Elias, which was for to come.6 (15) He that hath ears to hear, let him hear. (16) But whereunto shall I liken this generation ? It is like unto children sit ting in the 6 markets, and calling unto their fellows, (17) and saying, We have piped unto you, and ye have not danced ; we have mourned unto you, and ye have not lamented. (18) For John came nei ther eating nor drinking, and they say, He hath a devil. (19) The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a wine bibber, a friend of publicans and sinners. But wisdom is justified 7 of her children. LUKE VII. A prophet ? Yea, I say unto you, and much more than a prophet. (27) This is he, of whom it is written," Behold, I send my messenger before thy face, which shall prepare thy way before thee. (28) For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist : but he that is 2 least in the kingdom of God is greater than he. (29) Aud all the people that heard him, and the pub licans, justified God, being baptized with the baptism of John. (30) But the Phar isees and lawyers rejected 8the counsel/ of God against themselves, being not bap. tized of him. (31) 5And the Lord said, Whereunto then shall I liken the men of this gener ation ? and to what are they like? (32) They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced ; we have mourned to you, and ye have not wept. (33) For John the Baptist came neither eating bread nor drinking wine ; and ye say, He hath a devil. (34) The Son of man is come eating and drinking ; and ye say, Behold a gluttonous man, and a wine-bibber, a friend of publicans and sin ners ! (35) But wisdom is justified of all her children. § 45. Reflections of Jesus on appealing to his Mighty Works. — Capernaum. Matt. XI. 20-30. (20) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not : (21) Woe unto thee, Chorazin ! woe unto thee, Beth saida ! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. (22) But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. (23) And thou, Capernaum, 8 which art exalted unto heaven, shalt be brought down to hell : for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. (24) But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. (25) At that time Jesus answered and said, I 9 thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. (26) Even so, Father : for so it seemed good in thy 1 9. went ye out? to see a prophet ? (text) a 27, etc. Mai. 3 : 1. 2 28, 11. but little: Gr. lesser. 8 30. for themselves the counsel of God 4 14. Elijah 0 14. Mai. 4 : 5. 8 31. Omit And the Lord said 8 16. marketplaces 7 19. by her works (text) 8 23. shalt thou be exalted unto heaven f thou shalt go down (text) unto Hades : 0 25. Or, praise 36 FROM OUR LORD'S SECOND PASSOVER [Part IV. matt. XI. sight. (27) All things are delivered unto me of my Father : and no man knoweth the Son, but the Father ; neither knoweth any man the Father, save the Son, and he to whomsoever the Son a will reveal him. (28) Come unto me, all ye that labour and are heavy laden, and I will give you rest. (29) Take my yoke upon you, and learn of me ; for I am meek and lowly in heart : and ye shall find rest unto your souls. (30) For my yoke is easy, and my burden is light. § 46. While sitting at meat with a Pharisee, Jesus is anointed by a Woman who had been a Sinner. — Capernaum ? Luke VII. 36-50. (36) And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. (37) And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Phari see's house, brought an alabaster box of ointment, (38) and stood at his feet behind him weeping, and began to 2 wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. (39) Now when the Pharisee which had bidden him saw it, he spake within him self, saying, This man, if he were 8a prophet, would have known who and what manner of woman this is that toucheth 4 him : for she is a sinner. (40) And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. (41) There was a certain creditor which had two debtors : the one owed five hundred pence, aud the other fifty. (42) And when they had 6 noth ing to pay, he e frankly forgave them both. Tell me therefore, which of them will love him most ? (43) Simon answered and said, I suppose that he, to whom he for gave most. And he said unto him, Thou hast rightly judged. (44) And he turned to the woman, and said unto Simon, Seest thou this woman ? I entered into thine house, thou gavest me no water for my feet : but she hath 7 washed my feet with tears, and wiped them with the hairs of her head. (45) Thou gavest me no kiss : but 8 this woman, since the time I came in, hath not ceased to kiss my feet. (46) Mine head with oil thou didst not anoint : but 8 this woman hath anointed my feet with ointment. (47) Wherefore I say unto thee, Her sins, which are many, are for given ; for she loved much : but to whom little is forgiven, the same loveth little. (48) And he said unto her, Thy sins are forgiven. (49) And they that sat at meat with him began to say within themselves, (50) Who is this that 9 forgiveth sins also ? And he said to the woman, Thy faith hath saved thee ; go in peace. § 47. Jesus, ivith the Twelve, makes a Second Circuit in Galilee. Luke VIII. 1-3. (1) And it came to pass 10 afterward, that he went n throughout every city and vil lage, preaching and shewing the glad tidings of the kingdom of God : and the twelve were with him, (2) and certain women, which had been healed of evil spirits and infirmities, Mary oalled Magdalene, out of whom went seven devils, (3) and Joanna the wife of 12 Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance. 1 27. willeth to 1 44. wetted 2 38. wet s 45, 46. ske 3 39. Some ancient authorities read the prophet 9 50. even forgiveth sinst 4 39. him, lhat she 10 1. s00n afterwards 8 42. not wherewith « 1. about through cities and villages o 43. Omit/ranWy is 3. Chuzas (Am.) §§ 45-48.] UNTIL THE THIRD. 37 § 48. The Healing of a Demoniac. The Scribes and Pharisees blaspheme. — Galilee. Mark III. 19-30. — (19) And Hhey went into an house. (20) And the multitude cometh together vigain, so that they could not so much as eat bread. (21) And when his friends heard of it, they went out to lay hold ou him : for they said, He is beside himself. Matt. XII. 22-37. (22) Then was brought unto him one possessed with a devil, blind, and dumb : and he healed him, insomuch that 2 the blind and dumb both spake aud saw. (23) And all the people were amazed, and said, 8 Is not this the son of David ? (24) But when the Pharisees heard it, they said, This fellow doth not cast out devils, but 6 by Beelzebub the prince of the devils. (25) And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself, is brought to des olation ; and every city or house divided against itself shall not stand : (26) and if Satan cast out Satan, he is divided against himself ; how shall then his kingdom stand ? (27) And if I 5 by Beelzebub cast out devils, by whom do your children east them out? therefore they shall be mark III. (22) And the scribes which came down from Jerusa lem, said, He hath Beel zebub, and 6 by the prince of the devils casteth he out devils. (23) And he called them unto him, and said unto them in parables, How can Satan cast out Satan? (24) And if a kingdom be divided against itself, that kingdom camiot stand. (25) And if an house be divided against itself, that house cannot stand. (26) And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. Luke XI. 14, 15, 17-23. (14) And he was casting out a devil, and it was dumb. And it came to pass when the devil was gone out, 2the dumb spake ; and the people wondered. (15) But some of them said, He casteth out devils * through Beel zebub the chief of the devils. — (17) But he, knowing their thoughts, said unto them, Every kingdom divided against itself, is brought to desola tion ; and a house divided against a house falleth. (iS) If Satan also be di vided against himself, how shall his kingdom stand ? because ye say that I east out devils 4 through Be elzebub. (19) And if I 5 by Beelzebub cast out devils, by whom do your sons cast them out ? there- your judges. (28) But if I cast out devils fore shall they be your judges. (20) But if ""6 by the Spirit of God, then the kingdom I with the finger of God cast out devils, no doubt the kingdom of ttt n i ¦ (jod is eome upon you. (21) When 7 a strong man 8 armed keepeth his palace, his goods are in peace : (22) but when a stronger than he shall come upon him, and overcome him, he taketh from him all his ar mour wherein he trusted, and divideth his spoils. (23) He that is not with me is against me : and he that gathereth not with me scattereth. of God is come 6unto you. (29) Or else, how can one enter into 'a strong man's house, and spoil his goods, except he first bind the strong man ? and then he will spoil his house. matt. xii. (30) He that is not with me is against me ; and he that gathereth not with me scattereth 9 abroad. (27) No man can enter into 7 a strong man's homse, and spoil his goods, ex cept he will first bind the strong man ; and then he will spoil his house. mark m. (31) Wherefore I say unto you, All (28) Verily I say unto you, All sins shall manner of sin and blasphemy shall be be forgiven unto the sons of men, and forgiven unto men : but the blasphemy blasphemies wherewith soever they shall 1 19. he cometh 2 22, 14. the dumb man 3 23. Is this : Am., Can this be 4 15, 18. by. Gr. in. 8 24, etc. Gt. in. 6 2S. upon 7 29, etc. the 8 21. fully armed » 30. Omit abroad 38 FROM OUR LORD'S SECOND PASSOVER [Part IV. MARK III. blaspheme : (29) but he that shall blas pheme against the Holy Ghost hath never forgiveness, but is 2 in danger of eternal damnation : (30) because they said, He hath an unclean spirit. against the Holy Ghost shall not be for given 1 unto men. (32) And whosoever speaketh a word against the Son of man, it shall be forgiven him : but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to eome. (33) Either make the tree good, and his fruit good ; or else make the tree cor rupt, and his fruit corrupt : for the tree is known by his fruit. (34) O generation of vipers, how can ye, being evil, speak good things ? for out of the abundance of the heart the mouth speaketh. (35) 3 A good man out of the good treasure of the heart bringeth forth good things : and 8 an evil man out of the evil treasure bringeth forth evil things. (36) But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. (37) For by thy words thou shalt be justified, and by thy words thou shalt be condemned. § 49. The Scribes and Pharisees seek a Sign. Our Lord's Reflections. — Galilee. Matt. XII. 38-45. (38) Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. (39) But he answered and said to them, An evil and adulterous generation seeketh after a sign ; and there shall no sign be given to it, but the sign of the prophet 6 Jonas : (40) for as 6 Jonas was three days and three nights in the whale's belly ;" so shall the Son of man be three days and three nights in the heart of the earth. (41) The men of Nineveh shall 6rise in judgment with this generation, and shall condemn it : because they repented at the preaching of 6 Jonas ; 6 and behold, a greater than 5 Jonas is here. (42) The queen of the south shall rise up in the judgment with this generation, and shall condemn it : for she came from the ut termost parts of the earth to hear the wisdom of Solomon ; c and, behold, a greater than Solomon is here. Luke XI. 16, 24-36. (16) And others tempting him, sought of him a sign from heaven. — (29) And when the people were gathered thick to gether, he began to say, 4 This is an evil generation : they seek a sign ; and there shall no sign be given it, but the sign of 6 Jonas the prophet. (30) For as 6 Jonas was a sign unto the Ninevites," so shall also the Son of man be to this generation. — (32) The men of Nineveh shall 6rise up in the judgment with this generation, and shall condemn it : for they repented at the preaching of 6 Jo nas ; 6 and, behold, a greater than 6 Jonas is here. — (31) The queen of the south shall rise up in the judgment with the men of this generation, and condemn them : for she came from the uttermost parts of the earth to hear the wisdom of Solomon ; c and, behold, a greater than Solomon is here. — (33) -N° man, when he hath lighted a ' candle, putteth it in a 8 secret place, neither under 9 a bushel, but on 10 a candlestick, that they whieh come in may see the light. (34) The ' light of the body is the eye : therefore when thine eye is single, thy whole body also is full of light ; but when thine eye is evil, thy body also is full of darkness. (35) n Take heed therefore that the light which is in thee be not darkness. (36) If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when 12 the bright shining of a candle matt. xii. doth give thee liggt_ (43) When the unclean spirit is gone — (24) When the unclean spirit is gone 1 31 . Omit unto men 2 29. guilty of an eternal sin 8 35. the 4 29. This generation is an tvU generation 8 39, etc. Jonah a 40, etc. Jon. 1 : 17. 8 41, 32. stand vp b 41, etc. Jon. 3 : 4, 5. c 42, etc. 1 K. 10 : 1 sq. 7 33, 34. lamp 8 33. cellar * 33. the »» 33. the stand 11 5. Look there fore whether the i°- 36. the lamp with ils bright shin. §§ 48-51.] UNTIL THE THIRD. 39 MATT. xii. out of a man, he walketh through dry places, seeking rest, and findeth none. (44) Then he saith, I will return into my house from whence I came out ; and when he is come, he findeth it empty, swept, and garnished. (45) Then goeth he, and taketh with himself seven other spirits more x wicked than himself, and they enter in and dwell there : and the last state of that man '- is worse than the first. Even so shall it be also unto this 1 wicked generation. unto him, Blessed is the womb that bare (28) But he said, Yea rather, blessed keep it. LUKE XI. out of a man, he walketh through dry places, seeking rest ; and finding none, he saith, I will return unto my house whence I came out. (25) And when he cometh, he findeth it swept and gar nished. (26) Then goeth he, and taketh to him seven other spirits more 1 wicked than himself ; aud they enter in, and dwell there : and the last state of that man 2is worse than the first. (27) Aud it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said thee, and the paps which thou hast sucked. are they that hear the word of God, and § 50. The True Disciples of Christ his nearest Relatives. — Galilee. Matt. XII. 46-50. (46) While he yet talked to the people, behold, his mother and his brethren stood without, 5 desiring to speak with him. (47) Then one said unto him, Behold, thy mother and thy breth ren stand without, 6 desir ing to speak with thee. (48) But he answered and said unto him that told him, Who is my mother ? and who are my brethren ? (49) And he stretched forth his hand toward his disciples, and said, Behold my mother and my breth ren ! (50) For whosoever shall do the will of my Fa ther which is in heaven, 8 the same is my brother, and sister, and mother. Mark III. 31-35. (31) 3 There came then his brethren and his moth er, and, standing without, sent unto him, calling him. (32) And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. (33) And he answered them, saying, Who is my mother, 7 or my brethren ? (34) And he looked round about on them which sat about him, and said, Be hold my mother and my brethren ! (35) For who soever shall do the will of God, the same is my broth er, and my sister, and mother. Luke VIII. 19-21. (19) 4 Then came to him his mother and his breth ren, and could not come at him for the press. (20) And it was told him 6 by certain which said, Thy mother and thy brethren stand without, desiring to see thee. (21) And he an swered and said unto them, My mother aud my brethren are these which hear the word of God, and do it. § 51. At a Pharisee's Table, Jesus denounces Woes against the Pharisees and others. — Galilee. Luke XI. 37-54. (37) And as he spake, a certain Pharisee besought him to dine with him : and he went in, and sat down to meat. (38) And when the Pharisee saw it, he marvelled that he had not first washed before dinner. (39) And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter ; but your inward part is full of ravening and wickedness. (40) Ye fools, did not he that made 9 that which is without make 10 that which is within also ? (41) But rather give n alms 1 26, 45. evil 8 45, 26. becometh 8 31. And there come his mother and his brethren; * 19. And there came 8 46, 47. seeking 8 20. Omit by certain which said 7 33. « 50. 8 40. I» 40. and he the outside the inside 11 41. for alms those things which are within (text) : or, ye can 40 FROM OUR LORD'S SECOND PASSOVER [Part IV. LUKE XI. of such things as ye have ; and, behold, all things are clean unto you. (42) But woe unto you, Pharisees ! for ye tithe mint and rue and all maimer of herbs, and pass over judgment and the love of God : these ought ye to have done, and not to leave the other undone. (43) Woe unto you, Pharisees ! for ye love the 1 uppermost seats in the synagogues, and greetings in the markets. (44) Woe unto you, scribes and Pharisees, hypocrites ! for ye are as graves which appear not, and the men that walk over them 2 are not aware of them. (45) Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also. (46) And he said, Woe unto you also, ye lawyers ! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the bur dens with one of your fingers. (47) Woe unto you ! for ye build the sepulchres of the prophets, and your fathers killed them. (48) 8 Truly ye bear witness, that ye allow the deeds of your fathers : for they indeed killed them, and ye build their sepulchres. (49) Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute : (50) that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation ; (51) from the blood of Abel unto the blood of i Zacharias, which perished between the altar and the 6 temple : " verily I say unto you, It shall be re quired of this generation. (52) Woe unto you, lawyers ! for ye have taken away the key of knowledge : ye entered not in yourselves, and them that were entering in ye hindered. (53) And 6 as he said these things unto them, the scribes and the Phari sees began to urge him vehemently, and to provoke him to speak of many things : (54) laying wait for him, 7 and seeking to catch something out of his mouth, 8 that they might accuse him. § 52. Jesus discourses to his Disciples and the Multitude. — Galilee. Luke XII. 1-59. (1) In the mean time, when there were gathered together an innumerable multi tude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, whieh is hypocrisy. (2) For there is nothing covered, that shall not be revealed ; neither hid, that shall not be known. (3) Therefore whatsoever ye have spoken in darkness shall be heard in the light ; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. (4) And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. (5) But I will forewarn you whom ye shall fear : Fear him, which after he hath killed hath power to cast into 9 hell ; yea, I say unto you, Fear him. (6) Are not five sparrows sold for two farthings, and not one of them is forgotten before God ? (7) But even the very hairs of your head are all numbered. Fear not therefore : ye are of more value than many sparrows. (8) Also I say unto you, Whosoever shall confess me be fore men, him shall the Son of man also confess before the angels of God : (9) but he that denieth me before men shall be denied before the angels of God. (10) And whosoever shall speak a word against the Son of man, it shall be forgiven him : but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. (1 1) And when they bring you unto the synagogues, and unto magistrates, and powers, *° take ye no thought how or what thing ye shall answer, or what ye shall say : (12) for the Holy Ghost shall teach you in the same hour what ye ought to say. (13) And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. (14) And he said unto him, Man, who made me a judge, or a divider over you ? (15) And he said unto them, Take heed, and n be ware of covetousness : for a man's life consisteth not in the abundance of the things 1 43. chief 8 53. when he was come out from thence 2 44. know it not 7 54. Omit and seeking 8 48. So ye are witnesses and consent unto ' 54. Omit that they might accuse him 4 51. Zachariah 8 4. Gr. Gehenna. 8 51. sanctuary: Gr. house. io 11. benot anxious a 51. Gen. 4 : 8 ; 2 Chr. 24 : 20 sq. » 15. keep yourselves from all § 51, 52.] UNTIL THE THIRD. 41 LUKE XII. which he possesseth. (16) And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully : (17) and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits ? (18) And he said, This will I do : I will pull down my barns, and build greater ; and there will I bestow all my 1 fruits and my goods. (19) And I will say to my soul, Soul, thou hast much goods laid up for many years ; take thine ease, eat, drink, and be merry. (20) But God said unto him, Thou fool, this night thy soul shall be required of thee : then whose shall those things be, which thou hast provided ? (21) So is he that layeth up treasure for himself, and is not rich toward God. (22) And he said unto his disciples, Therefore 1 say unto you, 2Take no thought for your life, what ye shall eat ; neither for the body, what ye shall put on. (23) The life is more than meat, and the body is more than raiment. (24) Consider the ravens : for they neither sow nor reap ; which neither have storehouse nor barn ; and God feedeth them : how much more are ye better than the 8 fowls? (25) And which of you 4 with taking thought can add to his 6 stature one cubit ? (26) If ye then be not able to do that thing which is least, why take ye thought for the rest ? (27) Consider the lilies how they grow : they toil not, they spin not ; and yet I say unto you, 6 that Solomon in all his glory was not arrayed like one of these. (28) If then God so clothe 7 the grass, which is to day in the field, and to morrow is cast into the oven ; how much more will he clothe you, O ye of little faith ? (29) And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. (30) For all these things do the nations of the world seek after : and your Father knoweth that ye have need of these things. (31) But rather seek ye 8the kingdom of God ; and all these things shall be added unto you. (32) Fear not, little flock ; for it is your Father's good pleasure to give you the kingdom. (33) Sell that ye have, and give alms ; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. (34) For where your treasure is, there will your heart be also. (35) Let your loins be girded about, and your lights burning ; (36) and ye yourselves like unto men 9 that wait for their lord, when he will return from the wedding ; that, when he cometh and knocketh, they may open unto him 10 immedi ately. (37) Blessed are those servants, whom the lord when he cometh shall find watching : verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. (38) And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. (39) And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. (40) Be ye n therefore ready also : for the Son of man com eth at an hour when ye think not. (41) Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all ? (42) And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give ihem their portion of meat in due season ? (43) Blessed is that servant, whom his lord when he cometh shall find so doing. (44) Of a truth I say unto you, that he will make him ruler over all that he hath. (45) But and if that servant say in his heart, My lord delayeth his coming ; and shall begin to beat the menservants, and maidens, and to eat and drink, and to be drunken ; (46) the lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the 12 unbelievers. (47) And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. (48) But he that knew not, aud did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required : and to whom men have committed much, of him they will ask the more. 1 18 corn * 25. Or, age ' 36. looking 2 22. Be not anxious « 27. Even 10 36. straightway 3 24. birds 7 28. the grass in the field, which to-day is, and " 40. Omit therefore 4 25. by being anxious 8 31. his kingdom (text) 12 46. unfaithful 42 FROM OUR LORD'S SECOND PASSOVER [Part IV. LUKE XII. (49) I am come to 1 send fire on the earth ; and what will I, if it be already kindled ? (50) But I have a baptism to be baptized with ; and how am I straitened till it be accomplished ! (51) Suppose ye that I am come to give peace on earth? I tell you, Nay ; but rather division : (52) for from henceforth there shall be five in one house divided, three against two, and two against three. (53) The father shall be divided against the son, and the son against the father ; the mother against the daughter, and the daughter against the mother ; the mother in law against her daughter in law, and the daughter in law against her mother in law. (54) And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower ; and so it is. (55) And when ye see the south wind blow, ye say, There will be heat ; and it cometh to pass. (56) Ye hypocrites, ye can discern the face of the sky and of the earth ; but how is it that ye do not discern this time ? (57) Yea, and why even of yourselves judge ye not what is right ? (58) 2 When thou goest with thine adversary to the magistrate, a as thou art in the way, give diligence that thou mayest be delivered from him ; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. (59) I tell thee, thou shalt not 4 depart thence, till thou hast paid the very last mite. § 53. The Slaughter of Certain Galilaeans. Parable of the Barren Fig Tree. — Galilee. Luke XIII. 1-9. (1) There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. (2) And Jesus answering said unto them, Suppose ye that these Galiheans were sinners above all the Galikeans, because they suffered such things ? (3) I tell you, Nay : but, except ye repent, ye shall all likewise perish. (4) Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem ? (5) I tell you, Nay : but, except ye repent, ye shall all likewise perish. (6) He spake also this parable ; A certain man had a fig tree planted in his vine yard ; and he came and sought fruit thereon, and found none. (7) Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none : cut it down ; why 6 cumbereth it the ground ? (8) And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it : (9) and if it bear 6 fruit, well: and if not, then after that thou shalt cut it down. § 54. Parable of the Sower. — Lake of Galilee : Near Capernaum ? Matt. XIII. 1-23. Mark IV. 1-25. (1) The same day went Jesus out of (1) And he began again to teach by the house, and sat by the sea side, the sea side : and there was gathered (2) And great multitudes unto him a 7 great multitude, so that were gathered together he entered into a ship, and unto him, so that he went sat in the sea ; and the T VTTT 4—18 into a ship, and sat ; and whole multitude was by IjUKE . the whole multitude stood the sea, on the land. (4) And when 8 much on the shore. (3) And (2) And he taught them people were gathered to- he spake many things unto many things by parables, gether, and were come to them in parables, saying, and said unto t^im in his him out of every city, he Behold, 9a sower went doctrine, (3) Hearken; spake by 6. the 18 8. As he said » 6, 6. straightway " 9. He lhat 18 9. Omit to hear (text) " 9. Who hath 20 11. Unto you it is given 21 11. is given the mystery 22 10. the rest a 12, etc. Is. 6 : 9, 10. 28 14. Isaiah 24 12. turn again 28 12. it should 44 FROM OUR LORD'S SECOND PASSOVER [Part IV. MATT. XIII. shall not understand ; and seeing ye shall see, and shall not perceive : (15) for this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed ; lest at any time they should see with their eyes, and hear with their ears, and should understand with iheir heart, and should 1 be converted, and I should heal them. (16) But blessed are your eyes, for they see : and your ears, for they hear. (17) For verily I say unto you, That many prophets and righteous men have de sired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them. (18) Hear ye therefore the parable of the sower. (19) When any one heareth the word of the kingdom, and understandeth it not, then cometh the 3 wicked one, and catcheth away that which was sown in his heart. This is he 6 which received seed by the way side. (20) But he 6 that re ceived the seed into 7 stony places, 8 the same is he that heareth the word, and 4 anon with joy receiveth it ; (21) yet hath he not root in himself, but 9 dureth for a while : for when tribula tion or persecution ariseth because of the word, 4by and by he is offended. (22) He also 6 that received seed among the thorns is he that heareth the word ; and the care of 14this world, and the deceitfulness of riches choke the word, and he becometh unfruit ful. (23) But he "that re ceived seed 17 into the good ground is he that heareth the word, and understand eth it ; which also beareth (13) And he said unto them, Know ye not this parable ? and how then will ye know 2all para bles? LUKE vm. (14) The sower soweth the word. (15) And these are they by the way side, where the word is sown ; but when they have heard, ( this ) Now the parable ia The seed is the word of God. (12) Those by the way side, are they that hear ; then cometh the Satan cometh 4 immediate- devil, and taketh away the ly, and taketh away the word out of their hearts, lest they should believe and be saved. (13) They on the rock are they, which, when they hear, re ceive the word with joy ; and these have no root, which for a while believe, and in time of temptation fall away. word that was sown their hearts. (16) And these are they likewise whieh are sown on 7 stony ground ; who, when they have heard the word, 4 immediately receive it with gladness ; (17) and have no root in themselves, and so endure 10 but for a time : after ward, when affliction or persecution ariseth for the word's sake, 4 immediately they are offended. (18) And 11 these are they which are sown among 12 thorns ; 16 such as hear the word, (19) and the cares of 14this world, and the deceitful ness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. (20) And these are they which are sown 17 on good ground ; such as hear the word, and receive it, and 19 bring forth fruit, some (14) And that which fell among 12 thorns, 18 are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. (15) But that 16on the good ground 18are they, which in an honest and good heart, having heurd the word, keep it, and 1 15. turn agaiA 2 13. all the 8 19. evil 4 15, etc. straightway 8 15. in them 6 10, etc. that was sown 7 20, 16. the rocky places 8 20. this 9 21. endureth 18 17. for a while : then 11 18. other-: K 18, 14. the thorns 13 14. these are they lhat have heard, and as they go on their way, they are choked " 22, 19. the 18 18. these 78 15. in " 23, 20. upon the 18 15. these are such as in "> 20. bear f mil, thirty- fold, and sixtyfold, and a hundredfold. 54, 55.] UNTIL THE THIRD. 45 MATT. XIII. LUKE VIII. fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. thirtyfold, some sixty, and some an hundred. bring forth fruit with pa tience. MARK IV. LUKE VIII. (21) And he said unto them, Is 1a 2 candle brought to be put under 1a bushel, or under 1 a bed ? and not to be set on J a 8 candlestick ? (22) For there is nothing hid, 4 which shall not be mani fested ; neither was any thing 6kept se cret, but that it should come 7 abroad. (23) If any man have ears to hear, let him hear. (24) And he said unto them, Take heed what ye hear : with what measure ye mete, it shall be measured to you : 9 and unto you that hear shall more be given. (25) For he that hath, to him shall be given : and he that hath not, from him shall be taken even that which he hath. (16) No man, when he hath lighted a a candle, covereth it with a vessel, or putteth it under a bed ; but setteth it on a 8 candlestick, that they which enter in may see the light. (17) For nothing- is ° secret, that shall not be made mani fest ; 8 neither any thing hid, that shall not be known and come 7 abroad. (18) Take heed therefore how ye hear : for whosoever hath, to him shall be given ; and whosoever hath not, from him shall be taken even that which he 10 seemeth to have. § 55. Parable of the Tares. Other Parables. — Near Capernaum ? Matt. XIII. 24-53. (24) Another parable put he forth imto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field : (25) but while men slept, his enemy came and sowed tares among the wheat, and went his way. (26) But when the blade was sprung up, and brought forth fruit, then appeared the tares also. (27) So the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field ? from whence then hath it tares ? (28) He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up ? (29) But he said, Nay ; lest while ye gather up the tares, ye root up also the wheat with them. (30) Let both grow together until the harvest : and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them : but gather the wheat into my barn. Mark IV. 26-34. (26) And he said, So is the kingdom of God, as if a man should cast seed J1into the ground ; (27) and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. (28) 12 For the earth bringeth forth fruit of herself ; first the blade, then the ear, after that the full corn in the ear. (29) But when the fruit 18is brought forth, 14 immediately he 16 putteth in the sickle, because the harvest is come. MATT. XIII. (31) Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field : (32) which indeed is 18the least of all seeds : but when it is grown, it is 19 the greatest among herbs, and be- (30) And he said, 16 Whereunto shall we liken the kingdom of God ? or 17 with what comparison shall we compare it ? (31) It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth : (32) but when it is sown, it grow- eth up, and becometh greater than all 1 21. tlie 2 21, 16. lamp 3 21, 16. stand 4 22. save thai it should be 8 22. made 8 17. hid » 22, 17. to light 8 17. nor anything secret 8 24. and more shall be 78 18. thinketh he lialh (text) 71 26. upon the earth 72 28. Omit For 13 29. is ripe, or, alloweth 74 29. straightway 15 29. putteth forth, or, sendeth forth 18 30. How 77 30. in what parable shall wt set it forth? 18 32. less than all 19 32. greater than the 46 FROM OUR LORD'S SECOND PASSOVER [Part IV. MATT. XIII. MARK IV. cometh a tree, so that the birds of the herbs, and shooteth out great branches ; 1 air come and lodge in the branches so that the 2 fowls of the 1 air may lodge thereof. under the shadow of it. (33) Another parable spake he unto them ; The kingdom of heaven is like nnto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. (34) All these things spake Jesus unto (33) And with many such parables the multitude in parables ; and without spake he the word unto them, as they a parable spake he not unto them : were able to hear it. (34) But without (35) that it might be fulfilled which was a parable spake he not unto them : and spoken by the prophet, saying," I will when they were alone, he expounded all open my mouth in parables ; I will utter things to his disciples. things which have been kept secret from the foundation of the world. (36) Then Jesus sent the multitude away, and went into the house : and his dis ciples came unto him, saying, 8 Declare unto us the parable of the tares of the field. (37) He answered and said unto them, He that soweth the good seed is the Son of man ; (38) the field is the world ; the good seed are the 4 children of the kingdom ; but the tares are the 4 children of the 6 wicked one ; (39) the enemy that sowed them is the devil ; the harvest is the end of the world ; and the reapers are the an gels. (40) As therefore the tares are gathered and burned 6 in the fire ; so shall it be in the end of this world. (41) The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do in iquity ; (42) and shall cast them into a furnace of fire : there shall be wailing and gnashing of teeth. (43) Then shall the righteous shine forth as the sun in the king dom of their Father. 7 Who hath ears 8 to hear, let him hear. (44) Again, the kingdom of heaven is like unto treasure hid in a field ; the which when a man hath found, he hideth, and 9for joy thereof goeth and selleth all that he hath, and buyeth that field. (45) Again, the kingdom of heaven is like unto a merchant man seeking goodly pearls : (46) who, when he had found one pearl of great price, went and sold all that he had, and bought it. (47) Again, the kingdom of heaven is like unto a net, that was cast into the sea, and. gathered of every kind : (48) which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. (49) So shall it be at the end of the world : the angels shall come forth, and sever the wicked from among the just, (50) and shall cast them into the furnace of fire : there shall be wailing and gnashing of teeth. (51) 10 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, nLord. (52) Then said he unto them, Therefore every scribe 12 which is instructed unto the kingdom of heaven is like unto a man that is an house holder, which bringeth forth out of his treasure things new and old. (53) And it came to pass, that when Jesus had finished these parables, he de parted thence. § 56. Jesus directs to cross the Lake. Incidents. The Tempest stilled. — Lake of Galilee. Matt. VIII. 18-27. Mark IV. 35-11. Luke VIII. 22-25. IX. 57-62. (18) Now when Jesus (3s) And the same day, (22) Now it came to saw great multitudes about when the even was come, pass on 18 a certain day, 7 32, 32. heaven 2 32. birds a 35. Ps. 78 : 2. > 36, Explain 4 38. sons s 43. Omit to hear " 51. Omit Lord 8 38. evil !' 44. in Ms joy (text) J2 52. who hath been 8 40. with fire lf> 51. Omit Jesus saith mode a disciple to 7 43. m unto them, 13 22. one of those days §§ 55, 56.] UNTIL THE THIRD. 47 MATT. VIII. him, he gave command ment to depart unto the other side. matt. viii. (19) And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. (20) And Je sus saith unto him, The foxes have holes, and the birds of the 4 air have nests ; but the Son of man hath not where to lay his head. (21) And another of his disciples said unto him, Lord, suffer me first to go and bury my father. (22) But Jesus said unto him, Follow me ; and let the dead bury ' their dead. mark iv. he saith unto them, Let us 'pass over unto the other side. LUKE VIII. that he went into a ship with his disciples : and he said unto them, Let us go over unto the other side of the lake. — IX. (^y) And 2it came to pass, that, as they went in the way, a certain man said unto him, 8 Lord, I will follow thee whithersoever thou goest. (58) And Jesus said unto him, 6 Foxes have holes, and 6 birds of the 4air have nests ; but the Son of man hath not where to lay his head. (59) And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. (60) Jesus said unto him, Let the dead bury 7 their dead : but go thou and preach the kingdom of God. (61) And another also said, Lord, I will follow thee ; but let me first go bid them farewell, which are at home at my house. (62) And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. MATT. VIII. (23) And when he was entered into a ship, his disciples followed him. (24) And, behold, there arose a great tempest iu the sea, insomuch that the ship was covered with the waves : but he was asleep. (25) And 10 his disciples came to him, and awoke him, saying, Lord, save us : we perish. (26) And he saith unto them, Why are ye fearful, O ye of little faith ? Then he arose, and rebuked the winds and the sea ; and there was a great calm. (27) But the men marvelled, saying, What mark iv. (36) And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships. (37) And there arose a jjreat storm of wind, and the waves beat into the ship, so that it was now 8 full. (38) And he was in the 9 hinder part of the ship, asleep on a pillow : and they awake him, and say unto him, Master, carest thou not that we perish ? (39) And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. (40) And he said unto them, Why are ye 12 so fearful ? 18 how is it that ye have no faith ? (41) And they feared ex ceedingly, and said one to another, 14 What manner of LUKE VIII. — (22) And they launch ed forth. (23) But as they sailed he fell asleep : and there came down a storm of wind on the lake ; and they were 8 filled with water, aud were in jeop ardy. (24) And they came to him, and awoke him, saying, Master, master, we perish. Then he n arose, and rebuked the wind and the raging of the water : and they ceased, and there was a calm. (25) And he said unto them, Where is your faith ? And they be ing afraid wondered, say ing one to another, 14 What 7 35. go - 57. Omit it came lo pass, that 3 57. Omit Lord 4 20, 58. heaven 8 58. Tlie foxes 8 58. the birds 7 22, 60. their own 8 23, 37. filling 9 38. stern, asleep on the cushion 78 25. they 77 24. awoke 72 40. Omit so 73 40. have ye not yet faith ? 74 41, 25. Who then is this, that 48 FROM OUR LORD'S SECOND PASSOVER [Part IV. MATT. VIII. manner of man is this, that even the winds and the sea obey him ! mark iv. man is this, that even the wind and the sea obey him? LUKE VIII. manner of man is this ! for he commandeth even the winds and water, and they obey him. § 57. The Two Demoniacs of Gadara. — S. E. Coast of the Lake of Galilee. Matt. VIII. 28-34. IX. 1. Mark V. 1-21. Luke VIII. 26-40. (28) And when he was come to the other side into the country of the 2 Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man 6 might pass by that way. (1) And they came over unto the other side of the sea, into the country of the 3 Gadarenes. (2) And when he was come out of the ship, 4 immediately there met him out of the tombs a man with an un clean spirit, (3) who had his dwelling among the tombs ; and no man could bind him, no, not with chains : (4) because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces : 7 neither could any man tame him. (s) And always, night and day, he was in the moun tains, and in the tombs, crying, and cutting himself with stones. (6) But when he saw Je sus afar off, he ran and worshipped him, (7) and cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God ? I adjure thee by God, that thou torment me not. _ (29) And, behold, they cried out, say ing, What have we to do with thee, 8 Jesus, thou Son of God ? art thou come hither to torment us before the time ? (26) And they arrived at the country of the 'Gadarenes, which is over against Galilee. (27) And when he went forth to land, there met him out of the city a certain man, which had devils 6long time, and ware no clothes, neither abode in any house, but in the tombs. (28) When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high ? I be seech thee, torment me not. (8) For he said unto him, Come out of the man, thou unclean spirit. he was kept bound (9) And he asked him, What is thy name ? And he answered, saying, My name is Legion : for we are many. ( 1 o) And he besought him much that he would not send them away out of the country. LUKE VIII. (29) (For 9he had commanded the unclean spirit to eome out of the man. For oftentimes it had caught him : and with chains and in fetters ; and he brake the bands, and was driven of the devil into the wilderness.) (30) And Jesus asked him, saying, What is thy name ? And he said, Legion : because many devils were entered into him. (31) And they besought him that he would not com mand them to 10 go out into the deep. MATT. VIII. LUKE VIII. (30) And there was a good way off from them an herd of many swine feeding. (31) So the dev- (11) Now there was there n nigh unto the moun tains a great herd of swine feeding. (12) And 12 all the (32) And there was there an herd of many swine feeding on the moun tain : and they besought 7 26. Gerasenes : many ancient authorities read Gergesenes ; others Gadarenes : and so in ver. 37. 2 28. Gadarenes 3 1. Gerasenes 4 2. straightway 8 28. could 8 27. and for a long lime he liad worn 7 4. and no man had strength to 8 29. Omit Jesus 9 29. he commanded : Am., he was commanding 70 31. depart into the abyss 71 11. on the mountain side 72 12. they besought §§ 56, 57.] MATT. VIII. ils besought him, saying, If thou cast us out, 2 suffer us to go away into the herd of swine. (32) And he said unto them, Go. And when they were come out, they went into the 6herd of swine : and, behold, the whole herd 6of swine ran violently down a steep place into the sea, and per ished in the waters. (33) And they that 8 kept them fled, and went their ways into the city, and told every thing ; and what was befallen to the possessed of the dev ils. (34) And, behold, the whole city came out to meet Jesus : and and in his they UNTIL THE THIRD. MARK V. devils besought him, say ing, Send us into the swine, that we may enter into them. (13) And 4 forth with Jesus gave them leave. And the unclean spirits went out, and en tered into the swine : and the herd ran violently down a steep place into the sea, (they were about two thou sand,) and were choked in the sea. (14) And they that fed 9 the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. (15) And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, right mind : 49 LUKE VIII. him that he would 'suffer them to enter into them. And he 8 suffered them. (33) Then went the devils out of the man, and en tered into the swine : and the herd ran violently down a steep place into the lake, and were 7 choked. and when they saw him, they besought him that he would depart out of their '5 coasts. were afraid. (16) And they that saw it 10 told them how it befell to him that was possessed with the devil, and also concern ing the swine. (17) And they began to 12pray him to depart out of their 16 coasts. (18) And when he was come into the ship, he that had been possessed with the devil 17 prayed him that he might be with him. (19) Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had com passion on thee. (20) And he departed, and began to publish in Decapolis how great things Jesus had done for him : and all MATT. IX. (1) And he entered into a ship, and '9 passed over, aud came into his own city. men did marvel. (21) And when Jesus was 19 passed over again by ship unto the other side, much people gathered un to him : and he was nigh unto the sea. (34) When they that fed them saw what was done, they fled, and went and told it in the city and in the country. (3s) Then they went out to see what was done ; and came to Je sus, and found the man, out of whom the devils were dtparted, sitting at the feet of Jesus, clothed, and in his right mind : and they were afraid. (36) They also which saw it told them 11 by what means he that was possessed of the devils was healed. (37) Then the whole multi tude of the country of the 13 Gadarenes round about 14 besought him to depart from them ; for they were great fear : and he went ship, and returned back Now the man out of whom were departed 16 besought him that he might be with him : but Jesus sent him away, saying, (39) Re turn to thine own house, and shew how great things God hath done unto thee. And he went his way, and pub lished throughout the whole city how great things Jesus had done unto him. (40) '8And it came to pass, that, when Jesus was returned, the people gladly received him ; for they were all waiting for him. taken with up into the again. (38) the devils 7 32. give them leave 2 31. send us away 8 32. gave them leave. 4 13. he gave 8 32. Omit herd of 8 32. Omit of swine 7 33. Am., drowned « 33. fed 9 14 them 70 16. declared -1 36. liow 12 17. beseech 13 37. Gerasenes (see ver. 26) ii 37. asked 78 17, 34. borders 78 38. prayed 77 18. besouglU 18 40. And as Jesus relumed 19 21, 1. crossed 50 FROM OUR LORD'S SECOND PASSOVER [Part IV. § 58. Levi's Feast. — Capernaum. Matt. IX. 10-17. (io) And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. (i I) And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sin- (i 2) But when Je sus heard that, he said unto them, They that 5 be whole 6 need not a physician, but they that are sick. (13) But go ye and learn what that meaneth, I will have mercy, and not sacri fice : " for I 7 am not come to call the righteous, but sinners 8 to repentance. (14) Then came to him the disciples of John, say ing, Why do we and the Pharisees fast oft, but thy disciples fast not ? (15) And Jesus said unto them, Can the 10 children of the bride- chamber mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken from them, and then " shall thev fast. (16) No man putteth a piece of '8 new cloth '4 unto an old garment ; for that Mark II. 15-22. __^ (15) And it came to; pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples : for there; were many, and they fol-! lowed him. (16) And when the scribes ' and Pharisees saw 8 him eat with publicans and sinners, ; , they said unto his disci- 1 pies, 4How is it that he, eateth and drinketh with: publicans and sinners ? (17) When Jesus heard it, he saith unto them, They\ that are whole have 110 '. need of the physician, but i they that are sick : ^•VN,V) ; 7-^^(7 I came1 not to call the righteous,, but sinners 8 to repent- Lance. — (18) And the disciples of John 9 and of the Phari sees used to fast : and they come and say unto him, Why do the disciples of John and of the Phari sees fast, but thy disciples fast not ? (19) And Jesus said unto them, Can the 10 children of the bride- chamber fast, while the bridegroom is with them ? as long as they have the bridegroom with them, they cannot fast. (20) But the days will come, when the bridegroom shall be taken away from them, and then " shall they fast in '2 those days. (21) No man also seweth a piece of 18 new cloth on an old garment ; else Luke V. 29-39. (29) And Levi made him a great feast in his own house : and there was a great company of publi cans and of others that sat down with them. (30) But 2 their scribes and Phari sees murmured against his disciples, saying, Why do ye eat and drink with pub licans and sinners ? (30 And Jesus answering said unto them, They that are whole 6 need not a physician ; but they that are sick. (32) I came not to call the righteous, but sinners to repentance. (33) And they said unto him, Why do the disciples of John fast often, and make prayers, and like wise the disciples of the Pharisees ; but thine eat and drink ? (34) And he said unto them, Can ye make the 10 children of the bmdeehamber fast, while the bridegroom is with them? (35) But the days will come, when the bride groom shall be taken away from them, and then " shall they fast in those days. (36) And he spake also a parable unto them ; No man '5 putteth a piece of a new garment 16 upon an 1 16. of the Pharisees (text) 2 30. ihe Pharisees and their scribes 3 16. that lie was eating 4 16. He eateth (text) 8 12. are 8 12, 31. liave no need of a 13. Hos. 6 : 0. Comp. 1 Sam. 15 : 22. 7 13. camp not 8 17, 13. Omit to repentance 8 IS. and the Pharisees were fast- big 10 15, etc. sons 11 15, etc. wUl 72 20. lhat day 73 16, 21. undressed 14 16. upon 15 36. rendeth a piece from 78 36. and putteth it upon an old garment; else he ivill rend the new, §§ 58, 59.] UNTIL THE THIRD. 51 MATT. IX. which ' is put in to fill it up taketh from the gar ment, aud 3the rent is made worse. (17) Neither do men put new wine into old 6 bottles : else the 7 bottles break, and the wine runneth out, and the bottles perish : but they put new wine into 9 new bottles, and both are pre served. MARK 11. 2 the new piece that filled it up taketh away from the old, aud 3 the rent is made worse. (22) And no man putteth new wine into old ° bottles : else ° the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred : but 10 new wine must be put into new bot tles. wine, vl straightway desireth new : for LUKE V. old ; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new 4agreeth not with the old. (37) And no man putteth new wine into old ''bot tles ; else the new wine will burst the 8 bottles, and be spilled, and the bot tles shall perish. (38) But new wine must be put into 9 new bottles ; u and both are preserved. (39) No man also having drunk old he saith, The old is ls better. § 59. The Raising of Jairus' Daughter. The Woman with a Bloody Flux. NAUM. - Caper- Matt. IX. 18-26. Mark V. 22-43. spakethem, (18) While he these things unto behold, there came a cer tain ruler, and worshipped him, saying, (22) And, I4 behold, there cometh one of the rulers of the synagogue, Jairus by name ; and when he saw him, he fell at his feet, (23) and besought him greatly, saying, My little daughter lieth at the point of death : I pray thee, come and lay thy hands on her, that she may be 15 healed ; and she shall live. (24) And Jesus went with him ; and much people followed him, and thronged him. (25) And a 16 certain woman, which had an is sue of blood twelve years, (26) and had suffered many things of many physicians, and had spent all that she had, and was noth ing bettered, but rather grew worse, (27) when she had heard 17 of Jesus, came behind came in the press behind, him, and touched the 18 hem and touched his garment. of his garment: (21) for (28) For she said, If 19I My daughter is even now dead : but come and lay thy hand upon her, and she shall live. (19) And Jesus arose, and followed him, and so did his disciples. (20) And, behold, a wo man, which was diseased with an issue of blood twelve years, Luke VIII. 41-56. (41) And, behold, there came a man named Jairus, and he was a ruler of the synagogue : and he fell down at Jesus' feet, and besought him that he would come into his house : (42) for he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. (43) And a woman hav ing an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, (44) came behind him, and touched the border of his garment : 1 16. should fill il up 2 21. that which should fill it up taketh from il, the new from the old, 3 16, 21. a worse rent is made 4 36. will not agree 8 37, etc. wine-skins 8 22. the wine will burst the skins, and the wine per- isheth, and the skins : 7 17. skins burst, and tlie xoine is spilled, aiul the skins perish: 8 37. skins, and itself will be spilled, and the skins will perish. 9 17, 38. fresh wine-skins 10 22. they put new wine into fresh wine-skins 77 38. Oinit and both are preserved 78 39. Omit straightway 13 39. good (text) 74 22. Omit behold 78 23. made whole, and live. 18 25. Omit certain 77 27. the things concerning 78 20. border 19 28. I touch but his garments 52 FROM OUR LORD'S SECOND PASSOVER [Part IV. MATT. IX. she said within herself, If I 1 may but touch his gar ment, I shall be whole. — (22) And the woman was made whole from that hour. — mark v. may touch but his clothes, I shall be whole. (29) And straightway the fountain of her blood was dried up ; and she felt in her body that she was healed of that plague. LUKE VIII. and immediately her issue of blood stanched. LUKE VIII. (30) And 2 Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my 8 clothes ? (31) And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me ? (32) And he looked round about to see her that had done this thing. (33) But the woman fearing and trembling, kuow- ing what was done in her, came and fell down before him, and told him all the truth. MATT. IX. — (22) But Jesus turned him about, and when he saw her, he said, Daughter, be of good com fort ; thy faith hath made thee whole. — (45) And Jesus said, Who touched me ? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, i and sayest thou, Who touched me ? (46) And Jesus said, Somebody hath touched me : for I 6 perceive that virtue is gone out of me. (47) And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. (34) And he said unto her, Daughter, thy faith hath made thee whole ; go in peace, and be whole of thy plague. (35) While he yet spake, there came from the ruler of the synagogue's house certain whieh said, Thy daughter is dead : why troublest thou the Master any fur ther ? (36) 7 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, 8 Be not afraid, only believe. — MATT. IX. MARK V. (23) And when Jesus (38) And he came into the ruler's house, cometh to the house of the ruler of the synagogue. — (37) And he suffered no man to follow him, save Peter, and James, and John the brother of James. — (38) And he seeth the tumult, and them that (48) And he said unto her, Daughter, 6 be of good comfort : thy faith hath made thee whole ; go in peace. LUKE VIII. (49) While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead ; trouble not the Master. (50) But when Jesus heard it, he answered him, saying, Fear not : believe only, and she shall be made whole. and saw the minstrels and the people making 9 a noise, (24) he said unto them, Give place : for the maid is not dead, but sleepeth. wept and wailed greatly. (39) And when he was come in, he saith unto them, Why make ye 9 this ado, and weep ? the damsel is not dead, but sleepeth. LUKE VIII. (51) And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. (52) And all wept and be wailed her : but he said, Weep not ; she is not dead, but sleepeth. 7 21. do 2 30. straightway Jesus, perceiv ing in himself that the power pro ceeding from him had gone forth, 8 30. garments 4 45. Omit and sayest thou, Who touched me ? 8 46. perceived that power had gone forth from me. 8 48. Omit be of good comfort : 7 36. But Jesus, nol heeding (or, overhearing) the word spoken, saith 8 36. Fear not 9 23, 39. a tumult §§ 59-61.] UNTIL THE THIRD. 53 and took her by .the hand, and the maid arose. (26) And the fame hereof went abroad into all that land. And they laughed (40) And they laughed him him to scorn. (25) But to scorn. But when he when the people were put had put them all out, he forth, he went in, taketh the father and the mother of the damsel, and them that were with him, and entereth iu where the damsel was lying. (41) And he took the damsel by the hand, and said unto her, Talitha cumi ; which is, be ing interpreted, Damsel, I say unto thee, arise. (42) And straightway the damsel arose, and walked ; for she was of the age of twelve years. And they were astonished with a great astonishment. (43) And he charged them straitly that no man should know it ; and commanded that something should be given her to eat. § 60. Two Blind Men healed, and a Dumb Spirit cast out. — Capernaum ? Matt. IX. 27-34. (27) And 4 when Jesus departed thence, two blind men followed him, crying, and saying, Thou son of David, have mercy on us. (28) And when he was come into the house, the blind men came to him : and Jesus saith unto them, Believe ye that I am able to do this ? They said unto him, Yea, Lord. (29) Then touched he their eyes, saying, According to your faith be it unto you. (30) And their eyes were opened ; and Jesus straitly charged them, saying, See that no man know it. (31) But they, when they were departed, spread, abroad his fame in all that country (32) As they went out, behold, they brought to him a dumb man possessed with a devil. (33) And when the devil was cast out, the dumb spake : and the multi tudes marvelled, saying, It was never so seen in Israel. (34) But the Pharisees said, He casteth out devils 6 through the prince of the devils. (S3) And they laughed him to scorn, knowing that she was dead. (54) And he l put them all out, and took her by the hand, and called, say ing, Maid, arise. (55) And her spirit came again, and she arose 2 straightway : and he commanded 3 to give her meat. (56) And her parents were astonished : but he charged them that they should tell no man what was done. § 61. Jesus again at Nazareth, and again rejected. Matt. XIII. 54-58. (54) And when he was come into his own country, he taught them in their synagogue, insomuch that they were as tonished, and said, Whence hath this man this wisdom, and these mighty works ? (S5) Is not this the carpenter's son ? is not his mother called Mary? and his brethren, James, and 7 Joses, and Simon, and Judas ? (56) And his sisters, are they not all with us ? Whence then hath Mark VI. 1-6. (1) And he went out from thence, and came into his own country ; and his dis ciples follow him. (2) And when the sabbath day was come, he began to teach in the synagogue : and many hearing him were astonished, saying, From whence hath this man these things ? and what wisdom is this which is given unto him, 6 that even such mighty works are wrought by his hands ? (3) Is not this the car penter, the son of Mary, the brother of James, and Joses, and of 8 Juda, and Si mon ? and are not his sisters here with us ? And they were offended at him. 1 54. omit put them all out, and 2 55. immediately 3 55. lhat something be given her to eat 4 27. as Jesus passed by from thence 7 3. Joseph 8 34. by, or, in 8 55. Judas 6 2. and what mean such migldy works wrought 54 FROM OUR LORD'S SECOND PASSOVER [Part IV. MATT. xiii. this man all these things? {S7) And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. (58) And he did not many mighty works there because of their unbelief . mark vi. (4) But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. (5) And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. (6) And he marvelled because of their unbelief. — § 62. A Third Circuit in Galilee. The Twelve instructed and sent forth. — Galilee. Matt. IX. 35-38, X. 1, 5^2. XI. 1. Mark VI. 6-13. — (6) And he went round about the villages teaching. (35) And Jesus went about all the cities and vil lages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing 1 every sickness and x every disease among the people. (36) But when he saw the multitudes, he was moved with compassion on them, because they 2 fainted, and were scattered abroad, as sheep having no shepherd. (37) Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are tew ; (38) pray ye therefore the Lord of the harvest, that he will sent forth labourers into his harvest. _ T„. „ „ mark vi. Luke IX. 1-6. (7) And he called unto him the twelve, and began to send them forth by two and two ; and gave them 4 power over unclean spir its ; (1) Then he called 8his twelve disciples together, and gave them power and authority over all dev ils, and to cure diseases. (2) And he sent them to preach the kingdom of God, and to heal the sick. X. (1) And when he had called unto him his twelve disciples, he gave them 4 power against un clean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. — (s) These twelve Jesus sent forth, and commanded them, saying, Go not into 5the way of the Gentiles, and into any city of the Samaritans enter ye not : (6) but go rather to the lost sheep of the house of Israel. (7) And as ye go, preach, saying, The kingdom of heaven is at hand. (8) Heal the sick, 6 cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. (9) Provide neither gold, nor silver, nor brass in your purses ; (10) 7nor scrip for your journey, neither two coats, neither shoes, 10nor yet staves : for the workman is worthy of his meat. (11) And into whatsoever city or 12 town ye shall en ter, inquire who in it is worthy ; and there abide till ye go thence. (12) And when ye come into an house, salute it. (13) And if the house be worthy, let peace come upon it : but if it be not worthy, let your peace return to you (8) and commanded them that they should take nothing for their journey, save a staff only ; 9 no scrip, no bread, no money in their purse : (9) but be shod with sandals ; and not put on two coats. ( I o) And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. (3) And he said unto them, Take nothing for your jour ney, neither 8 staves, nor scrip, neither bread, nei ther money ; neither have two coats u apiece. (4) And whatsoever house ye enter into, there abide, aud thence depart. your 7 35. all manner of 2 3G. were distressed and scattered, 3 1. the twelve together 4 1, 7. authority over 8 5. any way 8 8. raise the dead, cleanse tlie lepers 7 10. no wallet 8 3. staff, nor wallet 9 8. no bread, no wallet 70 10. nor staff 11 3. Omit apiece 12 11. village §§61,62.] UNTIL THE THIRD. 65 MATT. X. MARK VI. LUKE IX. (14) And whosoever shall (11) And (5) And not receive you, nor hear J whosoever shall not re- 2 whosoever will not re- your words, when ye de- ceive you, 3 nor hear you, ceive you, when ye go out part out of that house or when ye depart thence, of that city, shake off the city, shake off the dust of shake off the dust under very dust from your feet your feet. (15) Verily I your feet for a testimony for a testimony against say unto you, It shall be 4 against them. 6 Verily them. more tolerable for the land I say unto you, It shall be of Sodom and Gomorrah, more tolerable for Sodom and Gomorrah iu the day of judgment, in the day of judgment, than for that city. than for that city. (16) Behold, I send you forth as sheep in the midst of wolves : be ye therefore wise as serpents, and harmless as doves. (17) But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagoo-ues ; (18) and ye shall be brought before governors and kings for my sake, for a testi mony 6 against them and the Gentiles. (19) But when they deliver you up, 7 take no thought how or what ye shall speak : for it shall be given you in that same hour what ye shall speak. (20) For it is not ye that speak, but the Spirit of your Father which speaketh in you. (21) And the brother shall deliver up the brother to death, and the father the child : and the children shall rise up against their par ents, and cause them to be put to death. (22) And ye shall be hated of all men for my name's sake : but he that endureth to the end shall be saved. (23) But when they persecute you in this city, flee ye into 8 another : for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be eome. (24) The disciple is not above his master, nor the servant above his lord. (25) It is enough for the disciple that he be as his master, and the servant as his lord : if they have called the master of the house Beelzebub, how much more shall they call them of his household ? (26) Fear them not therefore : for there is nothing cov ered, that shall not be revealed ; and hid, that shall not be known. (27) What I tell you in darkness, that speak ye in light : and what ye hear in the ear, that preach ye upon the housetops. (28) And fear not them which kill the body, but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in 9 hell. (29) Are not two sparrows sold for a farthing ? and one of them shall not fall on the ground without your Father. (30) But the very hairs of your head are all numbered. (31) Fear ye not therefore, ye are of more value than many spar rows. (32) 10 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. (33) But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. (34) Think not that I am come to send peace on earth : I came not to send peace, but a sword. (35) For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. (36) And a man's foes shall be they of his own household." (37) He that loveth father or mother more than me is not worthy of me : and he that loveth son or daughter more than me is not worthy of me. (38) And he that taketh not his cross, and fol- loweth after me, is not worthy of me. (39) He that fiudeth his n life shall lose it : and he that loseth his n life for my sake shall find it. (40) He that receiveth you receiveth me ; and he that receiveth me receiveth him that sent me. (41) He that receiveth a prophet in the name of a prophet shall receive a prophet's reward ; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. (42) And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. XI. (1) And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. 7 11. whatsoever place 8 11. Omit Verily, to close of verse. 9 28. Gr. Gehenna. ' 5. as many as receive you nol 8 18. to 70 32. Every one therefore who 3 11. and they hear you nol 7 19. be nol anxious a 36. Comp. Mic. 7 : 6. 4 11. unto ' 8 23. next , 7> 39. Or, soul 56 FROM OUR LORD'S SECOND PASSOVER [Part IV. LUKE IX. (12) And they went out, and preached (6) And they departed, and went that men should repent. (13) And they 1 through the towns, preaching the gos- cast out many devils, and anointed with pel, and healing every where. oil many that were sick, and healed them. § 63. Herod holds Jesus to be John the Baptist, whom he had just before beheaded. — Galilee ? PeRjEA. Matt. XIV. 1, 2, 6-12. Mark VI. 14-16, 21-29. Luke IX. 7-9. (1) At that time Herod the tetrarch heard of the fame of Jesus, (2) and said unto his servants, This is John the Baptist ; he is risen from the dead ; and therefore mighty works do shew forth themselves in him. — (14) And king Herod heard of him; (for his name was spread abroad :) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth them selves in him. (15) Others said, That it is 2 Elias. And others said, That it is a prophet, 3 or as one of the prophets. (16) But when Herod heard thereof, he said, 4 It is John, whom I beheaded : he is risen from the dead. — (7) Now Herod the te trarch heard of all that was done by him : and he was perplexed, because that it was said of some, that John was risen from the dead ; (8) and of some, that 2 Elias had appeared ; and of others, that one of the old prophets was risen again. (9) And Herod said, John have I beheaded : but who is this, of whom I hear such things ? And he desired to see him. matt. xiv. (6) But when Herod's birth-day was kept, the daughter of Herodias danced before them, and pleased Herod. (7) Where upon he promised with an oath to give her whatso ever she would ask. (8) And she, being 7 be fore instructed of her mother, said, Give me here John Baptist's head in a charger. (9) And the king was 9 sorry : nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. (10) And he sent, and beheaded John in the prison. (11) And his head was brought in a charger, and given to the damsel : and she brought it to her mother. (12) And his disciples came, and took up the la body, and buried 13 it, and went and told Jesus. (21) And when a convenient day was come, that Herod on his birth-day made a supper to his lords, high captains, and 6 chief estates of Galilee ; (22) and when the daughter of 6 the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. (23) And he sware unto her, Whatsoever thou shalt ask of me, I will give il thee, unto the half of my kingdom. (24) And she went forth, and said unto her mother, What shall I ask ? And she said, The head of John the Baptist. (25) And she came in straightway with haste unto the king, and asked, saying, I will that thou give me 8 by and by in a charger the head of John the Baptist. (26) And the king was exceeding sorry ; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. (27) And 10 immediately the king sent n an exe cutioner, and commanded his head to be brought : and he went and beheaded him in the prison, (28) and brought his head in a charger, and gave it to the damsel ; and the dam sel gave it to her mother. (29) And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. 7 6. throughout tlie villages 2 8, 15. Elijah 8 16. even as * 16. John, whom I beheaded, he is risen. 8 21. chief men 6 22. Herodias herself: some ancient au thorities read his daughter Herodias. 7 8. put forward by 8 25. forthwith 9 9. grieved 70 27. straightway 71 27. a soldier of his guard 12 12. corpse 78 12. him §§ 62-64.] UNTIL THE THIRD. 57 § 64. The Twelve return, and Jesus retires with them across the Lake. Five Thousand are fed. — Capernaum. N. E. Coast oe the Lake ok Galilee. Mark VI. 30-14. Luke IX. 10-17. (io) And the apostles, when they were returned, told him all that they had done. — (30) And the apostles gathered them selves together unto Jesus, and told him all things, both what they had done, and what they had taught. (31) And he said unto them, Come ye yourselves apart into a desert place, and rest a while : for there were many coming and going, and they had no leisure so much as to eat. Matt. XIV. 13-21. mark vi. (13) When Jesus heard of it, he 1 de parted thence by ship into a desert place, apart : and when the people had heard thereof, they followed him 4 on foot out of the cit ies. (14) And 6 Je sus went forth, and saw a great multi tude, and was moved with compassion to ward them, and he healed their sick. (15) And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past ; send the mul titude away, that they may go into the villages, and buy themselves 12 victuals. (16) But Je sus said unto them, They need not de part ; give ye them to eat. (32) And they de parted into a desert place by ship 3 pri vately. (33) And the people saw them departing, and many knew him, and ran 4 afoot thither out of all cities, and outwent them, 7 and came together unto him. (34) And 6 Je sus, when he came out, saw much peo ple, and was mov ed with compassion toward them, be cause they were as sheep not having a shepherd : and he began to teach them many things. (35) And when the day was now far spent, his disci ples came unto him, and said, This is a desert place, and 10 now the time is far passed : (36) send them away, that they may go into the country round about, and in to the villages, and buy themselves 13 bread : for they have nothing to eat. (37) He an swered and said un to them, Give ye them to eat. And they say unto him, Shall we go and buy luke ix. John VI. 1-14. — (10) And he took (1) After these them, and 2 went things Jesus went aside privately into over the sea of Ga- a desert place be- lilee, whieh is the longing to the city sea of Tiberias. (2) called Bethsaida. And a great multi- (11) And the peo- tude followed him, pie, when they knew because they saw it, followed him : 6his miracles which and he 8 received he did on them that them, and spake un- were diseased. (3) to them of the king- And Jesus went up dom of God, and into 9 a mountain, healed them that and there he sat had need of healing, with his disciples. (4) And the passo ver, 9a feast of the Jews, was nigh. (5) When Jesus then lifted up his eyes, and saw a great company come unto him, (12) And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the n towns and country round about, and lodge, and get victuals : for we are here in a desert place. (13) But he said un to them, Give ye them to eat. And they said, We have no more but five loaves and two ho saith unto Phil ip, Whence shall we buy bread, that these may eat ? (6) And this he said to prove him : for he himself knew what he would do. (7) Philip answer ed him, Two hun dred pennyworth of bread is not suffi cient for them, that every one of them may take a little. (8) One of his disci- 1 13. withdrew 2 10. withdrew apart to a city 3 32. apart 4 13, 33. Or, by land 8 2. the signs 8 14, 34. he came forth and 7 33. Omit and came together unto him 8 11. welcomed 9 3, 4. tlie 70 35. the day is now far spent 77 12. villages 72 15. food 13 36. somewluU lo eat. 58 FROM OUR LORD'S SECOND PASSOVER [Part IV. (17) And they say unto him, We have here but five loaves, and two fishes. (18) He said, Bring them hither to me. (19) And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude. (20) And they did all eat, and were filled: and they took up 4of the fragments that remained twelve baskets full. XIV. MARK VI. two hundred pennyworth of bread, and give them to eat ? (38) He saith unto them, How many loaves have ye ? go and see. And when they knew, they say, Five, and two fishes. (39) And he com manded them to make all sit down by companies up on the green grass. (40) And they sat down in ranks, by hundreds, and by fifties. (41) And 2 when he had taken the five loaves and the two fishes, 3he looked up to heav en, and blessed, and brake the loaves, and gave them to his disciples to set before them ; and the two fishes divid ed he among them all. (42) And they did all eat, and were filled. (43) And they took up 6 twelve baskets full of the fragments, and of the fishes. LUKE IX. fishes ; except we should go and buy meat for all this people. — — (14) And he said to his dis ciples, Make them sit down Jby fif ties in a company. (15) And they did so, and made them all sit down. (16) Then he took the five loaves and the two fishes, 8 and looking up to heav en, he blessed them, and brake, and gave to the disciples to set before the mul titude. JOHN VI. pies, Andrew, Si mon Peter's broth er, saith unto him, (9) There is a lad here, which hath five barley loaves, and two small fishes : but what are they among so many ? (10) And Jesus said, Make the men sit down. Now there was much grass in the place. — — (11) And Jesus took the loaves ; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down ; and likewise of the fishes as much as they would. (17) And they did eat, and were all filled : and there was taken up 6 of fragments that remained to them twelve baskets. — (21) And they that had eaten were about five thousand men, be side women and children. (12) When they were filled, he said unto his disci ples, Gather up the 7 fragments that re main, that nothing be lost. (13) There fore they gathered them together, and filled twelve baskets with the 7 fragments 8 of the five barley loaves, whieh remained over and above unto LUKE IX. — (14) For were about thousand men. (44) And they that did eat of the loaves were about five thousand men. they five them that had eaten. — (10) So the men sat down, in num ber about five thou sand. — (14) Then those men, when they had seen the 9 miracle that Jesus did, said, This is of a truth that Prophet that should come into the world. § 65. Jesus walks upon the Water. — Lake of Galilee. Gennesaret. Matt. XIV. 22-36. (22) And straightway 10 Jesus con strained his disciples to get into u a ship, and to go before him unto the other side, Mark VI. 45-56. (45) And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Beth- 7 14. in companies, about fifty each. 2 41. he took 3 41, 16. and looking up to heaven, lie blessed, and 4 20. that u-liich remained over of the broken pieces, twelve 8 43. broken pieces, twelve bas- kelfuU, and also 8 17. that which remained over to tliem of broken pieces, 7 12, 13. brokenpieces 8 13. from 0 14. sign 79 22. he 77 22. the §§ 64, 65.] UNTIL THE THIRD. 59 MATT. xit. while he sent the multitudes away. (23) Aud when he had sent the multitudes mark vi. saida, while he sent away the people. (46) And 1when he had sent them away, he went up into 2 a mountain apart to pray : and when the evening was come, he was there alone. (24) But the ship was now in the midst of the sea, tossed with waves : for the wind was contrary. (25) And in the fourth watch of the night 4 Jesus went unto them, walking on the sea. (26) And when the disci ples saw him walking on the sea, they were troubled, sayiug, It is a spirit ; and they cried out for fear. (27) But straightway Je sus spake unto them, say ing, Be of good cheer ; it is I ; be not afraid. afraid. (28) And Peter an swered him and said, Lord, if it be thou, bid me come unto thee on the water. (29) And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. (30) But when he saw the wind 7 boister ous, he was afraid ; and beginning to sink, he cried, saying, Lord, save me. (31) And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little mark vi. away, he departed into 2 a mountain to pray. (47) And when even was come, the ship was in the midst of the sea, and he alone on the land. (48) And he saw them toiling in rowing ; for the wind was contrary unto them : and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. (49) But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out : (so) for they all saw him, and were trou bled. And "immediately he talked with them, and. saith unto them, Be of good cheer : it is I ; be not John VI. 15-21. (15) When Jesus there fore perceived that they would come and take him by force, to make him a king, he departed again into 2 a mountain himself alone. (16) And when even was now come, his disciples went down unto the sea, (17) and entered into a ship, and 3 went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. (18) And the sea 6 arose by reason of a great wind that blew. (19) So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship : and they were afraid. (20) But he1 saith unto them, It is I ; be not afraid. faith, wherefore didst thou doubt ? (32) And when they were come into the ship, the wind ceased. (33) Then they that were in the ship came and wor shipped him, saying, Of a truth thou art the Son of God. (34) And when they 11 were gone over, they came 12 into the land of Gennesaret. (35) And when the men of that place 14had knowledge of him, they sent out into all that ls country round about, and brought unto him all that (21) 8Then they willingly received him into the ship: and 6 immediately the ship was at the land whither they went. (51) And he went up unto them into the ship ; and the wind ceased : and they were sore amazed in themselves 9 beyond measure, and wondered. (52) For they 10 considered not the miracle of the loaves : for their heart was hardened. (S3) And when they u had passed over, they came 12into the land of Gennesaret, and 13 drew to the shore. (54) And when they were come out of the ship, straightway they knew him, (S5) and ran through that whole region round 1 46. after he had taken eave of them 2 23, etc. the 8 17. were going 4 25. he came c 18. was rising 8 50, 21. straightway 7 30. Omit boisterous : many ancient authorities add strong 8 21. They were willing therefore lo receive 9 51 Omit beyond meas ure, and wondered. 10 52. understood not concerning the loaves, but their 11 53, 34. had crossed 72 34,53. to tlie land wile Gennesaret 73 53. moored 74 35. knew him 78 35. region 60 FROM OUR LORD'S SECOND PASSOVER [Part IV. MATT. XIV. MARK VI. were 1 diseased ; (36) and besought him about, and began to carry about in beds that they might only touch the 2 hem of those that were sick, where they heard his garment : and as many as touched he was. (56) And whithersoever he en- were made perfectly whole. tered, into villages, or cities, or country, they laid the sick in the 8 streets, and be sought him that they might touch if it were but the border of his garment : and as many as touched him were made whole. § 66. Our Lord's Discourse to the Multitude in the Synagogue at Capernaum. Many Disciples turned back. Peter's Profession of Faith. — Capernaum. John VI. 22-71. VII. 1. (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 4 that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone ; (23) (howbeit there came 6 other boats from Ti berias nigh unto the place where they did eat bread, after the Lord had given thanks :) (24) when the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. (25) And when they had found him on the other side of the sea, they said unto him, Rabbi, when earnest thou hither ? (26) Jesus answered them and said, Verily, ver ily, I say unto you, Ye seek me, not because ye saw 6 the miracles, but because ye did eat of the loaves, and were filled. (27) Labour not for the meat which perish- eth, but for that meat whieh 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 said 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 desert ; as it is written," He gave them bread from heaven to eat. (32) Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven ; but my Father giveth you the true bread from heaven. (33) For the bread of God is 7he which cometh down from heaven, and giveth life unto the world. (34) Then said they unto him, Lord, evermore give us this bread. (3S) And 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. (36) But I said unto you, That ye also have seen me, and believe not. (37) All that the Father giveth me shall come to me ; and him that cometh to me I will in no wise cast out. (38) For I came down from heaven, not to do mine own will, but the will of him that sent me. (39) And this is the 8 Father's will which hath sent me, that of all whieh he hath given me I should lose nothing, but should raise it up again at the last day. (40) 9 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life : and I will raise him up at the last day. (41) The Jews then murmured at him, because he said, I am the bread which came down from heaven. (42) And they said, Is is not this Jesus, the son of Joseph, whose father and mother we know ? how 10 is it then that he saith, I came down from heaven ? (43) Jesus therefore answered and said unto them, Murmur not among yourselves. (44) No man can come to me, except the Father which hath sent me draw him : and I will raise him up at the last day. (45) It is writteu in the proph ets,5 And they shall be all taught of God. Every man n therefore that hath heard, and hath learned of the Father, cometh unto me. (46) Not that any man hath seen the Father, save he which is of God, he hath seen the Father. (47) Verily, verily, 7 35. sick 8 23. Omit other 8 39. will of him that - 36. border 8 26. signs ° 40. Foi- this is tlie will of my Fallipr, that every 3 56. marketplaces a 31. Ps. 78 : 24. Comp. 70 42. doth he now say 4 22. one : omit whereinto Ex. 16 : 15. 6 45. Is. 54 : 13. Comp. Jer. 31 : 33 sq. his disciples were entered 7 33. that u 45. Omit ilierefore §§ 65, 66.] UNTIL THE THIRD. 61 JOHN VI. I say unto you, He that believeth on me hath everlasting life. (48) I am 7 that bread of life. (49) Your fathers did eat manna in the wilderness, and » are dead." (50) This is the bread which cometh down from heaven, that a man may eat thereof, and not die. (51) I am the living bread which came down from heaven : if any eat of this bread, he shall live for ever : and the bread that I will give is my flesh, 8 which I will give for the life of the world. (52) The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat ? (S3) Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. (54) Whoso eateth my flesh, and drinketh my blood, hath eternal life ; and I will raise him up at the last day. (55) For my flesh is meat indeed, and my blood is drink indeed. (56) He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. (57) As the living Father hath sent me, and I live 4 by the Father : so he that eateth me, even he shall live 4by me. (58) This is 7that bread which came down from heaven : not as your fathers did eat manna, and 2 are dead : he that eateth of this bread shall live for ever. (59) These things said he in the syna gogue, as he taught in Capernaum. (60) Many therefore of his disciples, when they had heard this, said, This is an hard saying ; who can hear it ? (61) When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you ? (62) What and if ye shall see the Son of man ascend up where he was before ? (63) It is the Spirit that quickeneth ; the flesh profiteth nothing : the words that I speak unto you, ihey are spirit, and they are life. (64) But there are some of you that believe riot. For Je sus knew from the beginning who they were that believed not, and who should be tray him. (65) And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of 1 my Father. (66) 5 From that time many of his disciples went back, and walked no more with him. (67) Then said Jesus unto the twelve, Will ye also go away ? (68) Then Simon Peter answered him, Lord, to whom shall we go ? thou hast the words of eternal life. (69) And we believe and are sure that thou art 'that Christ, the Son of the living God. (70) Jesus answered them, Have not I chosen you twelve, and one of you is a devil ? (71) He spake of 7 Judas Iscariot the son of Simon : for he it was that should betray him, being one of the twelve. VII. (1) After these things Jesus walked in Galilee : for he would not walk in 8 Jewry, because the Jews sought to kill him. 7 48, etc. the s 51. Omit which I will give 8 69. the Holy One of God. 2 49, 58. died ' 57. because of 7 71. Judas, the son of Simon Iscariot a 49. Comp. Ex. 16 : 15. 8 66. Upon this 8 1. Judcea PART V. FROM ODE LORD'S THIRD PASSOVER UNTIL HIS FINAL DEPARTURE FROM GALILEE AT THE FESTIVAL OF TABERNACLES. Time : Six months. § 67. Our Lord justifies his Disciples for eating with Unwashen Hands. ditions. — Capernaum. Pharisaic Tra- Matt. XV. 1-20. Mark VII. 1-23. THEN came to Jesus 1 scribes and Pharisees, which were of Jerusalem, saying, (2) Why do thy disciples trans gress the tradition of the elders ? for they wash not their hands when they eat bread. (3) But he answered and said unto them, — (7) Ye hypocrites, well 8 did Esaias prophesy of you, saying," (8) This people 9 draweth nigh unto me with their mouth, and honoureth me with their lips ; but their heart is far from me. (9) But (1) Then came together unto him the Pharisees, and certain of the scribes, which came from 2 Jerusalem. (2) And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, 8they found fault. (3) For the Pharisees, and all the Jews, except they wash their hands 4 oft, eat not, holding the tradition of the elders. (4) And when they come from the market, except they 6wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, and brazen vessels, 6 and of tables. (5) Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with 7 unwashen hands ? (6) He answered and said unto them, Well 8 hath Esaias proph esied of you hypocrites, as it is written," This people honoureth me with their lips, but their heart is far from me. (7) 10 How beit in vain do they worship me, teaching in vain they do worship me, teaching for for doctrines the commandments of men. doctrines the u commandments of men. — (3) Why do ye also transgress the commandment of God 18by your tradi tion? (4) For God commanded, say ing,6 Honour thy father and mother : and, 14 He that curseth father or mother, (8) For laying aside the n command ments of God, ye hold the tradition of men, 12 as the washing of pots and cups : and many other such like things ye do. (9) And he said unto them, Full well ye reject the commandment of God, that ye may keep yonr own tradition. (10) For Moses said,6 Honour thy father and thy mother; and, 14 Whoso curseth father 7 1. from Jerusalem Pharisees and scribes, 2 1, 2. Jerusalem, and had seen lhat . . . ate their bread 3 2. Omit they found fault 4 3. diligently 8 4. wash themselves : Gr. baptise. Some ancient authorities read sprinkle themselves. 6 4. Omit and of tables (text) 1 5. defiled 8 7, 6. did Isaiah prophesy a 7, etc. Is. 29 : 13. 9 8. Omit draweth nigh unto me . . . and 79 7. But 77 9, 8. precepts 72 8. Omit as the washing to close of verse. 13 3. because of b 4, 10. Ex. 20 : 12 ; 21 : 17. . Comp. Deut. 5 : 16. 74 4, 10. He that speaketh evil of I 67, 68.] UNTIL THE FESTIVAL OF TABERNACLES. G3 MATT. XV. let him die the death, (s) But ye say, 1 Whosoever shall say to h is father or his mother, It is & gift, by whatsoever thou mightest be profited by me ; (6) and honour not his father or his mother, he shall be free. Thus have ye made the 3 commandment of God of none effect 4 by your tradition. (io) And he called the multitude, and said unto them, Hear, and understand : (il) Not that which goeth into the mouth defileth 6 a man ; but that which cometh out of the mouth, this defileth 6 a man. come out of (16) 6If any MARK VII. or mother, let him die the death : (I l) but ye say, If a man shall say to his father or mother, 2 It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me ; he shall be free. (12) And ye suffer him no more to do aught for his father or his mother ; (13) making the word of God of none effect through your tradition, which ye have delivered : aud many such like things do ye. (14) And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand : (15) There is nothing from without 6 a man, that entering into him, can defile him : but the things which him, those are they that defile the man. man have ears to hear, let him hear. MATT. xv. (12) Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying ? (13) But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. (14) Let them alone : they 7 be blind leaders of the blind. And if the blind 8 lead the blind, both shall fall into 9 the ditch. (15) Then answered Peter and said unto him, Declare unto us this parable. (16) And Jesus said, Are ye also yet without understanding? (17) Do not ye yet understand, that whatsoever en tereth in at the mouth goeth into the belly, and is cast out into the draught ? (18) But those things which proceed out of the mouth, come forth from the heart ; and they defile the man. (19) For out of the heart proceed evil thoughts, mur ders, adulteries, fornications, thefts, false witness, u blasphemies : (20) these are the things which defile 6a man : but to eat with unwashen hands defileth not 5 a MARK TO. (17) And when he was entered into the house from the people, his disciples asked him concerning the parable. (18) And he saith unto them, Are ye so without understanding also ? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him ; (19) because it entereth not into his heart, but into the belly, and go eth out into the 10 draught, purging all meats ? (20) And he said, That which cometh out of the man, that defileth the man. (21) For from within, out of the heart of men, proceed evil thoughts, adul teries, fornications, murders, (22) thefts, covetousness, wickedness, deceit, lascivi- ousness, an evil eye, 12 blasphemy, pride, foolishness : (23) all these evil things come from within, and defile the man. § 68. The Daughter of a Syrophosnician Woman is healed. ¦ Sidon. Region of Tyre and Matt. XV. 21-28. (21) Then Jesus went thence, and 13 de parted into the coasts of Tyre and Sidon. Mark VII. 24-30. (24) And from thence he arose, and went into the borders of Tyre 14 and Si- 7 5, 6. That wherewith is Corban, that is to say, thou mightest have been Given to God ; ye no longer . . .is given to God ; he suffer him shall not honour his father. 3 6. word 2 11, 12. That wherewith 4 6. because of thou mightest have been... c 11, etc. ihe o 16. Omit verse (text). 7 14. are blind guides. 8 14. guide 9 14. a pit. 79 19. draught? This he said, making all meats clean. 77 19. railings 72 22. railing 78 21. withdrew into the parts 74 24. Some ancient au thorities omit and Sidon. 64 FROM OUR LORD'S THIRD PASSOVER [Part V. MATT. XV. (22) And, behold, a woman of Canaan came out of 1 the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David ; my daughter is grievously vexed with a devil. (23) But he answered her not a word. And his disciples came and besought him, saying, Send her away ; for she crieth after us. (24) But he answered and said, I am not sent but unto the lost sheep of the house of Israel. (25) Then came she and wor shipped him, saying, Lord, help me. (26) But he answered and said, It is not meet to take the children's bread, and to cast it to 4dogs. (27) And she said, 6 Truth, Lord : 7 yet the dogs eat of the crumbs which fall from their masters' table. (28) Then Jesus answered and said unto her, O woman, great is thy faith : be it unto thee even as thou wilt. And her daughter was made whole from that very hour. mark vii. don, and entered into an house, and would have no man know it : 2 but he could not be hid. (25) 8 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet : (26) the woman was a Greek, a Syrophcenician by na tion ; and she besought him that he would cast forth the devil out of her daughter. (27) But Jesus said unto her, Let the children first be filled : for it is not meet to take the children's bread, and to cast it unto the dogs. (28) And she answered and said unto him, 5 Yes, Lord : 6 yet the dogs under the table eat of the children's crumbs. (29) And he said unto her, For this saying go thy way ; the devil is gone out of thy daughter. (30) And when she was come to her house, she found 8 the devil gone out, and her daughter laid upon the bed. § 69. A Deaf and Dumb Man healed ; also Many Others. The Decapolis. Four Thousand are fed. — Matt. XV. 29-38. Mark VII. 31-37. VIII. 1-9. (29) And Jesus departed from thence, and came nigh unto the sea of Galilee ; and went up into 10 a mountain, and sat down there. (31) And again, 9 departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the u coasts of Decapolis. (32) And they bring unto him one that was deaf, and had an impediment in his speech ; and they beseech him to put his hand upon him. (33) And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue ; (34) and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. (35) And 12 straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. (36) And he charged them that they should tell no man : but the more he charged them, so much the more a great deal they published it; (37) and were beyond measure astonished, saying, He hath done all things well : he maketh 6 both the deaf to hear, and the dumb to speak. matt. xv. (30) And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet ; and he healed them : (31) insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see : and they glorified the God of Israel. mark vm. (1) In those days the multitude being very great, and having nothing to eat, (32) Then Jesus called his disciples Jesus called his disciples unto him, and unto him, and said, I have compassion on saith unto them, (2) I have compassion 1 22. those borders * 24. and 3 25. But straightway * 26. the dogs s 27, 28. Yea 6 28, 37. even 7 27. for even 8 30. (he child laid upon ihe bed, and the devil gone out. 0 31. he went out from ihe borders of Tyre, and came through Sidon 10 29. the 11 31. borders 12 35. Omit straightway g§68-70.] UNTIL THE FESTIVAL OF TABERNACLES. 65 matt. XV. the multitude, because they continue with me now three days, and have noth ing to eat : and I will not send them away fasting, lest they faint in the way. (33) And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude ? (34) And Jesus saith unto them, How many loaves have ye ? And they said, Seven, and a few little fishes. (35) And he commanded the multitude to sit down on the ground. (36) And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the mul titude. (37) And they did all eat, and were filled : and they took up 4of the broken meat that was left seven baskets full. (38) And they that did eat were four thousand men, beside women and children. MAISK VIII. on the multitude, because they 1 have now been with me three days, and have nothing to eat : (3) and if I send them away fasting to their own houses, they will faint 2 by the way : for divers of them came from far. (4) And his disci ples answered him, From whence can a man 8 satisfy these men with bread here in the wilderness ? (5) And he asked them, How many loaves have ye ? And they said, Seven. (6) And he com manded the people to sit down on the ground : and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them ; and they did set them before the people. (7) And they had a few small fishes : and he blessed, and commanded to set them also before them. (8) So they did eat, and were filled : and they took 5up of the broken meat that was left, seven bas kets. (9) And they that had eaten were about four thousand : and he sent them away. § 70. The Pharisees and Sadducees again require a Sign. [Magadan]. [See § 49.] — Near Matt. XV. 39. XVI. 1-4. Mark VIII. 10-12. (39) And he sent away the multi tude, and took ship, and came into the 6 coasts of Magdala. XVI. (1) The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. (2) He answered and said unto them, 7 When it is evening, ye say, It will be fair weather : for the sky is red. (3) And in the morning, It will be foul weather to-day : for the sky is red and lowering. 80 ye hypocrites, 9ye can discern the face of the sky ; but 10 can ye not discern the signs of the times ? (4) n A wicked and adulterous genera tion seeketh after a sign ; and there shall no sign be given unto it, but the sign of 12 the prophet Jonas. — (10) And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. (il) And the Pharisees came forth, and began to ques tion with him, seeking of him a sign from heaven, tempting him. (12) And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign ? Verily I say unto you, there shall no sign be given unto this generation. 7 2. continue wilh me now 2 3. in 3 4. fill 4 37. that which remained over of the broken pieces, seven 6 8. up, of broken pieces that remained over, 6 39. borders of Magadan. 7 1-3. The following words, to the end of ver. 3, are omitted by some of the most ancient and othei important authorities. 8 3. Omit 0 ye hypocrites 9 3. Ye know how 10 3. ye cannot . . . limes. 77 4. An evil 12 4. Jonah. 66 FROM OUR LORD'S THIRD PASSOVER [Part V. § 71. The Disciples cautioned against the Leaven of the Pharisees. — N. E. Coast of the Lake of Galilee. Matt. XVI. 4-12. — (4) And he left them, and departed. (5) And when his disciples were come to the other side, they l had forgotten to take bread. (6) Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sad ducees. (7) And they reasoned among themselves, saying, It is because we have taken no bread. (8) Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among your selves, because ye have 2 brought no bread ? (9) Do ye not yet understand, neither remember the five loaves of the five thousand, and how many 8 baskets ye took up ? ( I o) Neither the seven loaves of the four thousand, and how many 8 baskets ye took up ? (11) How is it that ye do not understand that I spake it not to you concerning 6 bread, that ye should beware of the leaven of the Phari sees and of the Sadducees? (12) Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. Mark VIII. 13-21. (13) And he left them, and entering into the ship again departed to the other side. (14) Now the disciples xhad forgotten to take bread, neither had they in the ship with them more than one loaf. (15) And he charged them, saying, Take heed, beware of the leaven of the Phar isees, and of the leaven of Herod. (16) And they reasoned among them selves, saying, It is because we have no bread. (17) And when Jesus knew it, he saith unto them, Why reason ye, be cause ye have no bread ? perceive ye not yet, neither understand ? have ye your heart yet hardened ? (18) having eyes, see ye not ? and having ears, hear ye not ? and do ye not remember ? (19) When I brake the five loaves among five thou sand, how many 8 baskets full of 4 frag ments took ye up ? They say unto him, Twelve. (20) And when the seven among four thousand, how many 8 bas kets full of 4 fragments took ye up ? And they said, Seven. (21) And he said unto them, 6 How is it that ye do not understand ? § 72. A Blind Man healed. — Bethsaida (Julias). Mark VIII. 22-26. (22) And 7 he cometh to Bethsaida ; and they bring a blind man unto him, and be sought him to touch him. (23) And he took the blind man by the hand, and led him out of the 8 town ; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw aught. (24) And he looked up, and said, I see 9 men as trees, walking. (25) After that he put his hands again upon his 10 eyes, and made him look up : and he was restored, and saw ll every man clearly. (26) And he sent him away to his house, saying, 12 Neither go into the town, nor tell it to any in the town. 7 14, 5. forgot 2 8. Omit brought 3 19, etc. Basket in vers. 9, 10, and 19, 20, represents different Greek words. 4 19, 20. brokenpieces. i 11. bread f But beware . Sadducees. « 21. Do ye not yet 7 22. they come 3 23. village 9 24. men; for I behold them as trees, walking. 70 25. eyes ; and he looked steadfastly, and was 17 25. all things 12 26. Do not even enter into the village. §§ 71-74.] UNTIL THE FESTIVAL OF TABERNACLES. 67 § 73. Peter and the Rest again profess their Faith in Christ. OF CjESAREA PlIILIPPI. [See § 66.] — Region Matt. XVI. 13-20. Mark VIII. 27-30. Luke IX. 18-21. (13) When Jesus came into the 1 coasts of Caesarea Philippi, he asksd his dis ciples, saying, 8Whom do men say 6that I, the Son of man, am? (14) And they said, Some say that thou art John the Baptist : some, 7 Elias : and others, Baptist : but 6 some say, 8Jeremias, or one of the prophets, (is) He saith unto them, But 8 whom say ye that I am? (16) And Simon Peter answered and said, Thou art the Christ, the Son of the living God. (17) And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona not revealed it unto thee, but my Father which is in heaven. (18) And I say also unto thee, That thou art 9 Peter, and on this 10 rock I will build my church ; and the gates of nhell shall not prevail against it. (19) And I will give unto thee the keys of the kingdom of heaven : and whatsoever thou shalt bind on earth shall be bound in heaven : and whatsoever thou shalt loose ou earth shall be loosed in heaven. MATT. XVI. MARK VIII. LUKE IX. (20) Then charged he his (30) And he (21) And he disciples that they should charged them that they straitly charged them, and tell no men that he was should tell no man of him. commanded them to tell no 12 Jesus the Christ. man that thing ; (27) And Jesus went out, and his disciples, into the 2 towns of Cfesarea Phi lippi : and 4 by the way he asked his disciples, saying unto them, 8 Whom do men say that I am ? (28) And they answered, John the ' Elias ; and others, One of the prophets. (29) And he saith unto them, But 8 whom say ye that I am ? And Peter answereth and saith unto him, Thou art the Christ. (18) And it came to pass, as he was alone pray ing, his disciples were with him : and he asked them, saying, s Whom say the people that I am? (19) They answering, said, John the Baptist ; but 6 some say, 7 Elias ; others say, that one of the old prophets is risen again. (20) He said unto them, But 8 whom say ye that I am ? Peter an swering said, The Christ of God. for flesh and blood hath § 74. Our Lord foretells his own Death and Resurrection, and the Trials of his Fol lowers. — Region of C^ssarea Philippi. Matt. XVI. 21-28. Mark VIII. 31-38. IX. I. (21) From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. (22) Then Peter took him, and began to rebuke him, say ing, Be it far from thee, Lord : this shall not be unto thee. (23) But he turned, and said unto Peter, Get thee behind me, Satan : thou art an offence unto me : for thou 14 savourest not the things that be of God, but those that be of men. (31) And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and ofthe chief priests, and scribes, and be killed, and after three days rise again. (32) And he Luke IX. 22-27. (22) Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be 18 slain, and be raised the third day. spake that saying openly. And Peter took him, and began to rebuke him. (33) But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan : for thou 14 savourest not the things that be of God, but the things that be of men. 1 13. parts 2 27. villages 3 13, etc. Who 4 27. in 3 13. that the Son of man is f (text) 3 19, 28. others 7 14, etc. Elijah 8 14. Jeremiah 9 18. Gr. Petros. 70 18. Gr. petra. 17 18. Hades 72 20. Omit Jesus 73 22. killed 14 33, 23. mindest 68 FROM OUR LORD'S THIRD PASSOVER [Part V. matt. xvi. (24) Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and fol low me. MARK VIII. (34) And when he had called the people unto him with his disciples also, he said unto them, 1 Whoso ever will come after me, let him deny himself, and take up his cross, and fol low me. (35) For whoso ever will save his life shall lose it ; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. (36) For what shall it profit a man, 6 if he shall gain the whole world, and 4lose his own soul ? (37) or what shall a man give in ex change for his 7 soul ? (38) Whosoever therefore shall be ashamed of me, and of my words, in this adulter ous and sinful generation ; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. IX. (1) And he said unto them, Verily I say unto you, That there be some 9 of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. (25) For whoso ever will save his life shall lose it : and whosoever 2 will lose his life for my sake shall find it. (26) For what is a man profited, if he shall gain the whole world, and 4lose his own soul ? or what shall a man give in exchange for his 7 soul ? (27) For the Son of man shall come in the glory of his Father with his angels ; and then he shall reward every man according to his works. (28) Verily I say unto you, There be some 8 standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. LUKE IX. (23) And he said to them all, If any man will come after me, let him de ny himself, and take up his cross daily, and follow me. (24) For whosoever will save his life shall lose it : but whosoever 2 will lose his life for my sake, the same shall save it. (25) For what is a man 8 ad vantaged, if he gain the whole world, and lose 6 him self, or be cast away ? (26) For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Fa ther's, and of the holy an gels. (27) But I tell you of a truth, there be some 8 standing here, which shall not taste of death, till they see the kingdom of God. § 75. The Transfiguration. Our Lord's Subsequent Discourse wilh the Three Disciples. — Region of C^esarea Philippi. Matt. XVII. 1-13. (1) And after six days, Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, (2) and was transfigured be fore them : and his face did shine as the sun, and his u raiment was white as the light. (3) And, behold, there appeared unto them Mark IX. 2-13. (2) And after six days, Jesus taketh Peter, and James, and John, and lead eth them up into an high mountain apart by them selves : and he was trans figured before them. (3) And his 10 raiment became 12 shining, exceeding white 13 as snow ; so as no fuller on earth can white them. (4) And there appeared Luke IX. 28-36. (28) And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. (29) And as he prayed, the fashion of his countenance was al tered, and his raiment was white and 14 glistering. (30) And, behold, there 7 34. If any man 2 24, 25. sliall 3 25. profited 4 26, 36. forfeit his life? or, soul (Am. omit rnarg.) c 36 to gain 6 25. or forfeit his own selff ' 26, 37. life t or, soul (Am. omit uiarg.) 8 28, 27. of them that stand here 9 1. here of them that stand by 20 3. garments 77 2. garments became 72 3. glistering 13 3. Omit as snow 14 29. dazzling §j 74, 75.] UNTIL THE FESTIVAL OF TABERNACLES. 69 MATT. XVII. Moses and x Elias talking with him. mark ix. unto them 1 Elias with Mo ses : and they were talking with Jesus. (4) Then an swered Peter, and said un to Jesus, Lord, it is good for us to be here : if thou wilt, 6let us make here three tabernacles ; one for thee, and one for Moses, and one for 1 Elias. (S) While he yet spake, behold, a bright cloud overshadowed them : and behold a voice out of the cloud, which said," This is my beloved Son, in whom I am well pleased ; hear ye him. (6) And when the disciples heard it, they fell on their face and were sore afraid. (7) And Jesus came and touched them, and said, Arise, and be not afraid. (8) And when they had lifted up their eyes, they saw no n man, save Jesus only. (9) And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. (lo) And his disciples asked him, say ing, Why then say the scribes, that 1 Elias must first come? (11) And Jesus an swered and said unto them, x Elias 18 truly 14 shall first come, and restore all things. (12) But I say unto you, that x Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man LUKE IX. talked with him two men, which were Moses and 1 Elias: (31) who appear ed in glory, and spake of his decease which he should accomplish at Jerusalem. (32) But Peter and they that were with him were heavy with sleep : and 2 when they were awake, they saw his glory, and the two men that stood with him. (33) And it came to pass, as they 8 departed from him, Peter said unto Je sus, Master, it is good for us to be here : and let us make three tabernacles ; one for thee, and one for Moses, and one for x Elias : not knowing what he said. (34) While he thus spake, there came a cloud, and overshadowed them : and they feared as they entered into the cloud. (35) And there came a voice out of the cloud, saying,11 This is 9 my beloved Son : hear him. (36) And when the voice 10 was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen. (S) And Pe ter answered and said to Jesus, 4 Master, it is good for us to be here : and let us make three tabernacles ; one for thee, and one for Moses, and one for 1 Elias. (6) For he wist not what to 6 say ; for they were sore afraid. (7) And there 7 was a cloud that over shadowed them : and a voice came out of the cloud, 8 saying," This is my be loved Son : hear him. (8) And suddenly, when they had looked round about, they saw no ''man any more, save Jesus only with themselves. mark ix. (9) And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. (10) And they kept that say ing with themselves, questioning one with another what the rising from the dead should mean. (11) And they asked him, saying, 12 Why say the scribes that 1 Elias must first come ? (12) And he answered and told them, * Elias 18 verily cometh first, and restoreth all things ; and how it is written of the Son of man, that he must suffer many things, and be set at nought. (13) But I say unto you, That 1 Elias is 16 indeed come, and they have done unto 1 3, etc. Elijah 2 32. when they were fully awake, or, having remained awake 3 33. were parting ? 5. Babbi 3 4. I will make 6 6. answer 7 7. came a 5, etc. Comp. 2 1 : 17. 9 7. Omit saying 9 35. my Son, my cho sen (text) 70 36. came (text) Pet. 71 8, 8. one 12 11. The scribes say West) 73 11, 12. indeed 74 11. cometh, and shall 73 13. Omit indeed 70 FROM OUR LORD'S THIRD PASSOVER [Part V. MATT. XVII. MARK IX. suffer of them. (13) Then the disciples him whatsoever they listed, as it is writ- understood that he spake unto them of ten of him. John the Baptist. § 76. The Healing of a Demoniac, whom the Disciples could not heal. — Region of Cesarea Philippi. Matt. XVII. 14-21. Mark IX. 14-29. (H) were ( And when they jme to the multi- (14) And when :he came to his disciples, 1he saw a great multitude about them, and the scribes questioning with them. (IS) And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. (16) And he asked 8the scribes, What question ye with them? (17) And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit ; ( 1 8) and wheresoever 6 he taketh him, 6he teareth him : and he foameth, and gnasheth with his teeth, and pineth away : and I spake to thy disciples that they should cast 6 him out ; and they 6 could not. (19) He answereth 7him, and saith, O faithless gen eration, how long shall I be with you ? how long shall I 8 suffer you ? bring Luke IX. 37-43. (37) And it came to pass, that on the next day, when they were come down from the 2 hill, much people met him. tude, there came to him a certain man, kneeling down to him, and saying, (15) Lord, have mercy on my son : for he is 4 a luna tic, and sore vexed : for ofttimes he falleth into the fire, and oft into the water. ( 1 6) And I brought him to thy disciples, and they could not cure him. (17) Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you, how long shall I 8 suffer you ? bring him hither to me. (38) And, behold, a man of the com pany cried out, saying, Master, I beseech thee look upon my son : for he is mine only child. (39) And, lo, a spirit taketh him, and he suddenly crieth out ; and it teareth him that he foameth again, and bruis ing him, hardly departeth from him. (40) And I besought thy disciples to cast him out ; and they could not. (41) And Je sus answering said, O faith less and perverse genera tion, how long shall I be with you, and 8 suffer you ? Bring thy son hith er. (42) And as he was yet a coining, the devil threw him down and tare him. — him unto me. (20) And they brought him unto him : and when he saw him, straightway the spirit tare him ; and he fell on the ground, and wallowed foaming. (21) And he asked his father, How long is it ago since this came unto him ? And he said, Of a child. (22) And ofttimes it hath cast him into the fire, and into the waters, to destroy him : but if thou canst do any thing, have compassion on us, and help us. (23) Jesus said unto him, If thou 9 canst believe, all things are possible to him that believeth. (24) And straightway the father of the child cried out, and said 10 with tears, Lord, I believe ; help thou mine unbelief. (25) When Je sus saw that the people came running together, he rebuked the nfoul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. (26) And the MATT. XVII. (18) And Jesus re buked the devil ; and he departed out of him : and the 12 child was cured from that very hour. ( 1 9) Then came the disciples to Jesus apart, and said, Why could not we cast him out ? — (42) And Jesus rebuked the unclean spirit, and healed the 12 child, and de livered him again to his fa ther. (43) And they were all amazed at the 18 mighty power of God. — 7 14. they 2 37. mountain s 16. them 4 15. epileptic, and suf- fereth grievously 3 18. it 8 18. were not able 7 19. them 77 25. unclean 8 17, etc. bear with 72 42, 18. boy » 23. canst ! All 73 43. majesty io 24. Omit with tears (text), Lord §§ 75-79.] UNTIL THE FESTIVAL OF TABERNACLES. 71 MATT. XVII. (20) And Jesus said unto them, Because of your * unbelief : for verily I say unto you, If ye have faith as a grain of mus tard seed, ye shall say unto this mountain, Remove hence to yonder place ; and it shall remove ; and nothing shall be impos sible unto you. (21) 8 Howbeit this kind goeth not out but by prayer and fasting. MARK IX. spirit cried, and rent him sore, and came out of him : and he 2 was as one dead ; insomuch that many said, He is dead. (27) But Jesus took him by the hand, and lifted him up ; and he arose. (28) And when he was come into the house, his disciples asked him privately, 4 Why could not we cast him out ? (29) And he said unto them, This kind can come forth by nothing, but by prayer 6 and fasting. § 77. Jesus again foretells his own Death and Resurrection. [See § 74.] — Galilee. Matt. XVII. 22, 23. (22) And while they abode in Galilee, Jesus said unto them, The Son of man shall be 6 betrayed into the hands of men : (23 ) and they shall kill him, and the third day he shall be raised again. And they were exceeding sorry. Mark IX. 30-32. (30) And they departed thence, and passed through Galilee ; and he would not that any man should know it. (31) For he taught his disciples, and said unto them, The Son of man is 6 delivered into the hands of men, and they shall kill him ; and 7 after that he is killed, he shall rise 8 the third day. (32) But they understood not that saying, and were afraid to ask him. Luke IX. 43-45. — (43) But while they wondered every one at all things which Jesus did, he said unto his disciples, (44) Let these sayings sink down into your ears : for the Son of man shall be 6 delivered into the hands of men. (45) But they understood not this saying, and it was hid from them, that they perceived it not : and they feared to ask him of that saying. § 78. The Tribute Money miraculously provided. — Capernaum. Matt. XVII. 24-27. Mark IX. 33. (33) And 9 he came to Capernaum : — (24) And when they were come to Capernaum, they that received 10 tribute money came to Peter, and said, Doth not your Master pay 10 tribute ? (25) He saith, Yes. And when he was come into the house, Jesus u prevented him, saying, What thinkest thou, Simon ? of whom do the kings of the earth take custom or trib ute ? of their own 12 children, or of strangers ? (26) Peter saith unto him, Of strangers. Jesus saith unto him, Then are the 12 children free. (27) Notwithstand ing, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up ; and when thou hast opened his mouth, thou shalt find a 18 piece of money : that take, and give unto them for me and thee. § 79. The Disciples contend who should be the Greatest. — Jesus exhorts to Humility, Forbearance, and Brotherly Love. — ¦ Capernaum. Matt. XVIII. 1-35. (1) At the same time came the disciples unto Jesus, saying, Who is the Mark IX. 33-50. — (33) And being in the house he asked them, What 14 was it that ye dis- Luke IX. 46-50. (46) Then there arose a reasoning among them, which of them should be 7 20. little faith 2 26. became 3 21. Omit ver. 21 (text) 4 28. saying, We could (text) • 29. Omit and fasting (text) 6 22, etc. delivered up 7 31. when 8 3L after three days * 33. they 79 24. the half-shekel 17 25. spake first lo 72 25, 26. sons 73 27. shekel 14 33. were ye reasoning in 72 FROM OUR LORD'S THIRD PASSOVER [Part V. matt, xviii. mark IX. greatest in the kingdom of puted among yourselves by greatest. (47) And Jesus heaven ? the way ? (34) But they perceiving the x thought 0; held their peace : for 2 by the way their heart, they had disputed among themselves, who should be the greatest. (35) And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of (2) And 8 Jesus called a little child unto him, and set him in the midst of them, (3) and said, Verily I say unto you, Except ye 6 be converted, and become as little chil dren, ye shall not enter into the kingdom of heaven. (4) Whosoever therefore shall humble himself as all, and servant of all. (36) And he took a 4 child, and set him in the midst of them : and when he had taken him in his arms, he said unto them, (37) Who soever shall receive one of such 6 children in my name, receiveth me : and whosoever shall receive me, receiveth not me, but him that sent me. this little child, the same is greatest in the kingdom of heaven. (5) And whoso shall receive one such little child in my name receiveth me. took a 4 child, and set him by him, (48) and said unto them, Whosoever shall receive this i child in my name receiveth me : and whoso ever shall receive me re ceiveth him that sent me : for he that is least among you all, the same 7 shall be great. mark ix. (38) And John answered him, saying, Master, we saw one casting out devils in thy name, 8 and he followeth not us : and we forbade him, because he followeth not us- (39) But Jesus said, Forbid him not : for there is no man which shall do a miracle in my name, that can lightly speak evil of me. (40) For he that is not against us is 9 on our part. (41) For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. matt. xvin. (6) But whoso shall offend one of these little ones which believe in me, it n were better for him that a, millstone were hanged about his neck, and that he were drowned in the depth of the sea. (7) Woe unto the world because of offences ! for it must needs be that offences come ; but woe to that man by whom the offence cometh ! (8) 14 Wherefore if thy hand or thy foot offend thee, cut 16them off, and cast 15 them from thee : it is 12 better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. (9) And if thine eye offend thee, pluck it out, and cast it from thee : it is 12bet- (49) And John answered and said, Master, we saw one casting out devils in thy name ; and we forbade him, because he followeth not with us. (50) And Jesus said unto him, For bid him not : for he that is not against 10 us is for 10 us. MARK IX. (42) And whosoever shall offend one of these little ones that believe in me, it is better for him that a mill stone were hanged about his neck, and he were cast into the sea. (43) And if thy hand offend thee, cut it off : it is 12 better for thee to enter into life maimed, than having two hands to go into 18 hell, into the fire that never shall be quenched : (44) 16 where their worm dieth not, and the fire is not quenched. (4s) And if thy foot offend tiee, cut it off : it is 12 better for thee to enter halt into life, than hav ing two feet to be cast into 18 hell, 17 into the fire that never shall be quenched : (46) 16 where their worm dieth not, and the fire is not quenched. (47) And if thine eye offend thee, pluck it out : it is 12 bet- 1 47. reasoning e 37. little children 10 50. you ™ 8. it 2 34. in i 48. is 11 6. is profitable 16 44, 46. Omit these s 2. he s 38. Omit and he fol 32 43, etc. good verses. * 36, etc. little child loweth nol us 13 43, 45. Gr. Gehenna. 17 45. Omit into the fire 5 3. turn 9 40. for us " 8. And . . . quenched § 79.] UNTIL THE FESTIVAL OF TABERNACLES. 73 MATT. XVIII. MARK IX. ter for thee to enter into life with one ter for thee to enter into the king- eye, rather than having- two eyes to be dom of God with one eye, than having cast into x hell fire. two eyes, to be cast into 2 hell fire : (48) where their worm dieth not, and the fire is not quenched.'1 (49) For every one shall be salted with fire, 8 and every sacrifice shall be salted with salt, (so) Salt is good : but if the salt have lost his saltness, wherewith will ye season it ? Have salt in yourselves, and have peace one with another. MATT. XVIII. (10) Take heed that ye despise not one of these little ones ; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. (11) 4For the Son of man is come to save that whieh was lost. (12) How think ye ? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray ? (13) And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. (14) Even so it is not the will of your Father whieh is in heaven, that one of these little ones should perish. (15) 5 Moreover if thy brother 6 shall trespass against thee, go and tell him his fault between thee and him alone : b if he shall hear thee, thou hast gained thy brother. (16) But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.6' (17) And if he 7 shall neglect to hear them, tell it unto the church : but if he 7 neglect to hear the church, let him be unto thee as an heathen man and a publican. (18) Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven : and whatsoever ye shall loose on earth shall be loosed in heaven. (19) Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father whieh is in heaven. (20) For where two or three are gathered together in my name, there am I in the midst of them. (21) Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him ? till seven times ? (22) Jesus saith unto him, I say not unto thee, Until seven times : but, Until seventy times 8 seven. (23) Therefore is the kingdom of heaven likened unto a certain king, whieh would 9 take account of his servants. (24) And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. (25) But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and pay ment to be made. (26) The servant therefore fell down, and worshipped him, say ing, Lord, have patience with me, and I will pay thee all. (27) Then the lord of that servant was moved with compassion, and loosed him, and forgave him the 10 debt. (28) But the same servant went out, and found one of his fellow-servants, whieh owed him an hundred pence : and he laid hands on him, and took him by the throat, saying, Pay11 me that thou owest. (29) And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee 12 all. (30) And he would not : but went and cast him into prison, till he should pay 18 the debt. (31) So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. (32) Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me : (33) shouldest not thou also have had u compas sion on thy fellow-servant, even as I had 14 pity on thee ? (34) And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due 15 unto him. (35) So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother 16 their trespasses. 7 9 the hell (Gr. Gehenna) of fire 6 15. sin u 28. what thou 2 47. hell, Gr. Gehenna. b 15. Comp. Lev. 19 : 17, 18. 72 29. Omit all a 48. Comp. Is. 66 : 24. c 16. Deut. 19 : 15. 73 30. that which was due 3 49. Omit and every sacrifice 7 17 refuse 74 33. mercy i/wll be salted with salt (text) 8 22. Or, and seven 7S 34. Omit unto h im 4 11. Omit ver. 11 (text). 9 23. make a reckoning 70 35. Omit their treyjasses 3 15. And 10 27. Gr. loan. 74 FROM OUR LORD'S THIRD PASSOVER [Part V. § 80. The Seventy instructed and sent out. — Capernaum. Luke X. 1-16. (i) After these things the Lord appointed other seventy also, and sent them two and two before bis face into every city and place, whither he himself would come. (2) Therefore said he unto them, The harvest truly is great, but the labourers are few : pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. (3) Go your ways : behold, I send you forth as lambs among wolves. (4) Carry neither purse, nor 1 scrip, nor shoes : and salute no man by the way.a (s) And into whatsoever house ye enter, first say, Peace be to this house. (6) And if 2 the son of peace be there, your peace shall rest upon 8 it : if not, it shall turn to you again. (7) And in the same house remain, eating and drinking such things as they give : for the labourer is worthy of his hire. Go not from house to house. (8) And into whatsoever city ye enter, and they receive you, eat such things as are set before you : (9) and heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. (10) But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, (11) Even the very dust of your city which cleaveth 4 on us, we do wipe off against you : notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. (12) But I say unto you, That it shall be more tolerable in that day for Sodom, than for that city. (13) Woe unto thee, Chorazin ! woe unto thee, Beth saida ! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. (14) But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. (15) And thou, Capernaum, 6 which art exalted to heaven, shalt be thrust down to hell. (16) He that heareth you heareth me ; and he that 6 despiseth you 6 despiseth me ; and he that 6 despiseth me 6 despiseth him that sent me. § 81. Jesus goes up to the Festival of Tabernacles. His Final Departure from Galilee. Incidents in Samaria. John VII. 2-10. (2) Now the 7 Jews' feast of tabernacles was at hand. (3) His brethren therefore said unto him, Depart hence, and go into Judsea, that thy disciples also may see the works that thou doest. (4) For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world, (s) For 8 neither did his brethren believe in him. (6) Then Jesus said 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. (8) Go ye up unto this feast : I go not up 9 yet unto this feast ; for my time is not yet full come. (9) When he had said these words unto them, he abode still in Galilee. (10) But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. Luke IX. 51-56. (51) And it came to pass, when the lcltime was come that he should be received up, he stedfastly set his face to go to Jerusalem, (52) and sent messengers before his face : and they went, and entered into a village of the Samaritans, to make ready for him. (53) And they did not receive him, because his face was as though he would go to Jerusalem. (54) And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, neven as Elias did ? (c^~) But he turned, and rebuked them, 12and said, Ye 1 4. wallet he'.venf thou shalt be brought 10 51. days were well-nigh come a i. Comp. 2 K. 4 : 29. down unto Hades. Qt. were being fulfilled. 2 6. a fl 16. rejecteth 71 54. Omit even as Elias did 3 6. him (text) ' 2. feast ofthe Jews, the feast (text) 4 11. to our feel 8 5. even his brethren did nol I2 55, 56. Omit and said . . . save " 15. shalt thou be exalted unto 9 8. Many ancient authorities them, (text) omit yet. §§80-82.] UNTIL THE FESTIVAL OF TABERNACLES. 75 LUKE IX. know not what manner of spirit ye are of. (56) For the Son of man is not come to destroy men's lives, but to save them. And they went to another village. § 82. Ten Lepers cleansed. — Samaria. Luke XVII. 11-19. (ii) And it came to pass, as 1he went to Jerusalem, that he 2 passed 8 through the midst of Samaria and Galilee. (12) AI7(1 as he entered into a certain village, there met him ten men that were lepers, which stood afar off : (13) and they lifted up their voices, and said, Jesus, Master, have mercy on us. (14) And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. (15) And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, (16) and fell down on his face at his feet, giving him thanks : and he was a Samaritan. (17) And Jesus answering said, Were there not 4ten cleansed? but where are the nine ? (18) 6 There are not found that returned to give glory to God, save this stran ger. (19) And he said to him, Arise, go thy way : thy faith hath made thee whole. 7 11. they were (or, he was) on s 11. Or, between (Eng.), Am. 6 18. Were therenone. . . slran- the way ' along the borders of (text) ger f (text) * 11. was passing *• 17. tlie ten PART VI. THE FESTIVAL OF TABERNACLES, AND THE SUBSEQUENT TRANSACTIONS UNTIL OUR LORD'S ARRIVAL AT BETHANY SIX DATS BEFORE THE FOURTH PASSOVER. Time : Six months, less six days. § 83. Jesus at the Festival of Tabernacles. His Public Teaching. — Jerusalem. John VII. 11-52. THEN the Jews sought him at the feast, and said, Where is he ? (12) And there was much murmuring among the people concerning him : for some said, He is a good man : others said, Nay ; but he deceiveth the people. (13) Howbeit no man spake openly of him for fear of the Jews. (14) Now about the midst of the feast Jesus went up into the temple, arid taught. (15) And the Jews marvelled, saying, How knoweth this man letters, hav ing never learned ? (16) Jesus answered them, and said, My doctrine is not mine, but his that sent me. (17) If any man 1 will do his will, he shall know of the doe- trine, whether it be of God, or whether I speak 2 of myself. ( 1 8) He that speaketh 2 of himself seeketh his own glory : but he that seeketh s his glory that sent hiin, the same is true, and no unrighteousness is in him. (19) Did not Moses give you the law, and yet none of you keepeth the law ? Why go ye about to kill me ? (20) The people answered and said, Thou hast a devil : who goeth about to kill thee ? (21) Jesus answered and said unto them, I have done one work, and ye all 4 marvel. (22) 6 Moses therefore gave unto you circumcision ; (not because it is of Moses, but of the fathers ;) and ye on the sabbath day circumcise a man." (23) If a man on the sabbath day receive circumcision, that the law of Moses should not be broken ; are ye angry at me, because I have made a man every whit whole on the sabbath day ? (24) Judge not according to the appearance, but judge righteous judgment. (25) Then said some of them of Jerusalem, Is not this he, whom they seek to kill ? (26) But, lo, he speaketh boldly, and they say nothing unto him. 6 Do the rulers know indeed that this is the 7 very Christ ? (27) Howbeit we know this man whence he is : but when 8 Christ cometh, no man knoweth whence he is. (28) Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am : and I am not eome of myself, but he that sent me is true, whom ye know not. (29) But I know him : for I am from him, and he hath sent me. (30) Then they sought to take him : but no man laid hands on him, because his hour was not yet come. (31) And many of the people believed on him, and said, When 9 Christ cometh, will he do more 10 miracles than these which this man hath done ? (32) The Pharisees heard u that the people murmured such things concerning him ; and the Pharisees and the chief priests sent officers to take him. (33) Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that 7 17. willeth to do 3 22. For this cause hath Moses 7 26. Omit very 2 17, 18. from given 3 27. the Christ * 18. the glory of him a 22. Lev. 12 : 3. » 31. the Christ shall come 4 21, 22. Or, marvel because of ° 26. Can it be lhat tlie rulers 73 31. signs this. Moses hath given indeed know 77 33. the multitude murmuring §§ S3, 81.] UNTIL OUR LORD'S ARRIVAL AT BETHANY. 77 joiin vu. sent me. (34) Ye shall seek me, and shall not find me : and where I am, thither ye cannot come. (35) Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the l dispersed among the 2 Gentiles, and teach the 2 Gentiles ? (36) What manner of saying is this that he said, Ye shall seek me, aud 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 believeth on me, as the scrip ture hath said, out of his belly shall flow rivers of living water." (39) (But this spake he of the Spirit, which they that believe on him should receive : for the 8 Holy Ghost was not yet given ; because that Jesus was not yet glorified.) (40) 4 Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. (41) Others said, This is the Christ. But some said, s Shall 6 Christ come out of Galilee ? (42) Hath not the scripture said, That 6 Christ com eth of the seed of David, and 7 out of the town of Bethlehem, where David was ? b (43) So there was a division among the people because of him. (44) And some of them would have taken him ; but no man laid hands on him. (4S) Then came the officers to the chief priests and Pharisees ; and they said unto them, Why have ye not brought him ? (46) The officers answered, Never man 8 spake like this man. (47) Then answered them the Pharisees, Are ye also deceived ? (48) Have any of the rulers or of the Pharisees believed on him ? (49) But this people who knoweth not the law are cursed. (50) Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) (51) Doth our law judge any man, before it hear him, and know what he doeth? (52) They answered and said unto him, Art thou also of Galilee ? Search, and 9 look : for out of Galilee ariseth no prophet. § 84. The Woman taken in Adultery. — Jerusalem. John VII. 53. VIII. 1-11. (53) 10 And every man went unto his own house. VIII. (1) Jesus went unto 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 Pharisees n brought unto him a woman taken in adultery ; and when they had set her in the midst, (4) they say unto him, Master, this woman was taken in adultery, in the very act. (s) Now Moses in the law commanded us, 12 that such should be stoned : ° but what sayest 18 thou ? (6) This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, Mas though he heard them not. (7) So when they continued asking him, 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 u wrote on the ground. (9) And they which heard it, 16 being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last : and Jesus was left alone, and the woman 17 standing in the midst. (10) When Jesus had lifted up him self, 18 and saw none but the woman, he said unto her, Woman, where are 19 those thine accusers? hath no man condemned thee? (11) She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee : 20 go, and sin no more. 7 35. Dispersion vii. 53-viii. 11. Those which contain it vary much 2 35. Greeks from each other. a 38. Is. 55 : 1 ; 58 : 11. Comp. Is. 44 : 3 ; Zech. 71 3. bring a woman 13 : 1 ; 14 : 8. 72 5. to stone such 3 39. Spirit (text) c 5. Lev. 20 : 10. Comp. Deut. 22 : 21. 4 40. Some 7S 5. thou of her t 3 41. IVhat, doth I4 6. Omit as though, etc. 3 41, 42. the Christ 75 8. with his finger wrote 7 42. from Bethlehem, the village where '° 9. Omit being convicted by their own conscience b 42. Comp. Ps. 89 : 3, 4 ; 132 : 11 ; Mic. 5:2. 77 9. where slie was, in s 46. so spake. 18 10- Omit and . . . woman, » 52. see that, or, see: for 79 10. theyt v> 53. Most ot the ancient authorities omit John 20 11. go thy way ; from henceforth sm 78 FROM THE FESTIVAL OF THE TABERNACLES [Part VI § 85. Further Public Teaching of our Lord. He reproves the unbelieving Jews, and es capes from their hands. — Jerusalem. John VIII. 12-^9. (12) Then spake Jesus again unto them, saying, I am the light of the world : he that followeth me shall not walk in darkness, but shall have the light of life. (13) The Pharisees therefore said unto him, Thou bearest 1 record of thyself ; thy 1 record is not true. (14) Jesus answered and said unto them, Though I bear * record of myself, yet my 1 record is true : for I know whence I came, and whither I go ; but ye cannot tell whence I come, and whither I go. (15) Ye judge after the flesh ; I judge no man. (16) And yet if I judge, my judgment is true : for I am not alone, but I and the Father that sent me. (17) It is also written in your law," that the 1 testimony of two men is true. (18) I am one that beareth witness of myself, and the Father that sent me beareth witness of me. (19) Then said they unto him, Where is thy Father ? Jesus answered, Ye neither know me, nor my Father : if ye had known me, ye should have known my Father also. (20) These words spake 2 Jesus in the treasury, as he taught in the temple : and no man laid hands on him ; for his hour was not yet come. (21) Then said 2 Jesus again unto them, I go 8my way, and ye shall seek me, and shall die in your sins : whither I go, ye cannot come. (22) Then said the Jews, Will he kill himself ? because he saith, Whither I go, ye cannot come. (23) And he said unto them, Ye are from beneath ; I am from above : ye are of this world ; I am not of this world. (24) I said therefore unto you, that ye shall die in your sins : for if ye believe not that I am he, ye shall die in your sins. (25) Then said they unto him, Who art thou ? And Jesus saith unto them, 4 Even the same that I said unto you from the beginning. (26) I have many things to say and to judge of you : but he that sent me is true ; and I speak to the world those things which I have heard of him. (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 of myself ; but as 6 my Father hath taught me, I speak these things. (29) And he that sent me is with me : 2 the Fa ther hath not left me alone ; for I do always those things that 6 please him. (30) As he spake these words, many believed on him. (31) Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed ; (32) and ye shall know the truth, and the truth shall make you free. (33) They answered him, We be Abraham's seed, and were never in bondage to any man : how sayest thou, Ye shall be made free ? (34) Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. (35) And the servant abideth not in the house for ever : butihe Son abideth ever. (36) If the Son therefore shall make you free, ye shall be free indeed. (37) I know that ye are Abraham's seed ; but ye seek to kill me, because my word hath ' no place in you. (38) I speak 8 that which I have seen with 9 my Father : 10 and ye do 8 that which ye n have seen 12 with your father. (39) They an swered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. (40) But now ye seek to kill me, a man that hath told you the 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 proceeded forth and came from God ; neither came I of myself, but he sent me. (43) Why do ye not under stand my speech ? even because ye cannot hear my word. (44) Ye are of your fa ther the devil, and the lusts of your father 18 ye will do. He was a murderer from the beginning, and 14 abode not in the truth, because there is no truth in him. When 7 13, etc. witness or, How is it that I even 8 38. the things which 72 38. from your father. a 17. Deut. 17 ' 6. speak to you at all ? s 38. my Father, or, or, the Fattier. Comp. Deut. 19 : 15. 3 28. the the Fattier « 44. ii is your will tt 2 20, etc. he B 29. are pleasing to 70 38. Or, do ye also do. 3 21. away 7 37. not free course therefore 74 44. stood ' 25. Even that which, (text) 77 38. heard §§ So, 86.] UNTIL OUR LORD'S ARRIVAL AT BETHANY. 79 JOHN VIII. he speaketh a lie, he speaketh of his own : for he is a liar, and the father of it. (45) And because I tell you the truth, ye believe me not. (46) Which of you eon- vinceth 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 : x 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 Samaritan, 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 seeketh and judgeth. (51) Verily, verily, I say unto you, If a man keep my saying, he shall never see death. ($2) Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets ; and thou sayest, If a man keep my saying, he shall never taste of death. (53) Art thou greater than our Father Abraham, which is dead ? and the prophets are dead : whom makest thou thyself ? (54) Jesus answered, If I honour myself, my honour is nothing : it is my Father that honoureth me ; of whom ye say, that he is your God : (55) yet ye have not known him ; but I know him : and if I should say, I know him not, I shall be a liar like unto you : but I know him, and keep his saying. (56) Your father Abraham rejoiced to see my day : and he saw it, and was glad. (57) Then said the Jews unto him, Thou art not yet fifty years old, and hast thou 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, 2 going through the midst of them, and so passed by. § 86. A Lawyer instructed. Love to our Neighbour defined. Parable of the Good Samaritan. — Near Jerusalem. Luke X. 25-37. (25) And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life ? (26) He said unto him, What is written in the law ? how readest thou ? (27) And he answering said," Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind ; and thy neighbour as thyself. (28) And he said unto him, Thou hast answered right : this do, and thou shalt live. (29) But he, s willing to justify himself, said unto Jesus, And who is my neigh bour ? (30) And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among 4 thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. (31) And by chance there came down a certain priest that way : and when he saw him, he passed by on the other side. (32) And likewise a Levite, when he 6was at the place, came and looked on him, and passed by on the other side. (33) But a certain Samaritan, as he journeyed, came where he was : and when he saw him, he had compassion on him, (34) and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. (3s) And on the morrow 6 when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him ; and whatsoever thou spendest more, when I come again, I will repay thee. (36) Which now of these three, thinkest thou, 7 was neigh bour unto him that fell among the 4 thieves ? (37) And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise. 7 47. for this cause ye * 30, 36. robbers 2 59. Omit going through . . . passed by (text) 3 32. came to the place, and saw him, passed a 27. Deut. 6:5; Lev. 19 : 18. Comp. Lev. 18 : 5. 6 35. Omit when he departed 3 28. desiring 7 36. proved 80 FROM THE FESTIVAL OF TABERNACLES [Part VI § 87. Jesus in the House of Martha and Mary. — Bethany. Luke X. 38-12. (38) Now 1 it came to pass, as they went, that he entered into a certain village : and a certain woman named Martha received him into her house. (39) And she had a sister called Mary, whieh also sat at 2 Jesus' feet, and heard his word. (40) But Martha was cumbered about much serving, and 8 came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone ? bid her there fore that she help me. (41) And Jesus answered and said unto her, Martha, Martha, thou art 4 careful and troubled about many things : (42) 6 but one thing is needful : 6 and Mary hath chosen that good part, which shall not be taken away from her. § 88. The Disciples again taught how to pray. — Near Jerusalem. Luke XI. 1-13. (1) And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. (2) And he said unto them, When ye pray, say, 7 Our Father 8 which art in heaven, Hallowed be thy name. Thy kingdom come. 9 Thy will be done, as in heaven, so in earth. (3) Give us day by day our daily bread. (4) And forgive us our sins ; for we also forgive every one that is indebted to us. And lead us not into temptation ; 10 but deliver us from evil. (5) And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves ; (6) for a friend of mine n in his journey is come to me, and I have nothing to set before liim ? (7) And he from within shall answer and say, Trouble me not : the door is now shut, and my children are 'with me in bed ; I cannot rise and give thee. (8) I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. (9) And I say unto you, Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you. (10) For every one that asketh receiveth ; and he that seeketh findeth ; and to him that knocketh it shall be opened. (11) If a son shall ask bread of any of you that is a father, will he give him a stone ? or if he ask a fish, will he for a fish give him a serpent ? (12) Or if he shall ask an egg, will he offer him a scor pion ? (13) If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him ? § 89. The Seventy return. — Jerusalem ? Luke X. 17-24. (17) And the seventy returned again with joy, saying, Lord, even the devils are subject unto us 12 through thy name. (18) And he said unto them, I beheld Satan 18 as lightning fall from heaven. ( 1 9) Behold, I give unto you 14 power to tread on serpents and scorpions, and over all the power of the enemy : and nothing shall by any means hurt you. (20) Notwithstanding in this rejoice not, that the spirits are subject unto you ; but rather rejoice, 15 because your names are written in heaven. (21) In that hour lc Jesus rejoiced in 17 spirit, and said, I 18 thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes : even so, Father ; for so it seemed good in thy sight. (22) All things are delivered to me of my Father : and no man knoweth who 7 38. aslheywenlonlheirway,he ° 42. for 72 17. in 2 39. Ihe lord's 7 2. Omit our (text) 73 18. fallen as lightning 3 40. came up s 2. Omit which art in heaven 74 19. authority 4 41. anxious (text) 73 20. that '' 42. Many ancient authorities » 2. Omit Thy will, etc. (text) 13 21. he read but few things are needful, or 70 4. Omit bid deliver, etc (text) 77 21. the Holy Spirit *ne. 71 6. is come to me from a journey 73 21. Or, praise §§ 87-90.] UNTIL OUR LORD'S ARRIVAL AT BETHANY. 81 LUKE X. the Son is, but the Father ; and who the Father is, but the Son, and he to whom the Son 1 will reveal him. (23) And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see : (24) for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them. § 90. A Man born blind is healed on the Sabbath. Our Lord's subsequent Discourses. — Jerusalem. John IX. 1-41. X. 1-21. (1) And as Jesus passed by, he saw a man which was blind from his birth. (2) And his disciples asked him, saying, 2 Master, who did sin, this man, or his par ents, that he was born blind ? (3) Jesus answered, Neither hath this man sinned, nor his parents : but that the works of God should be made manifest in him. (4) I must work the works of him that sent me, while it is day : the night cometh, when no man can work. (5) 8As long as I am in the world, I am the light of the world. (6) When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed 4 the eyes of the blind man with the clay, (7) and said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing. (8) The neighbours therefore, and they which before had seen him that he was 6 blind, said, Is not this he that sat and begged ? (9) Some said, This is he : others said, He is like him : but he said, I am he. (10) Therefore said they unto him, How were thine eyes opened? (11) He answered and said, 6 A man that is called Je sus made clay, and anointed mine eyes, and said unto me, Go to 7 the pool of Siloam, and wash : and I went and washed, and I received sight. (12) Then said they unto him, Where is he ? He said, I know not. (13) They brought to the Pharisees him that aforetime was blind. (14) And it was the sabbath day when Jesus made the clay, and opened his eyes, (is) Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see. (16) Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such 8 miracles ? And there was a division among them. (17) They say unto the blind man again, What sayest thou of him, 9that he hath opened thine eyes ? He said, He is a prophet. (18) But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. (19) And they asked them, saying, Is this your son, who ye say was born blind ? how then doth he now see ? (20) His parents answered them and said, We know that this is our son, aud that he was born blind : (21) but by what means he now seeth, we know not ; or who hath opened his eyes, we know not : 10 he is of age ; ask him : he shall speak for himself. (22) These words spake his parents, because they feared the Jews : for the Jews had agreed already, 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 again called they the man that was blind, and said unto him, Give 11 God the praise : we know that this man is a sinner. (25) He answered and said, Whether he be a sinner or no, I know not : one thing I know, that, whereas I was blind, now I see. (26) Then said they to him again, What did he to thee ? how opened he thine eyes ? (27) He answered them, I have told you 12 already, and ye did not hear : wherefore would ye hear it again ? will ye also be his disciples ? (28) Then they reviled him, and said, Thou art his disciple ; but we are Moses' disciples. (29) We know that God spake unto Moses : as for 18 this fellow, we know 7 22. willeth to B 8. a beggar e 16. signs 71 24. glory to God 2 2. Rabbi ' 11. The 9 17. in that he opened. 72 27. even now > 5. When I 7 11. Omit the pool of 70 21. ask him; he is of age; 73 29. this man 6 6. his eyes with fi 82 FROM THE FESTIVAL OF TABERNACLES [Part VI. JOHN IX. not from whence he is. (30) The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. (31) Now we know that God heareth not sinners :° but if any man be a worshipper of God, and doeth his will, him he heareth. (32) Since the world began was it not heard that any man opened the eyes of one that was born blind. (33) If this man were not 1 of God, he could do nothing. (34) They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us ? And they cast him out. (35) Jesus heard that they had cast him out ; and when he had found him, he said unto him, Dost thou believe on 2 the Son of God ? (36) He answered and said, Who is he, Lord, that I might believe on him ? (37) And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. (38) And he said, Lord, I believe. And he worshipped him. (39) And Jesus said, For judgment I am come into this world ; that they which see not might see, an„d that they which see might be made blind. (40) 8 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? (41) Jesus said unto them, If ye were blind, ye should have no sin : but now ye say, We see ; 4 therefore your sin remaineth. X. (1) Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. (2) But he that entereth in by the door is the shepherd of the sheep. (3) To him the porter openeth ; and the sheep hear his voice : and he calleth his own sheep by name, and leadeth them out. (4) And when he putteth forth 6 his own sheep, he goeth before them, and the sheep follow him : for they know his voice. (5) And a stranger will they not follow, but will flee from him : for they know not the voice of strangers. (6) This parable spake Jesus unto them : but they understood not what things they were which he Spake unto them. (7) Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. (8) All that ever came before me are thieves and robbers : 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 to steal, and to kill, and to destroy : I am come that they might have life, and that they might have it more abundantly. (11) I am the good shepherd : the good shepherd 6 giveth his life for the sheep. (12) But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth ; and the wolf catcheth them, and scattereth 7the sheep. (13) The hire ling fleeth, because he is an hireling, and careth not for the sheep. (14) I am the good shepherd, and know my sheep, and 8 am known of mine. (15) As the Father knoweth me, even so know I the Father : and I lay down my life for the sheep. (16) And other sheep I have, which are not of this fold : them also I must bring, and they shall hear my voice ; and 9 there shall be one 10 fold, and one shepherd. (17) Therefore doth my Father love me, because I lay down my life, that I might take it again. (18) No man taketh it from me, but I lay it down of myself. I have 11 power to lay it down, and I have n power to take it again. This commandment have I received of my Father. (19) There was a division therefore again among the Jews for these sayings. (20) And many of them said, He hath a devil, and is mad ; why hear ye him ? (21) Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind ? a 31. Comp. Prov. 28 : 9. 4 41. Omit therefore 3 14. mine own know me 7 33. from E 4. all his own, he 9 16. they shall become (text) " 35. Many ancient authorities ° 11. layeth down 70 16. flock, one shepherd. lead the Son of man. 7 12, 13. them : he fleeth because 77 18. Or, right 3 40. Those of §§90-92.] UNTIL OUR LORD'S ARRIVAL AT BETHANY. 83 § 91. Jesus in Jerusalem at the Festival of Dedication. He retires beyond Jordan. — Jerusalem. Bethany heyond Jordan. John X. 22^2. (22) *And it was at Jerusalem the feast of the dedication, and it was winter. (23) And Jesus walked in the temple in Solomon's porch. (24) Then came the Jews round about him, and said unto him, How long dost thou make us to doubt ? If thou be the Christ, tell us plainly. (25) Jesus answered them, I told you, and ye believed not : the works that I do in my Father's name, they bear witness of me. (26) But ye believe not, because ye are not of my sheep, 2 as I said unto you. (27) My sheep hear my voice, and I know them, and they follow me : (28) and I give unto them eternal life ; and they shall never perish, neither shall any man pluck them out of my hand. (29) My Father, which gave them me, is greater than all ; and no man is able to pluck them out of my Father's hand. (30) I and my Father are one. (31) Then the Jews took up stones again to stone him. (32) Jesus answered them, Many good works have I shewed you from my Father ; for which of those works do ye stone me ? (33) The Jews answered him, saying, For a good work we stone thee not ; but for blasphemy ; and because that thou, being a man, makest thy self God. (34) Jesus answered them, Is it not written in your law,a I said, Ye are gods ? (35) If he called them gods, unto whom the word of God came, and the scripture cannot be broken ; (36) say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphemest ; because I said, I am the Son of God ? (37) If I do not the works of my Father, believe me not. (38) But if I do, though ye believe not me, believe the works : that ye may know, and believe, that the Father is in me, and I in s him. (39) Therefore they sought again to take him : 4 but he escaped out of their hand, (40) and went away again beyond Jordan into the place where John 5 at first baptized ; and there he abode. (41) And many 6 resorted unto him, and said, John 7 did no miracle : but all things that John spake of this man were true. (42) And many believed on him there. § 92. The Raising of Lazarus. — Bethany. John XI. 1-46. (i) Now a certain man was sick, named Lazarus, of Bethany, the 8town of Mary and her sister Martha. (2) (It was that Mary which anointed the Lord with oint ment, and wiped his feet with her hair, whose brother Lazarus was sick.) (3) There fore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. (4) When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. (5) Now Jesus loved Mar tha, and her sister, and Lazarus. (6) When he had heard therefore that he was sick, he abode two days still in the same place where he was. (7) Then after that saith he to his disciples, Let us go into Judaea again. (8) His disciples say unto him, 9 Master, the Jews 10 of late sought to stone thee ; and goest thou thither again ? (9) Jesus answered, Are there not twelve hours in the day ? If any man walk in the day, he stumbleth not, because he seeth the light of this world. (10) But if a man walk in the night, he stumbleth, because u there is no light in him. (11) These things said he : and after that he saith unto them, Our friend Lazarus 12 sleepeth ; but I go, that I may awake him out of sleep. (12) Then said his disci ples, Lord, if he 12 sleep, he 18shall do well. (13) Howbeit Jesus spake of his death : but they thought that he had spoken of taking of rest in sleep. (14) Then said Jesus unto them plainly, Lazarus is dead. (15) And I am glad for your sakes 7 22. Some ancient authorities read 4 39. and he went forth ° 8. Rabbi At that time was. 3 40. was at the first baptizing ,0 8. teere but now seeking 2 26. Omit as I said unto you e 41. came 71 10. the light is not a 34. Ps. 82 : 6. Comp. Ex. 22 : 8, 9, 28. 7 41. indeed did no sign 72 11, 12. is fallen asleep • 38. the Father 8 1. village 7S 12. will recover 84 FROM THE FESTIVAL OF TABERNACLES [Part VI. JOHN XI. that I was not there, to the intent ye may believe ; nevertheless let us go unto him. (16) Then said Thomas, which is called Didymus, unto his fellow-disciples, Let us also go, that we may die with him. (17) Then when Jesus came, he found that he had lain in the 1 grave four days already. (18) Now Bethany was nigh unto Jerusalem, about fifteen furlongs off : (19) and many of the Jews 2came to Martha and Mary, to comfort them concern ing their brother. (20) Then Martha, as soon as she heard that Jesus was coming, went and met him : but Mary 8sat still in the house. (21) Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. (22) 4 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. (23) Jesus saith unto her, Thy brother shall rise again. (24) Martha saith unto him, I know 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 believeth in me, though he 6 were dead, yet shall he live : (26) and whosoever liveth and believeth in me shall never die. Believest thou this ? (27) She saith unto him, Yea, Lord : I believe that thou art the Christ, the Son of God, which should come into the world. (28) And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is 6 come, and 7 calleth for thee. (29) As soon as she heard that, she arose quickly, and came unto him. (30) Now Jesus was not yet come into the 8 town, but was in that place where Martha met him. (3 1 ) The Jews then whieh were with her in the house, and com forted her, when they saw Mary, that she rose up 9 hastily and went out, followed her, 10 saying, She goeth unto the 1 grave to weep there. (32) Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. (33) When Jesus there fore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, (34) and said, Where have ye laid him ? They say unto him, Lord, come and see. (3S) Jesus wept. (36) Then said the Jews, Behold how he loved him ! (37) And some of them said, Couid not this man, which opened the eyes of the blind, have caused that u even this man should not have died ? (38) Jesus therefore again groaning in himself cometh to the J grave. It was a cave, and a stone lay 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 stinketh : for he hath been dead four days. (40) Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God ? (41) Then they took away the stone 12from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. (42) And I knew that thou hearest me always : but because of the people which stand by I said it, that they may believe that thou hast sent me. (43) And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. (44) And he that was dead came forth, bound hand and foot with graveelothes : and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. (4S) Then many of the Jews which came to Mary, and ls had seen the things which Jesus did, believed on him . (46) But some of them went their ways to the Phari sees, and told them what things Jesus had done. § 93. The Counsel of Caiaphas against Jesus. He retires from Jerusalem. — Jerusa lem. Ephraim. John XI. 47-54. (47) Then gathered the chief priests and the Pharisees a council, and said, What do we ? for this man doeth many 14 miracles. (48) If we let him thus alone, all men 7 17, etc. tomb » 28. here 77 37. this man also 2 19. had come 7 28. calleth thee 72 41. Omit from, etc., to close 3 20. still sat 8 30. village of verse. 4 22. And even now I know that, 9 31. quickly u beheld that which he did e 25. die 70 31. supposing thai she was going 14 47. signs §§92-95.] UNTIL OUR LORD'S ARRIVAL AT BETHANY. 85 JOHN XI. will believe on him : and the Romans shall come and take away both our place and na tion. (49) And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, (50) nor consider that it is expedient for 7 us, that oue man should die for the people, and that the whole nation perish not. (Si) And this spake he not of liimself : but being high priest that year, he prophe sied that Jesus should die for that nation ; (52) and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. (53) Then from that day forth they took counsel together for to put him to death. (S4) Jesus therefore walked no more openly among the Jews ; but 2 went thence into 3 a country near to the wilderness, into a city called Ephraim, and there 4 con tinued with his disciples. § 94. Jesus beyond Jordan is followed by Multitudes. The Healing of the Infirm Woman on the Sabbath. — Valley of Jordan ? Per^ea. Matt. XIX. 1, 2. Mark X. 1. (1) And it came to pass, that when (1) And he arose from thence, and Jesus had finished these sayings, he de- cometh into the 5 coasts of Judfea 6 by parted from Galilee, and came into the the farther side of Jordan : and the peo- 5 coasts of Judsea beyond Jordan ; (2) and pie resort unto him again ; and, as he great multitudes followed him ; and he was wont, he taught them again. healed them there. Luke XIII. 10-21. (10) And he was teaching in one of the synagogues on the sabbath. (11) And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. (12) And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. (13) And he laid his hands on her : and immediately she was made straight, and glorified God. (14) And the ruler of the synagogue answered with indignation, be cause that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work : in them therefore come and be healed, and not on the sabbath day. (is) The Lord then answered him, and said, 7 Thou hypo crite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and iead him away to watering? (16) And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day ? (17) And when he had said these things, all his adver saries were 8 ashamed : and all the people rejoiced for all the glorious things that were done by him. (18) Then said he, Unto what is the kingdom of God like ? and whereunto shall I 9 resemble it? (19) It is like a grain of mustard seed, which a man took, and cast into I0 his garden ; and it grew, and n waxed a great tree ; and the 12 fowls of the air lodged in the branches of it. (20) And again he said, Whereunto shall I liken the kingdom of God ? (21) It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. § 95. Our Lord goes teaching and journeying towards Jerusalem. He is warned against Herod. — PerjBA. Luke Xin. 22-35. (22) And he I8 went through 14 the cities and villages, teaching, and journeying 15 toward Jerusalem. 7 50. you b 1, 1. borders ' 18. liken n 22. went on his way » 54. departed > 1. and beyond Jordan I0 19. his own 74 22. Omit the ¦ 54. the 7 15. Ye hypocrites 71 19. became a tree 7e 22. on unto * 54. he tamed 8 17. put to shame " 19. birds of the heaven 86 FROM THE FESTIVAL OF TABERNACLES [Part VI. LUKE XIII. (23) Then said one unto him, Lord, are there few that be saved ? And he said unto them, (24) Strive to enter in at the 1 strait gate : for many, I say unto you, will seek to enter in, and shall not be able. (25) When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, 2 Lord, open unto us ; and he shall answer and say unto you, I know you not whence ye are : (26) then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. (27) But he shall say, I tell you, I know you not whence ye are ; depart from me, all ye workers of iniquity. (28) There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. (29) And they shall eome from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. (30) And, behold, there are last which shall be first, and there are first which shall be last. (31) 8 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence : for Herod 4 will kill thee. (32) And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I 6 shall be perfected. (33) Nevertheless I must 6 walk to day, and to morrow, and the day following : for it cannot be that a prophet perish out of Je rusalem. (34) O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee ; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not ! (3s) Behold, your house is left unto you desolate : a and 7 verily I say unto you, Ye shall not see me, until 8 the time come when ye shall say, Blessed is he that cometh in the name of the Lord. § 96. Our Lord dines with a Chief Pharisee on the Sabbath. Incidents. — Per^e a. Luke XIV. 1-24. (1) And it came to pass, as he went into the house of one of the 9 chief Pharisees to eat bread on the sabbath day, that they watched him. (2) And, behold, there was a certain man before him which had the dropsy. (3) And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day ? (4) And they held their peace. And he took him, and healed him, and let him go ; (5) and answered them, saying, Which of you shall have 10an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day ? (6) And they could not answer him again to these things. (7) And he put forth a parable to those which were bidden, when he marked how they chose out the chief n rooms ; saying unto them, (8) When thou art bidden of any man to a wedding, sit not down in the 12 highest room ; b lest a more honourable man than thou be bidden of him ; (9) and he that bade thee and him come and say to thee, Give this man place ; and thou begin with shame to take the lowest 18 room. (10) But when thou art bidden, go and sit down in the lowest 13room ; that when he that bade thee cometh, he may say unto thee, Friend, go up higher : then shalt thou have u worship in the presence of them that sit at meat with thee. (11) For whoso ever exalteth himself shall be 15 abased ; and he that humbleth himself shall be ex alted. (12) Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours ; lest they also bid thee again, and a recompense be made thee. (13) But when thou makest a feast, call the poor, the maimed, the lame, the blind : (14) and thou shalt be blessed ; for they cannot recompense thee : for thou shalt be recom pensed at the resurrection of the just. 7 24. narrow door 3 33. go on my way 9 1. rulers of the Phari- 72 8. chief seal 2 25. Omit Lord a 35. Comp. Ps. 69 : 25 ; sees b 8. Comp. Prov. 25 : 6 3 31. Inthatveryhour Jer. 12 : 7 ; 22 : 5. 70 5. Many ancient au- 73 9, 10. place 4 31. would fain 7 35. Omit verily thorities read a son. 74 10. glory 6 32. am perfected. 8 35. Omit the time 71 7. seats 7E 11. humbled kxa.., or, end my course. come when §§95-98.] UNTIL OUR LORD'S ARRIVAL AT BETHANY. 81 LUKE XIV. (15) And when one of them that sat at meat with him heard these tilings, ho said unto him, Blessed is he that shall eat bread in the kingdom of God. (16) Then said he unto him, A certain man made a great supper, and bade many : (17) and sent his servant at supper time to say to them that were bidden, Come ; for all things are now ready. _ (18) And they all with one consent began to make excuse. The first said unto him, I have bought a 'piece of ground, and I must needs go and see it : I pray thee have me excused. ( 1 9) And another said, I have bought five yoke of oxen, and I go to prove them : I pray thee have me excused. (20) And another said, I have married a wife, and therefore I cannot come. (21) So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. (22) And the servant said, Lord, it is done as thou hast commanded, and yet there is room. (23) And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. (24) For I say unto you, that none of those men which were bidden shall taste of my supper. § 97. What is required of True Disciples. — Per^ea. Luke XIV. 25-35. (25) And there went great multitudes with him : and he turned, and said unto them, (26) If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. (27) And whosoever doth not bear his cross, and come after me, cannot be my disciple. (28) For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it ? (29) Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, (30) saying, This man began to build, and was not able to finish. (31) Or what king, going to make war against another king, sitteth not down first, and con- sulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand ? (32) Or else, while the other is yet a great way off, he sendeth an ambassage, and 2 desireth conditions of peace. (33) So likewise, whoso ever he be of you that forsaketh not all that he hath, he cannot be my disciple. (34) Salt is good : but if the salt have lost his savour, wherewith shall it be sea soned? (35) It is neither fit for the land, nor yet for the dunghill ; but men cast it out. He that hath ears to hear, let him hear. § 98. Parable ofthe Lost Sheep, etc. Parable ofthe Prodigal Son. — Per^a. Luke XV. 1-32. (1) Then drew near unto him all the publicans and sinners for to hear him. (2) And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. (3) And he spake this parable unto them, saying, (4) What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it ? (5) And when he hath found it, he layeth it on his shoulders, rejoicing. (6) And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me ; for I have found my sheep which was lost. (7) I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine 8 just persons, which need no repentance. (8) Either what woman having ten pieces of silver, if she lose one piece, doth not light a 4 candle, and sweep the house, and seek diligently till she find it ? (9) And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me ; for I have found the piece which I had lost. (10) Likewise, I 7 18. field, 2 32. asketh 3 7. righteous * 8. lamp 88 FROM THE FESTIVAL OF TABERNACLES [Part VI. LUKE XV. Bay unto you, there is joy in the presence of the angels of God over one sinner that repenteth. (il) And he said, A certain man had two sons : (12) and the younger of them said to his father, Father^ give me the portion of 1 goods that falleth to me. And he divided unto them his living. (13) And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. (14) And when he had spent all, there arose a mighty famine in that land ; and he began to be in want, (is) And he went and joined himself to 2 a citizen of that country ; and he sent him into his fields to feed swine. (16) And he would fain 8have filled his belly with the husks that the swine did eat : and no man gave unto him. (17) And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger ! ( 1 8) I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and 4 before thee, (19) and am no more worthy to be called thy son : make me as one of thy hired servants. (20) And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. (21) And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. (22) But the father said to his servants, Bring 5 forth the best robe, and put it on him ; and put a ring on his hand, and shoes on his feet : (23) and bring 6 hither the fatted calf, and kill it; and let us eat, and be merry : (24) for this my son was dead, and is alive again ; he was lost, and is found. And they began to be merry. (2s) Now his elder son was in the field : and as he came and drew nigh to the house, he heard music and dancing. (26) And he called one of the servants, and asked what these things meant. (27) And he said unto him, Thy brother is come ; and thy father hath killed the fatted calf, because he hath re ceived him safe and sound. (28) And he was angry, and would not go in : there fore came his father out, and entreated him. (29) And he answering said to his fa ther, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment : and yet thou never gavest me a kid, that I might make merry with my friends : (30) but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. (31) And he said unto him, Son, thou art ever with me, and all that I have is thine. (32) It was meet that we should make merry, and be glad : for this thy brother was dead, and is alive again ; aud was lost, and is found. § 99. Parable of the Unjust Steward. — Per^ea. Luke XVI. 1-13. ( I ) And he said also unto his disciples, There was a certain rich man, which had a steward ; and the same was accused unto him that he had wasted his goods. (2) And he called him, and said unto him, How is it that I hear this of thee ? give an account of thy stewardship ; for thou inayest be no longer steward. (3) Then the steward said within himself, What shall I do ? for my lord taketh away from me the stew ardship : I 7 cannot dig ; to beg I am ashamed. (4) I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses, (s) So he called 8 every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord ? (6) And he said, An hundred measures of oil. And he said unto him, Take thy 9 bill, and sit down quickly, and write fifty. (7) Then said he to another, And how much owest thou ? And he said, An hundred measures of wheat. And he said unto him, Take thy 9 bill, and write fourscore. (8) And 10 the lord commended the n unjust steward, because he had done wisely : for the 12 chil dren of this world are 13 in their generation wiser than the 12 children of light. 7 12. thy (Gr. the) substance 3 22. forth quickly 70 8. his 2 14. one of the citizens 3 23. Omit hither 71 8. unrighteous steward, Gt 2 16. have been filled (Eng. text, 7 3. have not strength to steward of unrighteousness. tm. marg.) 3 5. each 72 8. sons 4 18. in thy sight « 6, 7. bond, Gr. writing*. K 8. for their own §§9S-10L] UNTIL OUR LORD'S ARRIVAL AT BETHANY. 89 LUKE XVI. (9) And I say imto you, Make to yourselves friends J of the mammon of unright eousness ; that, when - ye fail, they may receive you into everlasting habitations. (10) He that is faithful in 8that which is least is faithful also in much : and he that is 4 unjust in 8 the least is 4 unjust also in much. (11) If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches t (12) And if ye have not been faithful in that which is 6 another man's, who shall give you that which is your own ? (13) No servant can serve two mas ters : for either he will hate the one, and love the other ; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. § 100. The Pharisees reproved. Parable of the Rich Man and Lazarus. — Per^ea. Luke XVI. 14-31. (14) And the Pharisees also, who were e covetous, heard all these things : and they 7 derided him. (15) And he said unto them, Ye are they which justify yourselves 8 before men ; but God knoweth your hearts : for that which is highly esteemed among men is abomination iu the sight of God. (16) The law and the prophets were until John : since that time the kingdom of God is preached, and every man presseth into it. (17) And it is easier for heaven and earth to pass, than one tittle of the law to fail. (18) Whosoever putteth away his wife, and marrieth another, committeth adultery : and whosoever marrieth her that is put away from her hus band committeth adultery. (19) There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day : (20) and there was a certain beggar named Lazarus, which was laid at his gate, full of sores, (21) and desiring to be fed with the crumbs which fell from the rich man's table : moreover the dogs came and licked his sores. (22) And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom : the rich man also died, and was buried ; (23) and in 9 hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. (24) And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue ; for I am 10 tormented in this flame. (25) But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things : but now he is comforted, and thou art 10 tormented. (26) And beside all this, between us and you there is a great gulf fixed : so that they whieh would pass from hence to you cannot ; n neither can they pass to us, that would come from thence. (27) Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house : (28) for I have five brethren ; that he may testify unto them, lest they also come into this place of torment. (29) Abraham saith unto him, They have Moses and the prophets ; let them hear them. (30) And he said, Nay, father Abraham : but if one went unto them from the dead, they will repent. (31) And he said unto him, If they hear not Moses and the prophets, neither will they be per suaded, though one rose from the dead. § 101. Jesus inculcates Forbearance, Faith, Humility. — Per^a. Luke XVII. 1-10. (1) Then said he unto the disciples, It is impossible but that offences will come : but woe unto him, through whom they come ! (2) It were 12 better for him that a mill stone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. (3) Take heed to yourselves : If thy brother 13 trespass 14 against thee, rebuke him ; and if he repent, forgive him. (4) And if he 13tres- 7 9. by means of (Gt., out of .) 6 14. lovers of money 71 26. and lhat none may cross 2 9. il shall 7 14. scoffed at over from thence to us. 3 10. a very little e 15. in the sight of 72 2. well 4 10. unrighteous .' 23. Hades 73 3, 4. sin * 12. another's, 10 24, 25. in anguish 14 3. Omit against thee 90 FROM THE FESTIVAL OF TABERNACLES [Part VI. LUKE XVII. pass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent ; thou shalt forgive him." (5) And the apostles said unto the Lord, Increase our faith. (6) And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea ; and it should °hcy you. (7) But which of you, having a servant ploughing or feeding cattle, will say unto him J by and by, when he is come from the field, 2 Go and sit down to meat ? (8) and will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken ; and afterward thou shalt eat and drink? (9) Doth he thank that servant because he did the things that were commanded him ? 3I trow not. (10) So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants : we have done that which was our duty to do. § 102. Christ's Coming will be sudden. — Per^ea. Luke XVII. 20-37. (20) And when he was 4 demanded of the Pharisees, when the kingdom of God should eome, he answered them and said, The kingdom of God cometh not with ob servation : (21) neither shall they say, Lo here ! or, 6Lo there ! for, behold, the king dom of God is 6 within you. (22) And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. (23) And they shall say to you, ' See here ; or, see there : go not after them, nor follow them. (24) For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven ; so shall also the Son of man be in his day. (25) But first must he suffer many things, and be rejected of this generation. (26) And as it was in the days of 8 Noe, so shall it be also in the days of the Son of man. (27) They did eat, they drank, they married wives, they were given in marriage, until the day that 8 Noe entered into the ark, and the flood came, and destroyed them all.6 (28) Likewise also as it was in the days of Lot ; they did eat, they drank, they bought, they sold, they planted, they builded ; (29) but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.0 (30) Even thus shall it be in the day when the Son of man is revealed. (31) In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away : and he that is in the field, let him likewise not return back. (32) Remember Lot's wife."* (33) Whosoever shall seek to save his life shall lose it ; and whosoever shall lose his life shall 9 preserve it. (34) I tell you, in that night there shall be two men in one bed ; the one shall be taken, and the other shall be left. (35) Two women shall be grinding together ; the one shall be taken, and the other left. (36) 10 Two men shall be in the field ; the one shall be taken, and the other left. (37) And they answered and said unto him, Where, Lord ? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together. § 103. Parables : The Importunate Widow. The Pharisee and Publican. — Per^ea. Luke XVIII. 1-14. (1) And he spake a parable unto them to this end, that men ought always to pray, and not to faint ; (2) saying, There was in » city a judge, which feared not God, neither regarded man : (3) and there was a widow in that city ; and she came unto him, saying, Avenge me of mine adversary. (4) And he would not for a while : a 4. Comp. Lev. 19 : 17, 18. » 21. Or, in the midst of you c 29. Gen. 19 : 15 sq. 7 7. Omit by and by ' 23. Lo, there 1 Lo, here! Go d 32. Gen. 19 : 26. 2 7. Came straightway nol away, nor follow after them ° 33. Gr. save it alive. 3 9. Omit I trow not 3 26, 27. Noah 70 30. Omit ver. 36, some ancient • 20. asked by b 27. Gen. 7 : 4, 7. authorities add, 0 21. Omit Lo §§101-104.] UNTIL OUR LORD'S ARRIVAL AT BETHANY. 91 LUKE XVIII. but afterward he said within himself, Though I fear not God, nor regard man • (S) yet because this widow troubleth me, I will avenge her, lest 1 by her continual coming she weary me. (6) And the Lord said, Hear what the 2 unjust judge saith. (7) And shall not God avenge his own elect, which cry day and ' night unto him 8 though he bear long with them ? (8) I tell you that he will iivcnge them speedily! Nevertheless when the Son of man cometh, shall he find 4 faith on the earth ? (9) And he spake this parable unto certain which trusted in themselves that they were righteous, and despised 6 others : (lo) Two men went up into the temple to pray; the one a Pharisee, and the other a publican, (n) The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as 6 other men are, extortioners, unjust, adulterers, or even as this publican. (12) I fast twice in the week, I give tithes of all that I 7 possess. (13) And the publican, standing afar off, would not lift up so much as liis eyes unto heaven, but smote upon his breast, saying, God be merciful to me 8a sinner. (14) I tell you, this man went down to his house justified rather than the other : for every one that exalteth himself shall be 9 abased ; and he that humbleth himself shall be exalted. § 104. Precepts respecting Divorce. — Per^ea. Matt. XIX. 3-12. (3) The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause ? (4) And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,6 (5) and said, For this cause shall a man leave father and mother, and shall cleave to his wife : and 12they twain shall 18be one flesh ? c (6) Wherefore they are no more twain, but one flesh. What there fore God hath joined together, let not man put asunder. (7) They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away ? a (8) He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives : but from the beginning it was not so. (9) And I say unto you, whosoever shall put away his wife, except it be for for nication, and shall marry another, com mitteth adultery : and whoso marrieth her which is put away doth commit adul tery. (lo) His disciples say unto him, If the Mark X. 2-12. (2) And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife ? tempting him. (3) And he answered and said unto them, What did Moses command you ? (4) And they said, Moses suffered to write a bill of divorcement, and to put her away." (S) And Jesus answered and said unto them, For the hardness of your heart he wrote you this 10 precept. (6) But from the beginning of the creation 11 God made them male and female.6 (7) For this cause shall a man leave his father and mother, and cleave to his wife ; (8) and 12 they twain shall ls be one flesh : ° so then they are no more twain, but one flesh. (9) What therefore God hath joined together, let not man put asunder. (10) And in the house his disci ples asked him again of the same matter. (11) And he saith unto them, Whosoever shall put away his wife, and marry an other, committeth adultery against her. (12) And if 14a woman shall put away her husband, and be married to another, she committeth adultery. 1 5. she wear me out by her con tinual coming (Eng.), or, at last by her coming she wear me out (Am.) 2 6. unrighteous, Gr. judge of un- '' 7. and (and yet, Am.) he is long suffering over ihem f or, and is lie slow to punish on their behalf t (Am. ) 4 8. Or, the faith * 9. all others, Gr. the rest. 3 11. the rest of 7 12. get 3 13. Or, the B-14. humbled a 4, 7. Deut. 24 : 1. 70 5. commandment b 4, etc. Gen. 1 : 27. 71 6. Male and female made he them. 72 5, 8. the 73 5, 8. become c 5, etc. Gen. 2 : 24. 74 12. she herself 92 FROM THE FESTIVAL OF TABERNACLES [Part VI. MATT. XIX. case of the man be so with his wife, it is not 1 good to marry, (il) But he said unto them, All men cannot receive this saying, save they to whom it is given. (12) For there are some eunuchs, which were so born from their mother's womb : and there are some eunuchs, which were made eunuchs of men : and there be eu nuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it. § 105. Jesus receives and blesses Little Children. — Per^a. Matt. XIX. 13-15. (13) Then were there brought unto him little children, that he should 4 put his hands on them, and pray : and the dis ciples rebuked them. (14) But Jesus said, Suffer 6 little children, and forbid them not, to come unto me : for 7 of such is the kingdom of heaven. (15) And he laid his hands on them, and departed thence. Mark X. 13-16. (13) And they brought 2 young children to him, that he should touch them : and his disciples re buked 6 those that brought them. (14) But when Je sus saw it, he was much displeased, and said unto them, Suffer the little chil dren to come unto me, and forbid them not : for 7 of such is the kingdom of God. (15) Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. (16) And he took them Up in his arms, 8 put his hands upon them, and blessed them. Luke XVIII. 15-17. (15) And they brought unto him also 8 infants, that he would touch them : but when his disci ples saw it, they rebuked them. (16) But Jesus called them unto him, and said, Suffer 6 little children to come unto me, and for bid them not : for 7 of such is the kingdom of God. (17) Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein. § 106. The Rich Young Man. Parable of the Labourers in the Vineyard. — Per^a. Matt. XIX. 16-30. XX. 1-16. (16) And, behold, one came and said unto him, 10 Good Master, what good thing shall I do, that I may have eternal life ? (17) And he said unto him, n Why callest thou me good ? there is none good but one, that is, God : but if thou 12 wilt enter into life, keep the command ments. (18) He saith unto him, Which ? Jesus said," Thou shalt 14 do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, (19) Honour Mark X. 17-31. (17) And when he was gone forth 9 into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that 1 may inherit eternal life ? (18) And Jesus said unto him, Why callest thou me good ? there is none good, but one, that is, God. (19) Thou knowest the commandments,0 ls Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. Luke XVIII. 18-30. (18) And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life ? (19) And Jesus said unto him, Why callest thou me good ? none is good, save one, that is, God. (20) Thou know est the commandments," Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother. 7 10. expedient 2 13. little 3 15. their babes 4 13. lay 3 13. them. 3 14, 16. the little 7 14, etc. to such belongeth (Am. text) 8 16. and blessed them, laying his hands upon them. 9 17. Or, on his way 70 16. Omit Good (text) 17 17. Why asketh thou me con cerning that which is goodt One there is who is good : (text) 72 17. wouldest a 18, etc. Ex. 20 : 12 sq. ; Deut. 5 : 16 sq. ; Lev. 19 : 18. 73 19. Do net kill, Do not commit adultery 74 18. not Ml §§ 104-106.] UNTIL OUR LORD'S ARRIVAL AT BETHANY. 93 MATT. XIX. thy father and thy moth er : and, Thou shalt love thy neighbour as thyself. (20) The young man saith unto him, All these things have I 1kept 2from my youth up : what lack I yet? (21) Jesus said unto him, If thou 3 wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven : and come and follow me. LUKE XVIII. (22) But when the young man heard that saying, he went away sorrowful : for he had great possessions. (23) Then said Jesus unto his disciples, Verily I say unto you, 8 That a, rich man shall hardly enter into the king dom of heaven. (24) And again I say unto you, It is easier for a camel to go through 9 the eye of a needle, than for a rich man to enter into the king dom of God. (25) When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved ? (26) But Jesus beheld them, and said unto them, With men this is im possible ; but with God all things are possible. (27) Then answered Pe ter and said unto him, Be hold, we have 18 forsaken all, and followed thee ; what shall we have there fore ? (28) And Jesus said unto them, Verily I say (20) And he an swered and said unto him, Master, all these have I observed from my youth. (21) Then Jesus beholding him loved him, and said unto him, One thing thou lackest : go 4 thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven : and come, Hake up the cross, and follow me. (22) And he was sad at that saying, and went away 6 grieved : for he had great possessions. (23) And Jesus looked round about, and saith un to his disciples, How hard ly shall they that have riches enter into the king dom of God ! (24) And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God ! (25) It is easier for a camel to go through 9 the eye of a needle, than for a rich man to enter into the kingdom of God. (26) And they were astonished n out of measure, saying 12 among themselves, Who then can be saved ? (27) And Je sus looking upon them saith, With men it is im possible, but not with God : for with God all things are possible. (21) And he said, All these have I 1 kept from my youth up. (22) Now when Jesus heard these things, he said unto him, Yet lackest thou one thing : sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven : and come, follow me. (23) And when he had heard this, he was very sorrowful : for he was very rich. (24) And 7 when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the king dom of God ! (25) For it is easier for a camel to 10 go through a needle's eye, than for a rich man to enter into the kingdom of God. (26) And they that heard it, said, Who then can be saved ? (27) And he said, The things which are impossible with men are possible with God. (28) Then Peter began to say unto him, Lo, we have left all, and have fol lowed thee. (29) And Je sus answered and said, Verily I say unto you, (28) Then Peter said, Lo, we have left all, and followed thee. (29) And he said unto them, Verily I say unto you, unto you, That ye which have followed me, in the regeneration when the Son of man shall sit 14 in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 7 21, 20. observed 2 20. Omit from my youth up 3 21. wouldest 4 21. Omit thy way t 21. Omit take up the cross, and 6 22. sorrowful 7 24. Jesus seeing him said 3 23. It is hard for a rich man to 9 25, 24. a needle's eye 73 25. enter in through 77 26. exceedingly 72 26. unto him (text) 73 27. left 74 28. on 94 FROM THE FESTIVAL OF TABERNACLES [Part VI. MATT. XIX. (29) And every one that hath x for saken houses, or brethren, or sisters, or father, or mother, 3 or wife, or chil dren, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life. (30) But many that are first shall be last ; and the last first. There is no man that hath left house, or brethren, or sisters, 2or father, or mother, or wife, or chil dren, or lands, for my sake, and the gospel's, (30) but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions ; and in the world to come eternal life. (31) But many that are first shall be last ; and the last first. matt. xx. LUKE XVIII. There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, (30) who shall not re ceive manifold more in this 4 present time, world to lasting. and in the come life ever- (1) For the kingdom of heaven is like unto a man that is an householder, which went out early iu the morning to hire labourers into his vineyard. (2) And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. (3) And he went out about the third hour, and saw others standing idle in the marketplace, (4) and said unto them ; Go ye also in the vineyard ; and whatsoever is right I will give you. And they went their way. (s) Again he went out about the sixth and ninth hour, and did likewise. (6) And about the eleventh hour he went out, and found others standing 5 idle, and saith unto them, Why stand ye here all the day idle ? (7) They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard ; 6and whatsoever is right, that shall ye re ceive. (8) So when even was eome, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. (9) And when they came that were hired about the eleventh hour, they received every man a penny. (10) But when the first came, they supposed that they should have received more ; and they likewise received every man a penny. (11) And when they had received it, they murmured against the goodman of the house, (12) saying, These last have 7 wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. (13) But he answered one of them, and said, Friend, I do thee no wrong : didst not thou agree with me for a penny ? (14) Take that thine is, and go thy way : I will give unto this last, even as unto thee. (15) Is it not lawful for me to do what I will with mine own ? Is thine eye evil, because 1 am good ? (16) So the last shall be first, and the first last : 8for many be called, but few chosen. § 107. Jesus a Third Time foretells his Death and Resurrection. Ferjea. [See §§ 74, 77.] — Matt. XX. 17-19. (17) And Jesus going up to Jerusalem, took the twelve disciples apart 9in the way, and said unto them, were afraid. Mark X. 32-34. Luke XVIII. 31-34. (32) And they were in the way, going up to Jeru salem ; and Jesus went be fore them : and they were amazed ; and 10as they followed, they And he took again the twelve, and began to tell them what things should happen unto (31) Then he took unto him the twelve, and said unto them, 7 29. left 2 29. or mother, or fa ther 3 29. Omit or wife ° 7. Omit and whatsoever, (text) to close of verse. 4 30. Omit present 7 12. spent 5 6. Omit idle 3 16. Omit for many, etc. 17. and the way 70 32. they that followed were §§ 106-108.] UNTIL OUR LORD'S ARRIVAL AT BETHANY. 95 MATT. XX. (18) Behold, we go up to Jerusalem ; and the Son of man shall be 1 betrayed unto the chief priests and unto the scribes, and they shall con demn him to death, (19) and shall deliver him to the Gentiles to mock, and to scourge, and to crucify him : and the third day he shall rise again. mark x. him, (33) saying, Behold, we go up to Jerusalem ; and the Son of man shall be delivered unto the chief priests, and unto the scribes ; and they shall con demn him to death, and shall deliver him to the Gentiles : (34) and they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him ; and 8 the third day he shall rise again. LUKE XVIII. Behold, we go up tc Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. (32) For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully en treated, and spitted on : (33) and they shall scourge him, and 2 put him to death : and the third day he shall rise again. (34) And they understood none of these tilings : and this saying was hid from them, neither knew they the things which were spoken. § 108. James and John prefer their Ambitious Request. — Per^ea. Matt. XX. 20-28. (20) Then came to him the mother of 4 Zebedee's children with her sons, wor shipping him, and desiring a certain thing of him. (21) And he said unto her, What wilt thou ? She saith unto him, 6 Grant that these my two sons may sit, the one on thy right hand, and the other on 6 the left, in thy kingdom. (22) But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, 7 and to be bap tized with the baptism that I am baptized with ? They say unto him, We are able. (23) And he saith unto them, Ye shall drink indeed of my cup, 10 and be baptized with the baptism that I am baptized with : but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it u is prepared of my Father. (24) And when the ten heard it, they were moved with indignation 12 against the two brethren. (25) But Jesus called them unto him, and said, Ye know that the 14 princes of the Gentiles 15 exercise dominion over them, and they that are great exercise authority upon them. (26) But it shall not be so among you : but whoso- Mark X. 35-45. (35) And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. (36) And he said unto them, What would ye that I should do for you ? (37) They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. (38) But Jesus said unto them, Ye know not what ye ask : 8can ye drink of the cup that I drink of ? and be baptized with the bap tism that I am baptized with ? (39) And they said unto him, 9 We can. And Jesus said unto them, Ye shall drink of the cup that I drink of ; and with the baptism that I am baptized withal shall ye be baptized : (40) but to sit on my right hand and on my left hand is not mine to give ; but it shall be given to them for whom it uis prepared. (41) And when the ten heard it, they began to be 13 much displeased with James and John. (42) But Jesus call ed them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles 15 exercise lord ship over them ; and their great ones ex ercise authority upon them. (43) But 16 so shall it not be among you : but who- 7 18. delivered 2 33. kill him 3 34. after three days 4 20. the sons of Zebedee 5 21. Command 0 21. Uiy left hand 7 22. Omit and to be bap tized . . . with 8 38. are ye able to ' 39. We are able 70 23. Omit and be . . . with 77 23, 40. hath been 72 24. concerning 73 41. moved with indigna tion concerning 14 25. rulers 73 25, 42. lord it 73 43. it is not so 96 FROM THE FESTIVAL OF TABERNACLES [Part VI. MATT. XX. ever 1 will be great among you, 2 let him be your minister ; (27) and whoso ever 8 will be chief among you, let him be your servant : (28) even as the Son of man came not to be ministered unto, but to minister, and to give his life a ran som for many. mark x. soever 1 will be great among yon, shall be your minister : (44) and whosoever of you 8 will be the chiefest, shall be servant of all. (45) For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. § 109. The Healing ef Two Blind Men near Jericho. Matt. XX. 29-34. (29) And as they 4 de parted from Jericho, a great multitude followed him. (30) And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, 7 Have mercy on us, O Lord, thou son of David. (31) And the multitude rebuked them, 8 because they should hold their peace : but they 10 cried the more, saying,.7 Have mer cy on us, O Lord, thou son of David. (32) And Jesus stood still, and called them, and Mark X. 46-52. (46) And they came to Jericho : and as he 4 went out of Jericho with his dis ciples and a great number of people, 6 blind Barti- mseus, the son of Timseus, sat by the highway side begging. (47) And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me. (48) And many 9 charged him that he should hold his peace : but he 10 cried the more a great deal, Thou son of David, have mercy on me. said, What will ye that I shall do unto you ? (33) They say unto him, Lord, that our eyes may be opened. (34) So Jesus had compassion on them, and touched their eyes : and 14 immediately their eyes received sight, and they followed him. (49) And Jesus stood still, and u commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise ; he calleth thee. (50) And he, casting away his garment, 12 rose, and came to Jesus. (51) And Jesus an swered and said unto him, What wilt thou that I should do unto thee ? The blind man said unto him, 13 Lord, that I might re ceive my sight. (52) And Jesus said unto him, Go thy way ; thy faith hath made thee whole. And 14 immediately he received his sight, and followed Je sus in the way. Luke XVIII. 35-43. XIX. 1. (35) And it came to pass, that as he 6 was come nigh unto Jericho, a cer tain blind man sat by the way side begging: (36) and hearing the multitude pass by, he asked what it meant. (37) And they told him, that Jesus of Nazareth passeth by. (38) And he cried, saying, Jesus, thou son of David, have mercy on me. (39) And they which went before rebuked him, that he should hold his peace : but he 10 cried so much the more, Thou son of David, have mercy on me. (40) And Jesus stood, and commanded him to be brought unto him : and when he was come near, he asked him, (41) saying, What wilt thou that I shall do unto thee ? And he said, Lord, that I may receive my sight. (42) And Jesus said unto him, Receive thy sight : thy faith hath saved thee. (43) And im mediately he received his sight, and followed him, glorifying God : and all the people, when they saw it, gave praise unto God. XIX. (1) And Jesus entered and 15 passed through Jericho. 7 26, 43. would become 2 26. shall be » 27, 44. would be first 4 29, 46. went out from 3 35. drew nigh (i 46. the son of Tiniajus, Bartimcens, a blind beggar, was sitting by the way side 1 30, 31. Lord, have mer cy on us 3 31. that » 48. rebuked 30 31, etc. cried out 77 49. said, Call ye him. 72 50. sprang up 13 51. Jiabboni 74 34, 52. straightway 33 1. was passing §§ 108-111.] UNTIL OUR LORD'S ARRIVAL AT BETHANY. 97 §110. The Visit to Zacchaeus. Parable of the Ten Pounds. — Jericho. Luke XIX. 2-28. (2) And behold, there ivas a man named Zacchams, which was 1 the chief among the publicans, and he was rich. (3) And he sought to see Jesus who he was ; and could not for the press, because he was little of stature. (4) And he 2 ran before, and climbed up into a sycamore tree to see him : for he was to pass that way. (5) Aid when Jesus came to the place, he looked up, 8 and saw him, and said unto him, Zacchreus, make haste, and come down ; for to day I must abide at thy house. (6) And he made haste, and came down, and received him joyfully. (7) And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. (8) Aud Zacchams stood, and said unto the Lord ; Behold, Lord, the half of my goods I give to the poor ; and if I have taken any thing from any man by false accusation, I restore him fourfold. (9) And Jesus said unto him, This day is salvation eome to this house, forasmuch as he also is a son of Abraham. (10) For the Son of man is come to seek and to save that which was lost. (11) And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. (12) He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. (13) And he called 4 his ten servants, and 6 delivered them ten pounds, and said unto them, 6 Occupy till I come. (14) But his citizens hated him, and sent 7 a message after him, saying, We will not have this man to reign over us. (15) And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know 8 how much every man had gained by trading. (16) Then came the first, saying, Lord, thy pound hath 9 gained ten 10 pounds. (17) And he said unto him, Well, thou good servant : because thou 11hast been faithful in a very little, have thou authority over ten cities. (18) And the second came, saying, Lord, thy pound hath 9 gained five pounds. (19) And he said likewise to him, Be thou also over five cities. (20) And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin : (21) for I feared thee, because thou art an austere man : thou takest up that thou layedst not down, and reapest that thou didst not sow. (22) And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I 12 was an austere man, taking up that I laid not down, and reaping that I did not sow : (23) wherefore then gavest not thou my money into the bank, 13 that at my coming I might have required u mine own with usury ? (24) And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. (2s) (And they said unto him, Lord, he hath ten pounds.) (26) For I say unto you, That unto every one which hath shall be given ; and from him that hath not, even that he hath shall be taken away from him. (27) But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. (28) And when he had thus spoken, he went 16 before, ascending up to Jerusalem. § 111. Jesus arrives at Bethany, Six Days before the Passover. [The Supper at Bethany. The Hostility ofthe Chief Priests.'] —Bethany. John XI. 55-57. XII. 1-11. (^) 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) Theu sought they for Jesus, and spake among 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 Phari- 7 2. a chief publican 3 13. Trade ye herewith till " 17. wast found 2 4. ran on before 7 14. an ambassage l- 22. am 8 5. Omit ami saw him, ' 15. what they had 73 '-'3. and I at my coming should 4 13. ten servants of his " 16,18. made " 23. it wilh interest 5 13. gave - 70 16. pounds more " 28. on before, going up 98 FROM THE FESTIVAL OF TABERNACLES. [Part VI. JOHN XI. sees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him. XII. (i) Then Jesus six days before the passover came to Bethany, where Laz arus was 1 which had been dead, whom 2 he raised from the dead. Matt. XXVL 6-13. (6) Now when Jesus was in Bethany, in the house of Simon the leper, (7) there came unto him a woman having 4an alabaster box of very precious ointment, and poured it on his head as he sat at meal. (8) But when his disciples saw it, they had indignation, say ing, To what purpose is this waste ? (9) For this ointment might have been sold for much, and given to the poor. Mark XIV. 3-9. (3) And being in Beth any in the house of Simon the leper, as he sat at meat, there came a woman having 4 an alabaster box of ointment of spikenard very precious ; and she brake the 6 box, and poured it 7 on his head. (4) And there were some that had indig nation within themselves, and said, 8Why was this waste of the ointment made ? (5) For 10it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. (10) When Je sus understood it, he said unto them, Why trouble ye the woman ? for she hath wrought a good work upon me. (11) For ye have the poor always with you ; but me ye have not always. (12) For in that she hath poured this ointment on my body, she did it "for my burial. (13) Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be 16 told for a memorial of her. (6) And Jesus said, Let her alone ; why trouble ye her ? she hath wrought a good work on me. (7) For ye have the poor with you always, and whensoever ye will ye may do them good : but me ye have not always. (8) She hath JOHN XII. (2) There they made him a supper ; and Martha served : but Lazarus was one of them that sat 8 at the table with him. (3) Then took Mary a 'pound of oint ment of spikenard, very 6 costly, and anointed the feet of Jesus, and wiped his feet with her hair : and the house was filled with the odour of the ointment. (4) Then saith one of his disciples, Judas Iscariot, 9 Simon's son, which should betray him, (s) Why was not this ointment sold for three hundred pence, and given to the poor ? (6) This he said, not that he cared for the poor ; but because he was a thief, and had the bag, and n bare what was put therein. (7) Then said Jesus, 12Let her alone : against the day of my bury ing hath she kept this. (8) For the poor always ye have with you ; but me ye have not always. done what she could : she 18 is come aforehand to anoint my body to the burying. (9) Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that 15she hath done shall be spoken of for a memorial of her. JOHN XII. (9) 17 Much people of the Jews therefore knew that he was there : and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. (10) But the chief priests consulted that they might put Lazarus also to death ; (11) because that by reason of him many of the Jews went away, and believed on Jesus. 1 1. Omit which had been dead 7 3. over 2 1. Jesus 8 4. To what purpose 3 2. at meat 9 4. Omit Simon's bod, 4 3, 7. an alabaster cruse, or, a 10 5. this ointment ask 11 6. took away (text) 5 3. precious " 7. Suffer her io keep it against the day of my burying (text) 0 3. cruse 18 8. hath anointed my body afore hand for 14 12. to prepare me for burial 16 9. this woman 10 13. spoken of 17 9. The common people PART VII. OUK LORD'S PUBLIC ENTRY INTO JERUSALEM, AND THE SUBSEQUENT TRAN& ACTIONS BEFORE THE FOURTH PASSOVER. TIME: Five days. o § 112. Our Lord's Public Entry into Jerusalem. — Bethany, Jerusalem. First Day ef the Week. John XII. 12-19. N the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, — Matt. XXI. 1-11, 17. (i) And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disci ples, (2) saying unto them, Go into the village over against you, and straight way ye shall find an ass tied, and a eolt with her : loose them, and bring them unto me. (3) And if any man say aught unto you, ye shall say, The Lord hath need of them ; and straightway he will send them. — (6) And the dis ciples went, and did as Jesus 9 commanded them. in 10a place where two ways met ; and they loose him. (5) And certain of them that stood there said unto them, What do ye, loosing the colt ? (6) And they said unto them even as Jesus had n commanded : and they let them go. Mark XI. 1-11. (1) And when they 1came nigh to Jerusalem, unto Bethphage and Beth any, at the mount of Olives, he sendeth forth two of his disciples, (2) and saith un to them, Go your way into the village over against you : and 4 as soon 6 as ye be entered into it, ye shall find a colt tied, whereon never man sat ; loose him, and bring him. (3) And if any man say unto you, Why do ye this ? say ye that the Lord hath need of him ; and straightway he 7 will send 8 him hither. (4) And they went their way, and found the colt tied by the door without where Luke XIX. 29^4. (29) And it came to pass, when he 2 was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, (30) saying, 3Go ye into the village over against you ; in the which 5 at your entering ye shall find a eolt tied, whereon yet never man sat : loose him, and bring him hither. (31) And if any man ask you, Why do ye loose him ? thus shall ye say unto him, 6 Because the Lord hath need of him. (32) And they that were sent went their way, and found even as he had said unto them. (33) And as they were loosing the colt, the own ers thereof said unto them, Why loose ye the colt ? (34) And they said, The Lord hath need of him. 7 1. draw 2 29. drew 8 30. Go your way 4 2. straightway b 2, 30. as ye enter « 31. The Lord 7 3. Gr. sendeth. 8 3. him back, or, again 9 6. appointed 70 4. the open street; 77 6. said 100 FROM OUR LORD'S PUBLIC ENTRY INTO [Part VII. MATT. XXI. LUKE XIX. (7) And they brought the ass, and the colt, and put on them their J clothes, and they set him thereon. — (4) All this was done, that it might be fulfilled which was spoken by the prophet, saying," {$) Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of mark xi, (7) And they brought the colt to Jesus, and cast their garments on him ; and he sat upon him. (35) And they brought him to Je sus: and they east their garments upon the colt, and they set Jesus thereon. (14) And Jesus, when he had found a young ass, sat thereon ; as it is written,a (15) Fear not, daughter of Sion : behold, thy King cometh, sitting on an ass's colt. — an ass. — (8) And a very great multi tude spread their garments in the way ; others cut down branches from the trees, and strew ed them in the way. (9) And the multi tudes that went be fore, and that fol lowed, cried, saying, Hosanna to the Son of David : Blessed is he that cometh in the name of the Lord ; Hosanna in the highest. (8) And many spread their gar ments in the way : and others cut down 2 branches off the trees, and strewed them in the way. (9) And they that went before, and they that followed, cried, saying, Ho sanna ; Blessed is he that cometh in the name of the Lord : (10) Blessed be the kingdom 8 of our father David, that cometh in the name of the Lord : Hosanna in the highest. LUKE xix. (36) And as he went, they spread their 1 clothes in the way. (37) And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the dis ciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen ; (38) saying, Bless ed be the King that cometh in the name of the Lord : peace in heaven, and glo ry in the highest. john xn. (13) took branches of palm trees, and went forth to meet him, and cried, Hosanna : Blessed ii the King of Israel that com eth in the name of the Lord.6 — john xn. (16) These things understood not his disciples at the first : but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. (17) The people therefore that was with him when he called Lazarus out of his 4 grave, and raised him from the dead, hare 6 record. (18) For this cause the people also met him, for that they heard that he had done this 6 miracle. (19) The Pharisees therefore said among themselves, 7 Perceive ye how ye prevail nothing ? behold, the world is gone after him. LUKE xix. (39) And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. (40) And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. (41) And when he was come near, he beheld the city, and wept over it, (42) saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace ! but now they are hid from thine eyes. (43) For the days shall come upon thee, that thine enemies shall 8 cast a trench about thee, and compass thee round, and keep thee in on every side, (44) and shall 9 lay thee even with the ground, and thy children within thee ; and they shall not leave in thee one stone upon another ; because thou knewest not the time of thy visitation. 7 7, 36. garments a 14, ete. Zeeh. 9 : 9. 2 8. branches, (Gr. layers of leaves,) which they had cut from the fields. b 13. Comp. Ps. 118 : 26. 8 10, that cometh, the kingdom of our father David : 4 17. tomb 6 17. witness • 18. sign 7 19. Behold, or, Ye behold 8 43. cast up a bank : Gr. pah sade. 0 44. dash thee lo §§ 112, 113.] JERUSALEM UNTIL THE FOURTH PASSOVER. 101 MATT. XXI. (io) And when he was come into Je rusalem, all the city was moved, saying, Who is this? (n) And the multitude said, This is 2 Jesus the prophet of Naza reth of Galilee. — (17) And he left them, and went out of the city into Bethany ; and he lodged there. MARK XI. (il) And 1 Jesus entered into Jerusa lem, and into the templo : and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. § 113. Tlie Barren Fig Tree. The Cleansing of the Temple. — Bethany, Jerusalem. Second Day of the Week. Matt. XXl. 12-16, 18, 19. Mark XL 12-19. (18) Now in the morning as he re turned into the city, he hungered. (19) And when he saw a fig tree 4in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let 6 no fruit grow on thee hencefor ward for ever. And presently the fig tree withered away. — MATT. XXI. (12) And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves, (12) And on the morrow, when they were 8 come from Bethany, he was hun gry- (:3) And seeing a fig tree afar off, having leaves, he came, if haply he might find any thing thereon : and when he came to it, he found nothing but leaves ; for 6 the time of figs was not yet. (14) And Jesus answered and said unto it, No man eat fruit 7 of thee hereafter for ever. And his disciples heard it. T „T„ . _ Luke XIX. 45-48. (45) And he went into the temple, and began to cast out them that sold therein, and them that bought ; (15) And they come to Jerusalem : and 1 Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves ; (16) and would not suf fer that any man should carry any vessel through the tem ple. (17) And he taught, say- (13) and said ing unto them, Is it not unto them, tt is written," written," My house shall My house shall be called be called 8of all nations, the house of prayer ; but the house of prayer ? but ye have made it a den ye have made it a den of of 'thieves. (14) And 9 thieves. the blind and the lame came to him in the temple ; and he healed them. (15) And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David ; they were sore displeased, (16) and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea ; have ye never read,6 Out of the mouth of babes and sucklings thou hast perfected praise ? MARK XI. LUKE XIX. (18) And the scribes and chief (47) And he taught daily in priests heard it, and sought how they the temple. But the chief priests and might destroy him : for they feared him, the scribes and the chief of the people (46) saying unto them, It is written," My house is the house of prayer : but ye have made it a den of 9 thieves. 7 11, 15. he 2 11. the prophet, Jesus, from 8 12. come out 4 19. by the way side 8 19. there be no fruit from 8 17. for all the 8 13. it was nol the season of figs. ,J 13, ete. robbers 7 14. from thee henceforward b 16. Ps. 8 : 2. a 13, etc. Is. 56 : 7. Comp. Jer. 7 : 11. 102 FROM OUR LORD'S PUBLIC ENTRY INTO [Pabt VH. MARK XI. because all the people was astonished at his doctrine. ( 1 9) And 1 when even was come, he went out of the city. LUKE XIX. sought to destroy him, (48) and could not find what they might do : for all the people 2 were very attentive to hear him. Luke XXI. 37, 38. (37) And 3in the day time he was teaching in the temple ; and 4 at night he went out, and abode in the mount that is called the mount of Olives. (38) And all the people came early in the morning to him in the temple, for to hear him. § 114. The Barren Fig Tree withers away. — Between Bethany and Jerusalem. Third Day ot the Week. Matt. XXI. 20-22. Mark XI. 20-26. (20) And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away ! (21) Jesus an swered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this tvhich is done to the fig tree, but 6also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea ; it shall be done. (22) And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. (20) And in the morning, as they passed by, they saw the fig tree dried up from the roots. (21) And Peter calling to remembrance saith unto him, 5 Master, behold, the fig tree which thou cursedst is withered away. (22) And Jesus an swering, saith unto them, Have faith in God. (23) For verily I say unto you, That whosoever shall say unto this moun tain, Be thou removed, and be thou cast into the sea ; and shall not doubt iu his heart, but shall believe that 7 those things which he saith shall come to pass ; he shall have 8 whatsoever he saith. (24) There fore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. (2s) And when ye stand praying, forgive, if ye have aught against any : that your Father also which is in heaven may forgive you your trespasses. (26) 9 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. § 115. Christ's Authority questioned. Parable of the Two Sons. — Jerusalem. Third Day of the Week. Matt. XXI. 23-32. (23) And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what author ity doest thou these things ? and who gave thee this au thority ? (24) And Jesus answered and said unto them, I also will ask you Mark XI. 27-33. (27) And they come again to Jerusalem : and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, (28) and say unto him, By what authority doest thou these things ? and who gave thee this authority to do these things ? (29) And Jesus answered and said unto them, I will also ask Luke XX. 1-8. (1) And it came to pass, that on one of those days, as he 10 taught the people in the temple, and n preached the gospel, the chief priests and the scribes came upon him with the elders, (2) and spake unto him, say ing, Tell us, by what au thority doest thou these things ? or who is he that gave thee this authority ? (3) And he answered and 1 19. every evening 6 21. Rabbi 9 26. Omit ver. 26 : many ancient 2 48. hung upon him^ listening. « 21. even if authorities insert. 3 37. every day 1 23. what he 10 1. was teaching * 37. every night e 23. it. u 1. preaching §§ 113-116.] JERUSALEM UNTIL THE FOURTH PASSOVER. 103 MATT. XXI, one * thing, which if ye tell me, I in like wise will tell you by what authority I do these things. (25) The baptism of John, whence was it ? from heaven, or of men ? And they rea soned with themselves, say ing, If we shall say, From heaven ; he will say unto us, Why did ye not then believe him ? (26) But if we shall say, Of men ; we fear the people ; for all hold John as a prophet. MARK XI. of you one question, and answer me, and I will tell you by what authority I do these things. (30) The baptism of John, was it from heaven, or of men ? answer me. (31) And they reasoned with themselves, saying, if we shall say, From heaven ; he will say, Why then did ye not be lieve him ? (32) But if we shall say, Of men ; they feared the people : for 3 all men counted John, that he was a prophet indeed. (33) And they answered and said unto Jesus, We 6 cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things. LUKE xx. said unto them, I will also ask you 2one thing ; and answer me : (4) The bap tism of John, was it from heaven, or of men? (5) And they reasoned with themselves, saying, If we shall say, From heaven ; he will say, Why then be lieved ye him not ? (6) But and if we say, Of men ; all the people will stone us : for they be persuaded that John was a prophet. (7) And they answered, that they 4 could not tell whence it ivas. (8) And Jesus said unto them, Nei ther tell I you by what authority I do these things. (27) And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things. (28) But what think ye ? A certain man had two sons ; and he came to the first, and said, Son, go work to day in my vineyard. (29) He answered and said, I will not : but afterward he repented, and went. (30) And he came to the second, and said likewise. And he answered and said, I go, sir : and went not. (31) Whether of them twain did the will of his father ? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. (32) For John came unto you in the way of righteousness, aud ye believed him not : but the publicans and the harlots believed him : and ye, when ye had seen it, repented not afterward, that ye might believe him. § 116. Parable of the Wicked Husbandmen. — Jerusalem. Matt. XXL 33-46. (33) Hear another para ble : There was a 6 certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into 8 a far country : (34) and when the time of the fruit drew near, he sent his ser vants to the husbandmen, that they Jiight receive 9 the fruits of it. (35) And the husbandmen took his Third Day of the Week. Mark XII. 1-12. (1) And he began to speak unto them by para bles. A certain man planted a vineyard, and set an hedge about it, and digged 7 a place for the winefat, and built a tower, and let it out to husbandmen, and went into 8a far country. (2) And at the season he sent to the husbandmen a servant, that he might re ceive from the husband men of the fruit of the vineyard. (3) And they Luke XX. 9-19. (9) Then began he to speak to the people this parable ; A certain man planted a vineyard, and let it forth to husbandmen, and went into 8 a far coun try for a long time. (10) And at the season he sent a ser vant to the husbandmen, that they should give him of the fruit of the vine yard : but the husbandmen 1 24. question 2 3. a question 2 32. ail verily held John to be a prophet (text). 4 7. knew not 6 33. know not. 6 33. man tliai was a 7 1. a pit for the winepres 8 9, etc. another country 8 34. his fruits (text) 104 FROM OUR LORD'S PUBLIC ENTRY INTO [Part VII. MATT. xxi. servants, and beat one, and killed another, and stoned another. (36) Again he sent other servants more than the first : and they did unto them likewise. (37) But 7 last of all he sent unto them his son, saying, They will reverence my son. (38) But when the hus bandmen saw the son, they said among themselves, This is the heir ; come, let us kill him, and let us seize on his inheritance. mark xn. 1 caught him, and beat him, and sent him away empty. (4) And again he sent unto them another servant ; and 2 at him they cast stones, and wounded him in the head, and sent him away shamefully handled, (s) And 4 again he sent another : and him they killed, and many others ; beating some, and killing some. (6) Having yet 6 therefore one son, his well beloved, he sent him also last unto them, saying, They will rever ence my son. (7) But those husbandmen said among themselves, This is the heir ; eome, let us kill him, and the inheritance shall be ours. (39) And they J caught him, and cast him out of the vineyard, and slew him. (40) When the lord there fore of the vineyard com eth, what will he do unto those husbandmen ? (41) They say unto him, He will miserably destroy those 10 wicked men, and will let out his vineyard un to other husbandmen, which shall render him the fruits in their seasons. (42) Jesus saith unto them, Did ye never read in the scriptures,11 The stone which the builders rejected, 12 the same is be come the head of the cor ner : this 18 is the Lord's doing, and it is marvellous in our eyes ? (43) There fore say I unto you, The kingdom of God shall be taken from you, and given to a nation bring ing forth the fruits thereof. (44) 14 And whosoever shall fall on this stone shall be 15 broken : but on whomso ever it shall fall, it will 16 grind him to powder.6 (8) And they took him, and killed him, and east him out of the vineyard. (9) What shall therefore the lord of the vineyard do ? He will come and destroy the hus bandmen, and will give the vineyard unto others. (10) And have ye not read n this scripture ; " The stone which the builders re jected 12 is become the head of the corner: (11) this 18 was the Lord's doing, and it is marvellous in our eyes ? LUKE xx. beat him, and sent him away empty. (11) And again he sent another servant : and they beat him also, and a entreated him shame fully, and sent him away empty. (12) And5 again he sent a third : and they wounded him also, and cast him out. (13) Then said the lord of the vineyard, What shall I do ? I will send my beloved son : it may be they will reverence him 8when they see him. (14) But when the hus bandmen saw him, they reasoned among them selves, saying, This is the heir : 9 come, let us kill him, that the inheritance may be ours. (15) So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them ? (16) He shall come and destroy these husbandmen, and shall give the vine yard to others. And when they heard it, they said, God forbid. (17) And he beheld them, and said, What is this then that is written," The stone which the build ers rejected, 12 the same is become the head of the corner ? LUKE xx. (18) Whosoever shall fall upon that stone shall be 16 broken ; but on whomsoever it shall fall, it will 16 grind him to powder.6 7 3, 39. look 2 4. him they wounded in the 'ead, and handled shamefully. 3 11. handled him 4 5. Omit again 8 12. he sent yet a 6 6. one, a beloved son, 7 37. afterward 8 13. Omit when they see him fl 14. Omit come 10 41. miserable 17 10. even this a 10, etc. Ps. 118 : 22. 72 10, etc. the same was made 73 11, 42. was from the Lord 74 44. Some ancient authorities omit ver. 44. 78 44, 18. broken to pieces 78 18, 44. scatter him as dust. b 44, etc. Comp. Is. 8 : 14 sq. ; Zech. 12 : 3 ; Da, 2 : 34 sq., 44 sq. §§116-118.] JERUSALEM UNTIL THE FOURTH PASSOVER. 105 MATT. XXI. (4S) And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. (46) But when they sought to lay 2 hands on him, they feared the mul titude, because they took him for a prophet. MARK XII. (12) And they sought to lay hold on him, but feared the people : for they 1 knew that he had spoken the parable against them : and they left him, and went their way. LUKE xx. (19) And the chief priests and the scribes the same hour sought to lay hands on him ; and they feared the people : for they perceived that he had spoken this parable against them. § 117. Parable of the Marriage of the King's Son. — Jerusalem. Third Day of the Week. Matt. XXII. 1-11. (1) And Jesus answered and spake unto them again by parables, and said, (2) The kingdom of heaven is like unto a certain king, which made a 8 marriage for his son, (3) and sent forth his servants to call them that were bidden to the 8 wed ding : and they would not come. (4) Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have 4 prepared my dinner : my oxen and my fatlings are killed, and all things are ready ; come unto the 8 marriage. (5) But they made light of it, and went their ways, one to his farm, another to his merchan dise : (6) and the 6 remnant took his servants, and entreated them spitefully, and slew them. (7) But 6when the king heard thereof, he was wroth : and he sent forth his armies, and destroyed those murderers, and burned up their city. (8) Then saith he to his servants, The wedding is ready, but they which were bidden were not wor thy. (9) Go ye therefore into 7 the highways, and as many as ye shall find, bid to the 'marriage. (10) So those servants went out into the highways, and gathered to gether all as many as they found, both bad and good : and the wedding was fur nished with guests. (11) And when the king came in to see the guests, he saw there a man which had not on a wedding garment : (12) and he saith unto him, Friend, how earnest thou in hither not having a wedding garment ? And he was speechless. (13) Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness ; there shall be weeping and gnashing of teeth. (14) For many are called, but few are chosen. § 118. Insidious Question ofthe Pharisees : Tribute to Ccesar. — Jerusalem. Matt. XXn. 15-22. (15) Then went the Pharisees, and took counsel how they might entangle him in his talk. (16) And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest Third Day of the Week. Mark XII. 13-17. Luke XX. 20-26. (13) And they send unto him certain of the Phari sees and of the Herodians, to catch him in 8 his words. (14) And when they were come, they say unto him, Master, we know that thou art true, and carest for no man : for thou regardest (20) And they watched him, and sent forth spies, which should feign them selves just men, that they might take hold of his 9 words, that so they might deliver him unto the power and authority of the governor. (21) And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the 7 12. perceived 2 46. hold 3 2, etc. marriage feast 4 4. made ready 8 6. rest 8 7. the king was wroth 7 9. the partings of 8 13. talk 9 20. speech 106 FROM OUR LORD'S PUBLIC ENTRY INTO [Part VII. MATT. XXII. thou for any man: for thou regardest not the per son of men. (17) Tell us therefore, What thinkest thou ? Is it lawful to give tribute unto Caesar, or not ? (18) But Jesus perceived their wickedness, and said, Why tempt ye me, ye hyp ocrites ? (19) Shew me the tribute money. And they brought unto him a penny. (20) And he saith unto them, Whose is this image and superscription ? (21) They say unto him, Caesar's. Then saith he unto them, Render therefore unto Cae- sar the things which are Caesar's ; and unto God the things that are God's. (22) When they had heard these words, they marvelled, and left him, and went their way. mark xii. not the person of men, but 1 teachest the way of God in truth : Is it lawful to give tribute to Caesar, or not? (is) Shall we give, or shall we not give ? But he, knowing their hypoc risy, said unto them, Why tempt 3'e me ? bring me a penny, that I may see it. (16) And they brought it. And he saith unto them, Whose is this image and superscription ? And they said unto him, Caesar's. (17) And Jesus answering said unto them, Render to Caesar the things that are Caesar's, and to God the things that are God's. And they marvelled at him. pie : LUKE XX. person of any, but 1 teach est the way of God truly : (22) Is it lawful for us to give tribute unto Caesar, or no ? (23) But he perceived their craftiness, and said unto them, Why tempt ye me ? (24) Shew me a penny. Whose image and superscription hath it ? They answered and said, Csesar's. (2s) And he said unto them, Render there fore unto Caesar the things which be Csesar's, and unto God the things which be God's. (26) And they could not take hold of 2 his words before the peo- and they marvelled at his answer, and held their peace. § 119. Insidious Question ofthe Sadducees: The Resurrection. — Jerusalem. Matt. XXII. 23-33. (23) The same day came to him sthe Sadducees, 4 whieh say that there is no resurrection, and asked him, (24) saying, Master, Moses said,a If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. (25) Now there were with us seven brethren : and the first, when he had married a wife, deceased, and, hav ing no n issue, left his wife unto his brother : (26) like wise the second also, and the third, unto the sev enth. (27) And 14last of all the woman died 16also. Third Day of the Week. Mark XII. 18-27. (18) Then come unto him "the Sadducees, which say there is no resurrection ; and they asked him, say ing, (19) Master, Moses wrote unto us,a If a man's brother die, and leave his wife behind him, and leave no 8 children, that his brother should take his wife, and raise up seed un to his brother. (20) Now there were seven breth ren : and the first took a wife, and dying left no seed. (21) And the second took her, and died, neither left he any seed : and the third likewise. (22) And the seven 18 had her, and left no seed : last of all the woman died also. Luke XX. 27-40. (27) Then came to him certain of the Sadducees, which 6 deny that there is 6 any resurrection ; and they asked him, (28) say ing, Master, Moses wrote unto us," If 7 any man's brother die, having a wife, and he 9 die without chil dren, that his brother should take his wife, and raise up seed unto his brother. (29) There were therefore seven brethren : and the first took a wife, and died 10 without children. (30) And the second 12 took her to wife, and he died childless. (31) And the third took her ; and in like mannei the seven 15 also : and they left no children, and died. 1 21, 14. of a truth teach * 27. say 0 28. be childless " 22. Omit had her, est the way of God : " 27. no 10 29. childless and 3 26. the saying a 24, etc. Deut. 25 : 5. 11 25. seed 14 07 after them all s 23, 18. Omit the * 28. a 12 30. Omit took . . . « 31 also left no * 23. Gr. saying. 8 19. child childless. w 27. Omit also §§ 118-120.] JERUSALEM UNTIL THE FOURTH PASSOVER. 107 matt. xxii. (28) Therefore in the res urrection whose wife shall she be of the seven ? for they all had her. (29) Jesus answered and said unto them, Ye do err, not know ing the scriptures, nor the power of God. (30) For in the resurrection they neither marry, nor are given in marriage, but are as the angels 6 of God in heaven. (31) But as touching the resurrection of the dead, have ye not read that which was spoken un to you by God, saying,"1 (32) I am the God of Abraham, and the God of Isaac, and the God of Ja cob ? God is not the God of the dead, hut of the liv ing. (33) And when the multitude heard this, they were astonished at his doc trine. LUKE XX. (32) * Last of all the woman died also. (33) Therefore in the resurrection whose wife of the 111 8 is she ? for seven had her to wife. (34) And Jesus answering said unto them, The 6 chil dren of this world marry, and are given in marriage : (35) hut they which shall be accounted worthy to ob tain that world, and the resurrection from the dead, neither marry, nor are giv en in marriage 1(36) neither can they die any more : for they are equal unto the angels ; and are 5 the chil dren of God, being 6the children of the resurrection. (37) Now that the dead are raised, even Moses shewed 9 at the bush," when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. (38) For he is not a God of the dead, but of the living : for all live unto him. (39) Then certain of the scribes answering said, Master, thou hast well said. (40) 13And after that they durst not ask him any question at all. MARK XII. (23) In the resurrection 2 therefore, when they shall rise, whose wife shall she he of them? for the seven had her to wife. (24) And Jesus 4 answer ing said unto them, Do yo not therefore err, because ye know not the scrip tures, neither the power of God? (25) For when they shall rise from the dead, they neither marry, nor are given in marriage ; but are as the angels 7 whieh are in heaven. (26) And as touching the dead, that they rise : have ye not read in the book of Moses, 8 how 9 in the bush 10 God spake unto him, saying," I am the God of Abraham, and the God of Isaac, and the God of Jacob ? (27) He is not the God of the dead, but 11 the God of the living : ye 12 therefore do greatly err. § 120. A Lawyer questions Jesus. The Two Great Commandments. — Jerusalem. Third Day of the Week. Matt. XXII. 34-40. (34) But when the Pharisees had heard that he had put. the Sadducees to silence, they were gathered together. (35) Then one of them, which was a lawyer, asked him a question, tempting him, 14 and saying, (36) Master, which is the great commandment in the law ? (37) Jesus said unto him,6 Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. (38) This is the "first and great commandment. (39) And Mark XII. 28-34. (28) And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all ? (29) And Jesus answered him, The first of all the com mandments is,b Hear, O Israel ; The Lord 16 our God is one Lord : (30) and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength : 17 this is the first commandment. 7 32. Afterward the 2 23. Omit therefore, when they shall rise, 8 33. shall she be t 4 24. Omit answering 8 34, 36. sons 8 30. Omit of God (text) 7 25. Omit which are « 26. Omit how 0 26, 37. in the place concerning the Bush, a 31, etc. Ex. 3 : 6. 78 26. how God 77 27.' Omit the God 72 27. Omit therefore 78 40. For they durst not any more 74 35. Omit and saying b 29, etc. Deut. 6 : 4, 5. 78 29. our God, (or, is our God;) the Lord is one : 78 38. great and first 11 30. Omit this . . . command ment. 108 FROM OUR LORD'S PUBLIC ENTRY INTO [Part VH. MATT. XXII. MARK XII. 'the second is like unto it," Thou shalt (31) 2 And the second is like, namely love thy neighbour as thyself. (40) On this," Thou shalt love thy neighbour as these two commandments hang all the thyself. There is none other command- law and the prophets. ment greater than these. (32) And the scribe said unto him, 8 Well, Master, thou hast said the truth : for there is one God ; and there is none other but he : (33) and to love him with all the heart, and with all the understanding, 4 and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. (34) And when Jesus saw that he an swered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question. § 121. How is Christ the Son of David ? — Jerusalem. Matt. XXII. 41^6. (41) While the Phari sees were gathered togeth er, Jesus asked them, (42) saying, What think ye of 6 Christ ? whose son is he ? They say unto him, The son of David. (43) He saith unto them, How then doth David 8 in spirit call him Lord, say ing,6 (44) The Lord said unto my Lord, Sit thou on my right hand, till 1 10make thine enemies :- thy foot stool ? (45) If David then call him Lord, how is he his son ? (46) And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Third Day of the Week. Mark XII. 35-37. (35) And Jesus an swered and said, while he taught in the temple, How say the scribes that 6 Christ is the son of David ? (36) 6For David himself said 9 by the Holy Ghost,6 The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies 11 thy footstool. (37) Da vid 18 therefore himself calleth him Lord ; and whence is he then his son ? And 14 the common people heard him gladly. Luke XX. 41-44. (41) And he said unto them, How say they that 6 Christ is David's son ? (42) 7 And David himself saith in the book of Psalms,6 The Lord said unto my Lord, Sit thou on my right hand, (43) till I make thine enemies n thy footstool. (44) David there fore calleth him Lord, how is he then his son? § 122. Warnings against the Evil Example of the Scribes and Pharisees. — Jeru salem. (45) Mark XII. 38, 39. (38) And he said 15 unto them in his doctrine, Be ware of the scribes, which 16 love to go in long clothing, and 17 love salutations in the marketplaces, (39) 19and the chief seats in the synagogues, 19 and the upper most 20 rooms at feasts : Third Day of the Week. Luke XX. 45, 46. Then in the audience of all the people he said unto his disciples, (46) Be ware of the scribes, which desire to walk in long robes, and love 18 greetings in the markets, 19 and the highest seats in the synagogues, 19 and the chief 20 rooms at feasts ; 7 39. a a 39, etc. Lev. 19 : 18. 2 31. The second is this 8 32. Of a truth, Master, thou kast well said tliat he is one ; 4 33. Omit and . . . soul, 8 42, etc. the Christ 0 36. Omit For 7 42. For 8 43. in tlie SpiHt 8 36. in the Holy Spirit b 36, etc. Ps. 110 : 1. 70 44. put 77 43,36. the footstool of thy feet 72 44. underneath thy feet 78 37. Omit therefore 74 37. Or, the great multitude 78 38. Omit unto them 78 38. desire to walk in long robes 77 38. to have 78 46. salutations in the market. places 70 39, 46. and chief » 46, 39. places §§120-123.] JERUSALEM UNTIL THE FOURTH PASSOVER. 109 Matt. XXIII. 1-12. (|l) Then spake Jesus to the multitude, and to his disciples, (2) saying, The scribes and the Pharisees sit in Moses' seat : (3) all therefore whatsoever they bid you observe, that l observe and do ; but do not ye after their works : for they say, and do not. (4) - For they bind heavy burdens and grievous to be borne, and lay them on meu's shoulders ; but they themselves will not move them with one of their fingers. (5) But all their works they do for to be seen of men : they make broad their phylacteries, and enlarge the borders of their garments, (6) and love the 3 up permost rooms at feasts, and the chief seats in the synagogues, (7) and 4 greetings in the markets, and to be called of men, 6 Rabbi, Rabbi. (8) But be not ye called Rabbi : for one is your 6 Master, even Christ ; and all ye are brethren. (9) And call no man your father upon the earth : for one is your Father, which is in heaven. (10) Neither he ye called masters : for one is your Master, even 7 Christ. (11) But he that is greatest among you shall be your 8 servant. (12) And whosoever shall exalt himself shall he 9 abased ; and he that shall humble himself shall be exalted. § 123. Woes against the Scribes and Pharisees. Lamentation over Jerusalem. — Jeru salem. Third Day of the Week. Matt. XXIII. 13-39. Mark XII. 40. Luke XX. 47. (14) 10 Woe unto you, scribes and Pharisees, hyp ocrites ! for ye devour wid- (40) Which devour wid- (47) Which devour wid ows' houses, and for a pre- ows' houses, and for a pre- ow's houses, and for » tence make long prayer : tence make long prayers : n shew make long prayers : therefore ye shall receive these shall receive greater 12the same shall receive the greater 18 damnation. 18 damnation. greater 18 damnation. (13) But woe unto you, scribes and Pharisees, hypocrites ! for ye shut up the kingdom of heaven against men : for ye neither go in yourselves, neither suffer ye them that are entering to go in. (15) Woe unto you, scribes and Pharisees, hypocrites ! for ye compass sea and laud to make one proselyte ; and when he is made, ye make him twofold more 14 the child of hell than yourselves. (16) Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing ; but whosoever shall swear by the gold of the temple, he is a debtor ! (17) Ye fools, and blind : for whether is greater, the gold, or the temple that sanctifieth the gold ? (18) And, Whosoever shall swear by the altar, it is noth ing ; but whosoever sweareth by the gift that is upon it, he is 15 guilty. (19) 16 Ye fools, and blind : for whether is greater, the gift, or the altar that sanctifieth the gift ? (20) Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. (21) And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. (22) And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. (23) Woe unto you, scribes and Pharisees, hypocrites ! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith : these ought ye to have done, and not to leave the other undone. (24) Ye blind guides, which strain 17 at a gnat, and swallow 18 a camel. (25) Woe unto you, scribes and Pharisees, hypocrites ! for ye make clean the outside of the cup and of the platter, but within they are full I9 of extortion and excess. (26) Thou blind Pharisee, cleanse first 20 that which is within the cup and platter, that the out side of them may 21 be clean also. 7 3. do and observe 6 8. teacher, and ^ 47. these 7T 24. out tlie 2 4. Yea, they 7 10. the Christ us 13^ et<.. condemnation 78 24. the 8 6. chief place " 11. Or, minister 74 15. a son of hell : Gr. 79 25. from 4 7. the salutations in ° 12. humbled Gehenna. 20 26. the inside of the marketplaces 70 14. Omit ver. 14 (text). 78 18. a debtor 27 26. become 8 7. Omit Rabbi, 71 47. pretence u 19. Ye blind : 110 FROM OUR LORD'S PUBLIC ENTRY INTO [Part VII. matt, xxiii. (27) Woe unto you, scribes and Pharisees, hypocrites ! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. (28) Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. (29) Woe unto you, scribes and Pharisees, hypocrites ! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, (30) and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. (31) Wherefore ye be witnesses unto yourselves, that ye are '•the children of them which killed the prophets. (32) Fill ye up then the measure of your fathers. (33) Ye serpents, ye generation of vipers, how can ye escape the 2 damnation of hell ? (34) Wherefore, behold, I send you prophets, and wise men, and scribes : and some of them ye shall kill and crucify ; and some of them shall ye scourge in your synagogues, and persecute them from city to city : (35) that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of 8 Zacharias son of Barachias, whom ye slew be tween the 4 temple and the altar." (36) Verily I say unto you, All these things shall come upon this generation. (37) O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not ! (38) Be hold, your house is left unto you desolate.6 (39) For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.0 § 124. The Widow's Mite. — Jerusalem. Third Day of the Week. Mark XII. 41-44. Luke XXI. 1-4. (41) And 6 Jesus sat over against the (1) And he looked up and saw the treasury, and beheld how the people cast rich men casting their gifts into the money into the treasury : and many that treasury. were rich cast in much. (42) And there (2) And he saw "also a cer- came a ' certain poor widow, and she tain poor widow casting in thither two threw in two mites, which make a far- mites. thing. (43) And he called unto him his disciples, and saith unto them, Verily I (3) And he said, Of a truth I say unto you, That this poor widow hath say unto you, that this poor widow hath cast more in, than all they which have cast in more than they all : (4) for all cast into the treasury : (44) for all they these 8 have of their 9 abundance cast in did cast in of their 9 abundance ; but she unto the 10 offerings of God : but she of of her want did cast in all that she had, her n penury hath cast in all the living even all her living. that she had. § 125. Certain Greeks desire to see Jesus. — Jerusalem. Third Day of the Week. John XII. 20-36. (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, 7 31. sons a 35. Gen. 4 : 8 ; 2 Ohr. 24 : 20-22. » 42. Omit certain 2 33. judgment of hell : Gr. Ge- b 38. Comp. Ps. 69 : 26 ; Jer. 8 4. did henna. 12 : 7 ; 22 : 5. e 4, 44. superfluity 8 35. Zachariah son of Bara- c 39. Comp. Ps. 118 : 26. 7» 4. gifts: chiah 8 41. he u 4. want did cast 4 35. sanctuary 8 2. Omit also §§ 1 23-126.] JERUSALEM UNTIL THE FOURTH PASSOVER. Ill JOHN xii. and 1 desired him, saying, Sir, we would see Jesus. (22) Philip cometh and telletb Andrew : 2 and again Andrew and Philip tell Jesus. (23) And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. (24) Verily, verily, I say unto you, Except a corn of wheat fall into the 8 ground and die, it abideth 4 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. (26) If any man serve me, let him follow me ; and where I am, there shall also my servant be : if any man serve me, him will my Father honour. (27) Now is my soul troubled ; and what shall I say ? Father, save me from this hour : but for this cause came I unto this hour. (28) Father, glorify thy name. Then came there a voice from heaven, saying, I have both glori fied it, and will glorify it again. (29) The people therefore, that stood by, and heard it, said that it thundered : others said, An angel spake to him. (30) Jesus answered and said, This voice came not 5 because of me, but for your sakes. (31) Now is the judgment of this world : now shall the prince of this world be cast out. (32) And I, if I be lifted up from the earth, will draw all men unto me. (33) This he said, signifying what death he should die. (34) The people answered him, We have heard out of the law that 6 Christ abideth forever : " and how sayest thou, The Son of man must be lifted up ? who is this Sou of man ? (35) Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you : for he that walketh in darkness knoweth not whither he goeth. (36) While ye have light, believe in the light, that ye may 7 be the children of light. These things spake Jesus, and departed, and did hide himself from them. § 126. Reflections upon the Unbelief of the Jews. — Jerusalem. Third Day of the Week. John XII. 37-50. (37) But though he had done so many 8 miracles before them, yet they believed not on him : (38) that the saying of 9 Esaias the prophet might be fulfilled, whieh he spake,6 Lord, who hath believed our report ? and to whom hath the arm of the Lord been revealed ? (39) Therefore they could not believe, because that 9Esaias said again,0 (40) He hath blinded their eyes, and hardened their heart ; that they should not see with their eyes, nor understand with their heart, and 10 be converted, and I should heal them. (41) These things said 9 Esaias, n when he saw his glory, and spake of him.'* (42) Nevertheless 12 among the chief rulers also many believed on him ; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue : (43) for they loved the 18 praise of men more than the 18 praise of God. (44) Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. (45) And he that seeth me seeth him that sent me. (46) I am come a light into the world, that whosoever believeth on me should not abide in dark ness. (47) And if any man hear my 14 words, and believe not, I judge him not : for I came not to judge the world, but to save the world. (48) He that rejecteth me, and receiveth not my 14 words, hath one that judgeth him : the word that I have spoken, the same shall judge him in the last day. (49) For I have not spoken 15 of myself ; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. (50) And I know that his commandment is life ever lasting : whatsoever I speak therefore, even as the Father said unto me, so I speak. 7 21. asked a 34. Comp. 2 Sam. 7 : 13 sq. ; 70 40. should turn, 2 22. Andrew cometh, and Phil- Ps. 89 : 29, 36 ; 110 : 4. » 41. because in, and they 7 36. become sons d 41. Is. 6 : 1 sq. 3 24. earth 8 37. signs '¦ 42. e.ren of the rulers many 4 24. by itself alone " 38, etc. Isaiah 73 43. glory 8 30. for my sake 6 38. Is. 53 : 1. 74 47, 48. sayings • 34. the Christ c 39. Is. 6 : 10. ^ 49. from 112 FROM OUR LORD'S PUBLIC ENTRY INTO [Part VII. § 127. Jesus, on taking leave of the Temple, foretells its Destruction and ihe Persecu tion of his Disciples. — Jerusalem. Mount of Olives. Matt. XXIV. 1-14. (i) And Jesus went 1 out, and departed from the temple : and his disci ples came to him for to shew him the buildings of the temple. (2) And 8 Je sus said unto them, See ye not all these things ? ver ily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. (3) And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be ? and what shall be the sign of thy coming, and of the end of the world ? (4) And Jesus answered and said unto them, Take heed 6that no man de ceive you. (5) For many shall come in my name, saying, I am 9 Christ ; and shall 10 deceive many. (6) And ye shall hear of wars and rumours of wars : see that ye be not troubled : for 12 all these things 11must come to pass, but the end is not yet. (7) For nation shall rise against nation, and kingdom against kingdom : and there shall be fam ines, 16 and pestilences, and earthquakes, in divers places. (8) All these are the beginning of 1B sorrows. mark xiii. (9) But take heed to yourselves : for they shall deliver you up to councils ; Third Day of the Week. Mark XIII. 1-13. Luke XXI. 5-19. (1) And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what 2 build ings are here I (2) And Jesus answering said unto him, Seest thou these great buildings ? there shall not be 4 left one stone upon another, that shall not be thrown down. (3) And as he sat upon the mount of Olives, over against the temple, Peter and James and John and Andrew asked him privately, (4) Tell us, when shall these things be ? and what shall be the sign when all these things shall be fulfilled ? (5) And Je sus 6 answering them be gan to say, Take heed 6 lest any man deceive you : (6) 7 For many shall come in my name, saying, I am 8 Christ; and shall 10 de ceive many. (7) And when ye shall hear of wars and rumours of wars, be ye not troubled : for such things must needs 18be ; but the end is not yet. (8) For na tion shall rise against na tion, and kingdom against kingdom : and there shall be earthquakes in divers places, and there shall be famines, 17 and troubles : these are the beginnings of 18 sorrows. (5) And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, (6) As for these things whieh ye behold, the days will come, in the which there shall not be 4left one stone upon another, that shall not be thrown down. (7) And they asked him, saying, Master, but when shall these things be ? and what sign will there be when these things shall come to pass ? (8) And he said, Take heed that ye be not deceived : for many shall come in my name, saying, I am 8 Christ ; and the time draweth near : go ye not therefore after them. (9) But when ye shall hear of wars and commotions, be not terrified : for these things n must first come to pass ; but the end is not 14 by and by. (10) Then said he unto them, Nation shall rise against nation, and kingdom against king dom : (11) and 15 great earthquakes shall be in di vers places, and famines, and pestilences ; and fear ful sights and great signs shall there be from heaven. LUKE xxi. (12) But before all these, they shall lay their hands on you, and persecute 7 1. out from the temple, and was going on his way ; 2 1. manner of buildings ! 3 2. he answered and 4 6, 2. left here 8 5. Omit answering them 6 4, 5. tliat no man lead you astray 7 6. Many 8 8, 6. he; 9 5. the Christ 70 6, 5. lead many astray. 71 9, 6. must needs 72 6. Omit all 73 7. come lo pass 74 9. immediately 15 11. there shall be great earth quakes, and in divers places fam ines and 70 7. Omit and pestilences 77 8. Omit and troubles 78 8, 8. travail §§ 127, 128.] JERUSALEM UNTIL THE FOURTH PASSOVER. 113 MARK xiii. and in the synagogues ye shall be beaten : and ye shall l be brought before rulers and kings for my sake, for a testimony 2 against them.— (i i) But when they shall lead you, and deliver you up, 8 take no thought beforehand what ye shall speak, 5 neither do ye premeditate : but whatsoever shall be given you in that hour, that speak ye : for it is not ye that speak, but the Holy Ghost. matt. xxiv. (12) Now the brother shall betray the brother to death, and the father 8 the son ; and children shall rise up against their parents, and shall cause them to be put to death. (13) And ye shall be hated of all men for my name's sake : (9) Then shall they deliver you up to be afflicted, and shall kill you : and ye shall be hated of all 9 nations for my name's sake. (10) And then shall many be offended, and shall betray one another, and shall hate one another. (11) And many false prophets shall rise, and shall 10 de ceive many. ( 1 2) And because iniquity shall abound, the love of u many shall wax cold. (13) But he that shall endure unto the end, the same shall be saved. (14) And this gos pel of the kingdom shall be preached in all the world for a 15 witness unto all 9 nations ; and then shall the end come. LUKE xxi. you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake. ( 1 3) And it shall turn to you for a testi mony. (14) Settle it therefore in your hearts, not to meditate before 4 what ye shall answer : (15) for I will give you a mouth and wisdom, which all your ad versaries shall not be able to "gainsay nor resist. (16) And ye shall be be trayed 'both by parents, and brethren, and kins folks, and friends ; and some of you shall they cause to be put to death. (17) And ye shall be hated of all men for my name's sake. but he that shall endure unto the end, the same shall be saved. — (10) And the gos pel must first be 18 pub lished among all 9 nations. (18) But there shall not an hair of your head perish. (19) In your pa tience 12 possess ye your 14 souls. § 128. The Signs of Christ's Coming to destroy Jerusalem, and put an end to the Jew ish State and Dispensation. — Mount of Olives. Matt. XXIV. 15-42. (15) When ye there fore shall see the abomina tion of desolation, spoken of by Daniel the prophet," stand in the holy place, (17 whoso readeth, let him understand,) (16) then let them which be in Judaea flee into the mountains : (17) let him which is on the housetop not come down to take any thing out of his house : (18) neither Third Day of the Week. Mark XIII. 14-37. (14) But when ye shall see the abomination of des olation, 16 spoken of by Daniel the prophet," stand ing where it ought not, (let him that readeth under stand,) then let them that be in Judaea flee to the mountains : (15) and let him that is on the house top not go down 18 into the house, neither enter therein, to take any thing out of Luke XXI. 20-36. (20) And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. (21) Then let. them which are in Judaea flee to the mountains ; and let them which are in the midst of it depart out ; and let not them that are in the 19 countries enter thereinto. (22) For these be the days of vengeance, 7 9. 2 9. unto 8 11. be not anxious 4 14. how lo 5 11. Omit neither do ye £.. . 6 15. witlisland or lo gainsay 1 16. even 8 12. his child 9 9, etc. the nations 70 11. lead many astray 77 12. the many 72 19. ye shall win 73 10 preached unto 74 19. Or, lives 75 14. testimony 70 14. Omit spoken of by Daniel the prophet a 15, etc. Dan. 9 : 27. 77 15. let him that readeth 78 15. Omit into the house 70 21. country 114 FROM OUR LORD'S PUBLIC ENTRY INTO [Part VH MATT. XXIV. let him which is in the field return back to take his J clothes. (19) And woe unto them that are with child, and to them that give suck in those days ! (20) But pray ye that your flight be not in the winter, neither on the sabbath day : (21) for then shall be great tribulation, such as was not since the be ginning of the world to this time, no, nor ever shall be. (22) And except those days 6 should be shortened, 6 there should no flesh be saved : hut for the elect's sake those days shall be shortened. (23) Then if any man shall say unto you, Lo, here is 7 Christ, 8 or there ; believe it not. (24) For there shall arise false Christs, and false prophets, and shall shew great signs and wonders ; 10 insomuch that, if it were possible, they shall deceive the very elect. (25) Behold, I have told you (26) Wherefore if they shall MARK XIII. his house : (16) and let him that is in the field not turn back again for to take up his 1 garment. ( 1 7) But woe to them that are with child, and to them that give suck in those days! (18) And pray ye that 2 your flight be not in the winter. (19) For in those days shall be 8 afflic tion, such as was not from the beginning of the crea tion which God created unto this time, neither shall be. (20) And except that the Lord had short ened those days, 6 no LUKE xxi. that all things which are written may be fulfilled. (23) But woe unto them that are with child, and to them that give suck in those days ! for there shall be great distress in the land, and wrath upon this people. (24) And they shall fall by the edge of the sword, and shall be led away captive into all 4 na tions : and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. flesh should be saved : but for the elect's sake, whom he hath chosen, he hath short ened the days. (21) And then, if any man shall say to you, Lo, here is 7 Christ; or lo, he is there : believe 9 him not : (22) for false Christs and false proph ets shall rise, and shall shew signs and wonders, uto seduce, if it were possi ble, even the elect. (23) But take ye heed : behold, I have foretold you all things. beforesay unto you, Behold, he is in the desert ; go uot forth : behold, he is in the secret chambers ; believe it not. (27) For as the lightning cometh out of the east, and 12shineth even unto the west ; so shall also the coming of the Son of man be. (28) For wheresoever the carcass is, there will the eagles be gathered together. matt. xxiv. (29) Immediately after the tribulation of those days, shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the pow ers of the heavens shall be shaken : " (30) and then shall appear the sign of the heaven : and then shall all the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (31) And MARK XIII. (24) But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, (25) and the stars 14 of heaven shall fall, and the powers that are in heaven shall be shaken." Son of man in the tribes of (26) And then shall they see the Son of man coming in the clouds with great power and glory. (27) And LUKE xxi. (25) And there shall be signs in the sun, and in the moon, and in the stars ; and upon the earth distress of nations, 18 with perplexi ty ; the sea and the waves roaring ; (26) 16 men's hearts failing them for fear, and for looking after those things which are coming on the earth : for the powers of heaven shall be shaken." (27) And then shall they see the Son of man coming in a cloud with power and great glory. (28) And 7 18, 16. cloke. 2 18. il 3 19. tribulation 4 24. the nations 8 22. had been 8 22, 20. no flesh would have been 7 21, 23. tlie Christ 8 23. or, Here 9 21. it »° 24. so as to lead astray, if pos sible, even the elect. 17 22. that they may if possible, the elect. 72 27. is seen 73 25. in perplexity for the roar. ing of the sea and the billows ; 74 25. shall befalling from heaven 78 26. men fainting for fear, and astray, for expectation of a 25, ete. Comp. Is. 13 : 9, 10 1 Joel 2 : 30, 31 ; 3 : 15, etc. § 128.] JERUSALEM UNTIL THE FOURTH PASSOVER. 115 matt. xxiv. he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. (32) Now learn a para ble of the fig tree ; When his branch is 1 yet tender, and putteth forth leaves, ye know that summer is nigh : (33) so likewise ye, when ye shall see all these things, know that 4 it is 2 near, even at the doors. (34) Verily I say unto you, This generation shall not 6 pass, till all these things be 6 fulfilled. (35) Heaven and earth shall pass away, but my words shall not pass away. (36) But of that day and hour knoweth no 7 man, no not the angels of heaven, 8 but 9 my Father only. MARK XIII. then shall he send his an gels, and shall gather to gether his elect from the four winds, from the utter most part of the earth to the uttermost part of heaven. (28) Now learn a para ble of the fig tree ; When her branch is 1 yet tender, and putteth forth leaves, ye know that summer is 2 near : (29) so ye in like manner, when ye shall see these things come to pass, know that 4 it is nigh, even at the doors. (30) Verily I say unto you, that this generation shall not 5 pass, till all these things be 6 done. (31) Heaven and earth shall pass away : but my words shall not pass away. (32) But of that day and that hour knoweth no 7 man, no, not the angels which are in heaven, neither the Son, but the Father. MATT. xxiv. LUKE xxi. when these things begin to come to pass, then look up, and lift up your heads ; for your redemption draw eth nigh. (29) And he spake to them a parable ; Behold the fig tree, and all the trees ; (30) when they now shoot forth, ye see and know of your own selves that summer is now nigh 8 at hand. (31) So like wise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh 8 at hand. (32) Ver ily I say unto you, This generation shall not pass away, till all be 6 fulfilled. (33) Heaven and earth shall pass away : but my words shall not pass away. (37) But as the days of 10 Noe were, so shall also the coming of the Son of man be. (38) For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that 10 Noe entered into the ark," (39) and knew not until the flood came, and took them all away ; so shall also the coming of the Son of man be. (40) Then shall two be in the field ; n the one shall be taken, and n the other left. (41) Two women shall be grinding at the mill ; 11the one shall be taken, and n the other left. MARK XIII. (33) Take ye heed, watch and pray : for ye know not when the time is. (34) For the Son of man is as a man 12 taking a far journey, who left his house, and gave authority to his servants, and to every man his work. and commanded the porter to watch. (35) Watch ye therefore : for ye know not when the 15 master of the house cometh, at even, or at midnight, or at the cockerowing, or in the morning : (36) lest coming suddenly he find you sleeping. (37) And what I say unto you I say unto all, Watch. MATT. xxiv. (42) Watch therefore : for ye know not 14what hour your Lord doth come. LUKE xxi. (34) And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you 18 unawares. (35) For as a snare shall it come on all them that dwell on the face of the whole earth. (36) Watch ye 16 therefore, and pray al ways, that ye may be ac counted worthy to esoape all these things that shall come to pass, and to stand before the Son of man. 1 32, 28. now become 2 28, 33. nigh 3 30, 31. Omit at /land 4 33, 29. he (text) 5 34, 30. pass away 6 34, etc. accomplished 7 36, 32. one, not even 8 36. Insert neither the Son, (text) 9 36. the 70 37, 38. Noah a 38. Gen. 7 : 1 sq. 77 40, 41. one is 72 34. sojourning in another country 78 34, 35. suddenly as a snare : for so shall 74 42. on what day 78 35. lord 78 36. at every season, makingthat 116 FROM OUR LORD'S PUBLIC ENTRY INTO [Part VII. § 129. Transition to Christ's Final Coming at the Day of Judgment. Exhortation tt Watchfulness. Parables : The Ten Virgins ; The Five Talents. — Mount of Olives. Third Day of the Week. Matt. XXIV. 43-51. XXV. 1-30. (43) But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. (44) Therefore be ye also ready : for in such an hour as ye think not the Son of man cometh. (45) Who then is a faithful and wise servant, whom his lord hath 1made ruler over his household, to give them meat in due season ? (46) Blessed is that servant, whom his lord when he cometh shall find so doing. (47) Verily I say unto you, that he shall 2make him ruler over all 8 his goods. (48) But and if that evil servant shall say in his heart, My lord 4 delayeth his com ing ; (49) and shall begin to smite his fellow-servants, and to eat and drink with the drunken ; (50) the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, (51) and shall cut him asunder, and ap point him his portion with the hypocrites : there shall be weeping and gnashing of teeth. XXV. (1) Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. (2) And five of them were 6wise, and five were 6 foolish. (3) 7 They that were foolish took their lamps, and took no oil with them : (4) but the wise took oil in their vessels with their lamps. (5) While the bridegroom tarried, they all slumbered and slept. (6) And at midnight there 8 was a cry made, Behold, the bridegroom cometh ; go ye out to meet him. (7) Then all those virgins arose, and trimmed their lamps. (8) And the foolish said unto the wise, Give us of your oil ; for our lamps are 9 gone out. (9) But the wise answered, saying, Not so ; lest there be not enough for us and you : but go ye rather to them that sell, and buy for yourselves. (10) And while they went to buy, the bridegroom came ; and they that were ready went in with him to the 10 marriage : and the door was shut. (1 1) Afterward came also the other virgins, saying, Lord, Lord, open to us. ( 1 2) But he answered and said, Verily I say unto you, I know you not. (13) Watch therefore, for ye know neither the day nor the hour n wherein the Son of man cometh. (14) For ihe kingdom of heaven is as a man 12 travelling into a far country, who called his own servants, and delivered unto them his goods. (15) And unto one he gave five talents, to another two, and to another one ; to 18 every man according to his several ability; and 14 straightway took his journey. (16) 16 Then he that had re ceived the five talents went and traded with the same, and made them other five tal ents. (17) And likewise he that had received two, he also gained other two. (18) But he that had received one went and digged in the earth, and hid his lord's money. (19) After a long time the lord of those servants cometh, and reckoneth with them. (20) And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents : behold, I have gained lc beside them five talents more. (21) His lord said unto him, Well done, thou good and faithful servant : thou hast been faithful over a few things, I will a7 make thee ruler over many things : enter thou into the joy of thy lord. (22) He also that had re ceived two talents came and said, Lord, thou deliveredst unto me two talents : be hold, I have gained 18 two other talents beside them. (23) His lord said unto him, Well done, good and faithful servant ; thou hast been faithful over a few things, I will 17 make thee ruler over many things : enter thou into the joy of thy lord. (24) Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed : (25) and I was afraid, and went and hid thy talent in the 7 45. set over 7 5. For ihe 73 15. each according 2 47. set him 8 6. is a cry, Behold the bridegroom 1 74 15. he went on his 8 47. that he hath. 9 8. going out 75 16. Straightway he 4 48. tarrielh ; 70 10. marriage feast 7C 20. other five talents. 8 2. foolish 71 13. Omit wherein, etc. 77 21, 23. set thee over 6 2. wise 72 14. going into another 78 22. other two talents. §§129-131.] JERUSALEM UNTIL THE FOURTH PASSOVER. 117 MATT XXV. earth : lo, there thou hast 7 that is thine. (26) His lord answered and said unto him, Thou wicked and slothful servant, thou knowest that I reap where I sowed not, and gather where I have not strewed : (27) thou oughtest therefore to have put my money to the 2 exchangers, and then at my coming I should have 8 received mine own with i usury. (28) Take therefore the talent from him, and give it unto him whieh hath ten talents. (29) For unto every one that hath shall be given, and he shall have abundance : but from him that hath not shall be taken away even that which he hath. (30) And east ye the unprofitable servant into outer darkness : there shall be weeping and gnashing of teeth. § 130. Scenes of the Judgment Day. — Mount of Olives. Third Day of the Week. Matt. XXV. 31^6. (3 1 ) When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory : (32) and before him shall be gathered 6 all nations : and he shall separate them one from another, as a shepherd 6 divideth his sheep from the goats : (33) and he shall set the sheep on his right hand, but the goats on the left. (34) Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world : (35) f°r I was an hungered, and ye gave me meat : I was thirsty, and ye gave me drink : I was a stranger, and ye took rne in : (36) naked, and ye clothed me : I was sick, and ye visited me : I was iu prison, and ye came unto me. (37) Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee ? or thirsty, and gave thee drink ? (38) When saw we thee a stranger, and took thee in ? or naked, and clothed thee ? (39) Or when saw we thee sick, or in prison, and came unto thee ? (40) And the King shall answer aud say unto them, Verily I say unto you, Inasmuch as ye 7 have done it unto one of 8 the least of these my brethren, ye 7 have done it unto me. (41) Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels : (42) for I was an hun gered, and ye gave me no meat : I was thirsty, and ye gave me no drink : (43) I was a stranger, and ye took me not in : naked, and ye clothed me not : sick, and in prison, and ye visited me not. (44) Then shall they also answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee ? (45) Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of 9 the least of these, ye did it not to me. (46) And these shall go away into everlasting punishment : but the righteous into life eternal. § 131. The Rulers conspire. Treachery of Judas. — Jerusalem. Third and Fourth Days of the Week. Matt. XXVI. 1-5, 14-16. Mark XTV. 1, 2, 10, 11. Luke XXII. 1-6. (1) And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, (2) Ye know that after two (1) After two days was (1) Now the feast of days 10is the feast of the the feast of the passover, unleavened bread drew passover, and the Son of and of unleavened bread : nigh, which is called the man is n betrayed to be Passover. 7 25. thine own. 4 27. interest 7 40. did s 45. these least, 2 27. bankers 6 32. all the 8 40. these my brethren, 70 2. the passover cometh * 27. received back a 32. separatelh even these least, 71 2. delivered up 118 FROM OUR LORD'S PUBLIC ENTRY INTO [Part VII. MATT. xxvi. crucified. (3) Then as sembled together the chief priests, and the scribes, and the elders of the peo ple, unto the J palace of the high priest, who was called Caiaphas, (4) and consult ed that they might take Jesus by subtilty, and kill him. (5) But they said, Not 6 on the feast day, lest 6 there be an uproar among the people. — (14) Then one of the twelve, called Judas Iscar iot, went unto the chief priests, (15) and said unto ihem, What will ye give me, and I will deliver him unto you ? And they 18 cov enanted with him for thirty pieces of silver. (16) And from that time he sought opportunity to 16 betray him. MARK XIV. — and the chief and the scribes LUKE XXII. priests sought how they might take him 2by craft, and 4 put him to death. (2) But they said, Not 6 on the feast day, lest there 7 be an uproar of the people. — (10) And Judas Iscar iot, 8one of the twelve, went unto the chief priests, 11 to betray him unto them. (11) And when they heard it, they were glad, and promised to give him mon ey. And he sought how he might conveniently 16 betray him. (2) And the chief priests and scribes sought how they might s kill him : for they feared the people. (3) Then entered Satan into Judas 9 surnamed Is cariot, being of the number of the twelve. (4) And he went 10his way, and com muned with the chief priests and captains, how he might 12 betray him un to them. (5) And they were glad, and covenanted to give him money. (6) And he 14 promised, and sought opportunity to 12 be tray him unto them in the absence of the multitude. § 132. Preparation for the Passover. — Bethany. Jerusalem. Matt. XXVL 17-19. (17) Now 16 the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we 19 prepare for thee to eat the passover ? (18) And he said, Go into the city to such a man, and say unto Fifth Day of the Week. Mark XIV. 12-16. (12) And 16the first day of unleavened bread, when they 18 killed the passover, his disciples said unto him, Where wilt thou that we go and 19 prepare that thou mayest eat the passover ? (13) And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water : follow him. (14) And wheresoever he shall go in, say Luke XXII. 7-13. (7) Then came the day of unleavened bread, 17when the passover must be 18 kill ed. (8) And he sent Peter and John, saying, Go and 19 prepare 20us the passo ver, that we may eat. (9) And they said unto him, Where wilt thou that we 19 prepare ? (10) And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, hearing a pitcher of water ; follow him into the house where he entereth in. (11) And ye shall say 7 3. court 2 1. with subtilty 3 2. put him to death 4 1. kill him 8 5, 2. during the feast 8 5. a tumult arise 7 2. shall be a tumult 8 10. he that was one : Gr, the one. 9 3. who was called 70 4. away 77 10. that he might deliver 72 4, 6. deliver 73 15. weighed unto him thirty 74 6. consented 78 16,11. deliver him unto them. 78 17, 12. on the 77 7. on which 78 12, 7. sacrificed 79 17, etc. make ready 20 8. for us §§ 131, 132.] JERUSALEM UNTIL THE FOURTH PASSOVER. 119 MATT. XXVI. MARK XIV. him, The Master saith, My time is at hand ; I will keep the passover at thy house with my disciples. (19) And the disciples did as Jesus had appointed them ; and they made ready the passover. ye to the goodman of the house, The Master saith, Where is l the guesteham- ber, where I shall eat the passover with my disciples ? (15) Aud he 2 will shew you a large upper room furnished and 'prepared : there make ready for us. (16) And his disciples went forth, and came into the city, and found as he had said unto them : and they made ready the passover. LUKE XXII. unto the goodman of the house, The Master saith un to thee, Where is the guest- chamber, where I shall eat the passover with my disci ples ? (12) And he shall shew you a large upper room furnished : there make ready. (13) And they went, and found as he had said unto them : and they made ready the passover. 7 14. 2 15. will himself 8 15. ready PART VIII. THE FOURTH PASSOVER ; OUR LORD'S PASSION ; AND THE ACCOMPANYING EVENTS UNTIL THE END OF THE JEWISH SABBATH. Time : Two days. § 133. The Passover Meal. Contention among the Twelve. — Jerusalem. Evening introducing the Sixth Day of the Week. Matt. XXVI. 20. Mark XIV. 17. Luke XXII. 14-18. 24-30. ~VTOW when the even ( 1 7) And in the evening (14) And when the hour _l_i was oome, he 1 sat he cometh with the twelve, was come, he sat down, down with the twelve. and the 2 twelve apostles with him. (15) And he said unto them, With desire I have desired to eat this passover with you before I suffer : (16) for I say unto you, I will not "any more eat thereof, until it be ful filled in the kingdom of God. (17) And he 4took the cup, and gave thanks, and said, Take this, and divide it among yourselves : (18) for I say unto you, I will not drink 6 of the fruit of the vine, until the kingdom of God shall come. — (24) And there 6 was also a strife among them, whieh of them should be accounted the greatest. (25) And he said unto them, The kings of the Gentiles exercise lord ship over them ; and they that exercise authority upon them are called 7 benefactors. (26) But ye shall not be so : but he that is greatest among you, let him 8 be as the younger ; and he that is chief, as he that doth serve. (27) For whether is greater, he that sitteth at meat, or he that serveth ? is not he that sitteth at meat ? but I am 9 among you as he that serveth. (28) Ye are they which have continued with me in my temptations. (29) And I appoint unto you a kingdom, as my Father hath appointed unto me ; (30) that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. § 134. Jesus ivashes the Feet of his Disciples. — Jerusalem. Evening introducing the Sixth Day of the Week. John XIII. 1-20. (1) Now before the feast of the passover, when Jesus knew that hia 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 devil having now put into the heart of Judas Iscariot, Simon's son, to betray him ; (3) Jesus knowing that the Father had given all things into his hands, and that he was eome from God, and went to God ; (4) he riseth from supper, and laid aside his garments ; and took a towel, and girded himself. (5) After that he poureth 7 20. was sitting at meal 4 17. received a cup 7 25. Benefactors 2 14. Omit twelve 5 18. from henceforth of 8 26. become 8 16. eat it, fl 24. arose also a contention 9 27. in tlie midst of §§133-135.] UNTIL THE END OF THE JEWISH SABBATH. 121 JOHN XIII. water into a basin, 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 l know hereafter. (8) Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. (9) Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. (10) Jesus saith to him, He that is 2 washed needeth not save to wash his feet, hut is clean every whit : and ye are clean, but not all. (11) For he knew who should betray him ; therefore said he, Ye are not all clean. (12) So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you ? (13) Ye call me Master, and Lord : and ye say well ; for so I am. (14) If I then, "your Lord 4 and Master, have washed your feet ; ye also ought to wash one another's feet. (15) For I have given you au example, that ye should do as I have done to you. (16) Verily, verily, I say unto you, The servant is not greater than his lord ; nei ther he that is sent greater than he that sent him. (17) If ye know these things, 5 happy are ye if ye do them. (18) I speak not of you all : I know whom I have chosen : but that the scripture may be fulfilled," He that eateth 6 bread with me hath lifted up his heel against me. (19) Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. (20) Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me ; and he that receiveth me re ceiveth him that sent me. § 135. Jesus points out the Traitor. Judas withdraws. — Jerusalem. Evening introducing the Sixth Day of the Week. Matt. XXVL 21-25. (21) And as they 7 did eat, he said, Verily I say unto you, that one of you shall betray me. (22) And they were exceeding sor rowful, and began every one of them to say unto him, Lord, is it I ? Mark XIV. 18-21. (18) And as they sat and 7 did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall be tray me . (19) And they began to be sorrowful, and to say unto him one by one, Is it I ? 9 and another said, Is it I ? Luke XXII. 21-23. (21) But, behold, the hand of him that betrayeth me is with me on the table. — (23) And they began to inquire among themselves, whieh of them it was that should do this thing. — John XIII. 21-35. (21) When Jesus had thus said, he was troubled in 8 spirit, and testi fied, and said, Ver ily, verily, I say unto you, that one of you shall betray me. (22) Then the disciples looked one on another, doubt ing of whom he (23) Now spake. there was 10 leaning on Jesus' bosom one of his disciples, whom Jesus loved. (24) Simon Peter therefore beckoned to him, "that he should ask who it should be of whom he spake. (25) 12He then lying on Jesus' breast saith unto him, Lord, who is it ? (26) Jesus answered, He it is, 18to whom I shall give a sop, when I have dipped it. — MATT. XXVI. (23) And he answered and said, He that dippeth his hand with me in the dish, the same mark xiv. (20) And he an swered and said unto them, tt is one of the twelve, that dippeth with me in the 7 7. understand 2 10. bathed 8 14. the 4 14. and the 8 17. blessed a 18. Ps. 41 : 9. 8 18. my bread (text) lifted 7 21, 18. were eating 8 21. the spirit 9 19. Omit and another, etc. 70 23. at the table reclining in 17 24. and saith unto him, Tell us who it, is of whom he speaketh. 12 25. He leaning back, as he was, on 73 26. for whom I shall dip the sop, and give it him. 122 THE FOURTH PASSOVER AND THE EVENTS [Part VHI. MATT. XXVI. MARK XIV. LUKE XXII. shall betray me. (24) The Son of man goeth as it is written of him : but woe unto that man by whom the Son of man is be trayed ! 4 it had been good for that man if he had not been born. (25) Then Judas, which betrayed him, answered and said, 7 Master, is it I ? He said unto him, Thou hast said. (22) 1 And truly the Son of man 8 goeth, as it was determined : but woe unto that man by whom he is betrayed ! JOHN XHI. dish. (21) !The Son of man 2 indeed goeth, as it is written of him : but woe to the man by whom the Son of man is betrayed ! good were it for that man if he had 6 never been born. — (26) And when he had dipped the sop, he gave it to 6 Judas Is cariot, the son of Simon. (27) And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. (28) Now no man at the table knew for what intent he spake this unto him. (29) For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of 8 against the feast ; or, that he should give something to the poor. (30) He then having received the sop went 9 immediately out : and it was night. (31) Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. (32) 10 If God be glorified in him, God shall also glorify him in himself, and shall straightway glo rify him. (33) Little children, yet a little while I am with you. Ye shall seek me : and, as I said unto the Jews, Whither I go, ye cannot come, so now I say to you. (34) A new commandment I give unto you, that ye love one another ; as I have loved you, that ye also love one another. (35) By this shall all men know that ye are my disciples, if ye have love one to another. [§ 136.] The Lord's Supper. — Jerusalem. Matt. XXVI. 26-29. (26) And as they were eating, Jesus took bread, and blessed 18 it, and brake it, and gave 18 it to the disciples, and said, Take, eat ; this is my body. Evening introducing the Sixth Day of the Week. Mark XIV. 22-25. (22) And as they 11 did eat, Jesus took bread, and 14 blessed, and brake it, and gave to them, and said, Take, eat : this is my body. Luke XXH. 19, 20. (19) And he took bread, and 12gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you : this do in remem brance of me. 1 Cor. XI. 23-25. (23) The Lord Jesus — took bread : (24) and when he had given thanks, he brake it, and said, Take, eat : this is my body which is 16 broken for you : this do in remembrance of (27) And he took 18 the cup, and gave thanks, and gave it to them, saying, Drink ye all of it ; (28) for this is my blood of the 22 new 19 testament, which is "shed for many (23) And he took 18 the cup, and when he had given thanks, he gave it to them : and they all drank of it. (24) And he said unto them,This is my blood of the 22 new 19 testament, (20) 16 Likewise (25) 17 After the also the cup after same manner also supper, saying, This he took the cup, cup is the new 19 tes- 20 when he had sup- tament in my blood, ped, saying, This 21 which is shed for cup is the new you. 19 testament in my blood : this do ye, as oft as ye drink it, in remembrance of me. 7 21, 22. For the 2 21. Omit indeed 8 22. indeed goeth 4 24. good were il 8 21. not 8 26. Judas, the son of Simon Iscariot. 7 25. Is it I, Rabbit 8 29. for 9 30. out straiglUway 79 32. Omit If God be glorified in him, 71 22. were eating 72 19. when he had given thanks, he 78 26. Omit it 74 22. when he had blessed, lie brake it 78 24. Omit broken (text) 18 20. And the cup in like manner 77 25. In like manner also the cup 78 27, 23. a 79 20, etc. covenant (text) 20 25. after supper 27 20. even that whioli is poured out for 2- 28, 24. Omit new (text) §§ 135-137.] UNTIL THE END OF THE JEWISH SABBATH. 123 MATT. xxvi. 1 for the remission of sins. (29) But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Fa ther's kingdom. MARK xiv. which is shed for many. (25) Verily I say unto you, I will -drink no more of the fruit of the vine, until that day 8 that I drink it new in the kingdom of God. [§ 137.] J esus foretells the Fall of Peter, and the Dispersion of the Twelve. — Jeru salem. Evening introducing the Sixth Day of the Week. John XIII. 36-38. (36) Simon Peter said unto him, Lord, whither goest thou ? Jesus answered him, Whither I go, thou canst not follow me now ; but thou shalt follow 4 me af terwards. (37) Peter said unto him, Lord, why cannot I follow thee now ? I will lay down my life for 6 thy sake. Mark XIV. 27-31. (27) And Jesus saith unto them, All ye shall be offended 6 because of me this night : for it is written," I will smite the shepherd, and the sheep shall he 7 scat tered. (28) But after that I am 8 risen, I will go before you into Galilee. (29) But Peter said unto him, Although all shall be offended, yet will not I. Matt. XXVL 31-35. (31) Then saith Jesus unto them, All ye shall he offended because of me this night : for it is written," I will smite the shepherd, and the sheep of the flock shall be scattered abroad. (32) But af ter I am 8 risen again, I will go before you into Galilee. (33) Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. Luke XXII. 31-38. (31) 9 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat : (32) but I 10 have prayed for thee, that thy faith fail not : and when n thou art converted, strengthen thy brethren. (33) And he said unto him, Lord, I am ready to go with thee, both into prison and to death. matt. xxvi. (34) Jesus said un to him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. (35) Peter said unto him, Though I "should die with thee, yet will I not deny thee. Likewise also said all MARK XIV. LUKE XXII. JOHN XIII. (30) And Jesus saith unto him, Ver ily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. (31) But he spake the more ve hemently, If I 13 should die with thee, I will not deny thee 14 in any wise. the disciples. Likewise also said they all. LUKE XXII. (34) And he said, I tell thee, Pe ter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest (38) Jesus answered him, Wilt thou lay down thy life for 12 my sake ? Veri ly, verily, I say un to thee, The cock shall not crow, till thou hast denied me thrice. (35) And he said unto them, When I sent you without purse, and 16 scrip, and shoes, lacked ye any thing ? And they said, Nothing. (36) Then said he unto them, But now, he that hath a purse, let him take it, and likewise his 15 scrip : and he 7 28. unto remission 2 24. no more drink 8 24. when 4 36. Omit me 8 37. thee 8 27. Omit because of me this night a 31, etc. Zach. 13 : 7. 7 27. scattered abroad. 8 28, 32. raised up 9 31. Omit And the Lord said, 70 32. made supplication 77 32. once thou hast turned again, slabtish 72 38. met 78 35, 31. must 14 31. Omit in any wise 78 35, 36. wallet 124 THE FOURTH PASSOVER AND THE EVENTS [Part VHI. LUKE XXII. that hath 7no sword, let him sell his garment, and buy one. (37) For I say unto you, that this that is written must 2 yet be accomplished in me," And he was reckoned among the transgressors : for the things concerning me have san end. (38) And they said, Lord, behold, here are two swords. And he said unto them, It is enough. § 138. Jesus comforts his Disciples. The Holy Sptrit promised. — Jerusalem. Evening introducing the Sixth Day of the Week. John XIV. 1-31. (1) Let not your heart be troubled : ye believe in God, believe also iu me. (2) In my Father's house are many mansions : if it were not so, I would have told you. 4I go to prepare a place for you. (3) And if I go and prepare a place for you, I will come again and receive you unto myself ; that where I am, there ye may be also. (4) And whither I 6 go ye know, and the way ye know. (5) Thomas saith unto him, Lord, we know not whither thou goest ; and how can ye know the way ? (6) Je sus saith unto him, I am the way, and the truth, and the life : no man cometh unto the Father, but by me. (7) If ye had known me, ye 6 should have kuown my Father also : and from henceforth ye know him, and have seen him. (8) Philip saith unto him, Lord, shew us the Father, and it sufficeth us. (9) Je sus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip ? he that hath seen me hath seen the Father ; and how sayest thou then, Shew us the Father ? (10) Believest thou not that I am in the Father, and the Father in me ? the words that I speak unto you I speak not 7 of myself : but the 8 Father that dwelleth in me, he doeth the works. (11) Believe me that I am in the Father, and the Father in me : or else believe me for the very works' sake. (12) Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also ; (ind greater works than these shall he do ; because I go unto 9 my Father. (13) And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. (14) If ye shall 10ask any thing in my name, I will do it. (15) If ye love me, nkeep my commandments. (16) And I will pray the Father, and he shall give you another 12 Comforter, that he may abide with you for ever ; (17) even the Spirit of truth ; whom the world cannot receive, because it seeth him not, neither knoweth him : but ye know him ; for he 18 dwelleth with you, and shall be in you. (18) I will not leave you "comfortless : I will come to you. (19) Yet a little while, and the world seeth me no more ; but ye see me : because I live, ye shall live also. (20) At that day ye shall know that I am in my Father, and ye in me, and I in you. (21) He that hath my com mandments, 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. (22) Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world ? (23) Jesus answered and said unto him, If a man love me, he will keep my 16 words : and my Father will love him, and we will come unto him, and make our abode with him. (24) He that loveth me not keepeth not my 16 sayings : and the word which ye hear is not mine, but the Father's whieh sent me. (25) These things have I spoken unto you, 17 being yet present with you. (26) But the 12 Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever 7 36. none, let . . . cloke, and buy a sword (text). 9 12. the 2 37. be fulfilled 7» 14. ask me (Eng. text) a 37. Is. 53 : 12. 77 15. ye will keep 8 37. fulfilment : Gr. end. ^ 16, 26. Or, Advocate, or, Helper : Gr. Paraclete. 4 2. for I 78 17. abideth 8 4. go, ye know the way. 74 18. desolate, or, orphans 8 7. 'would 78 23. word 7 10. from 78 24. words 9 10. Father abiding in me doeth his works. 77 25. while yet abiding §§187-139.] UNTIL THE END OF THE JEWISH SABBATH. 125 JOHN XIV. I have said unto you. (27) Peace I leave with you, my peace I give unto you : not as the world giveth, give 1 unto you. Let not your heart be troubled, neither let it be afraid. (2S) Ve have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because 1 I said, I go unto the Father : for 2 my Father is greater than I. (29) And now I have told you before it come to pass, that, when it is come to pass, ye might believe. (30) Hereafter I will not talk much with you : for the prince of this world cometh, and hath nothing in me. (3 1 ) But that the world may know that I love the Father ; and as the Father gave me commandment, even so I do. Arise, let us go hence. § 139. Christ the True Vine. His Disciples hated by the World. — Jerusalem. Evening introducing the Sixth Day of the Week. John XV. 1-27. (1) I am the true vine, and my Father is the husbandman. (2) Every branch in me that beareth not fruit, he taketh away : and every branch that beareth fruit, he 8 purgeth it, that it may 4 bring forth more fruit. (3) Now ye are clean through the word which I have spoken unto you. (4) Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me. (5) I am the vine, ye are the branches : he that abideth in me, and I in him, the same 6 bringeth forth much fruit : for 6 without mo ye can do nothing. (6) If a man abide not in me, he is cast forth as a branch, and is withered ; and men gather them, and east ihem into the fire, and they are burned. (7) If ye abide in me, aud my words abide in you, ye shall ask what ye will, and it shall be done unto you. (8) Herein is my Father glorified, that ye bear much fruit ; so shall ye be my disciples. (9) As the Father hath loved me, so have I loved you : 7 continue ye in my love. (10) If ye keep my commandments, ye shall abide in my love ; even as I have kept my Father's commandments, and abide in his love. (11) These things have I spoken unto you, that my joy might 7 remain in you, and that your joy might be full. (12) This is my commandment, 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 my friends, if ye do 8 whatsoever I command you. (15) 9 Henceforth I call you not servants ; for the servant knoweth not what his lord doeth : but I have called you friends ; for all things that I have heard 10 of my Father I have made known unto you. (16) Ye have not chosen me, but I have chosen you, and 11 ordained you, that ye should go and 4 bring forth fruit, and that your fruit should 7 remain : that whatsoever ye shall ask of the Father in my name, he may give it you. (17) These things I command you, that ye love one another. (18) If the world hate you, ye know that it hated me before it hated you. (19) If ye were of the world, the world would love his own : but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. (20) Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you ; if they have kept my 12 saying, they will keep yours also. (21) But all these things will they do unto you for my name's sake, because they know not him that sent me. (22) If I had not eome and spoken unto them, they had not had sin : but now they have no 13 cloak for their sin. (23) He that hateth me hateth my Father also. (24) If I had not done among them the works which none other u man did, they had not had sin : but now have they both seen and hated both me and my Father. (25) But this cometh to pass, that the word might be fulfilled that is written in their law," They hated me 7 28. Omit I said, 8 5. apart from « 16. appoinied 2 28. the ' 9, etc. abide 72 20. woid 8 2. cleanselh 8 14. the things which 78 22. excuse 4 2, 16. bear 9 15. No longer do I call you u 24. Omit man 8 6. beareth 70 15. from a 25. Ps. 69 : 4. 126 THE FOURTH PASSOVER AND THE EVENTS [Part VIII. JOHN XV. without a cause. (26) But when the 1 Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall 2 testify of me : (27) and ye also 8 shall bear witness, because ye have been with me from the beginning. § 140. Persecution foretold. Further Promise of the Holy Spirit. Prayer in the Name of Christ. — Jerusalem. Evening introducing the Sixth Day of the Week. John XVI. 1-33. (i) These things have I spoken unto you, that ye should not be offended. (2) They shall put you out of the synagogues : yea, the Hime cometh, that whoso ever killeth you will think that he 5 doeth God service. (3) And these things will they do uuto you, because they have not known the Father, nor me. (4) But these things have I told you, that when 6 the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. (5) But now I go my way to him that sent me ; and none of you asketh me, Whither goest thou ? (6) But because I have said these things unto you, sorrow hath filled your heart. (7) Nevertheless I tell you the truth ; It is expedient for you that I go away : for if I go not away, the 1 Comforter will not come unto you ; but if I 7 depart, I will send him unto you. (8) And when he is eome, he will 8 reprove the world 9of sin, and of righteousness, and of judgment : (9) of sin, because they believe not on me ; (10) of righteousness, because I go to my Father, and ye see me no more ; (11) of judgment, because the prince of this world is judged. (12) I have yet many things to say unto you, but ye cannot hear them now. (13) Howbeit when he, the Spirit of truth, is eome, he will guide you into all truth : for he shall not speak 10 of himself ; but whatsoever he shall hear, that shall he speak : and he will 11 shew you things to come. (14) He shall glorify me : for he shall 12 receive of mine, and shall a8shew it unto you. (15) All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall 18shew it unto you. (16) A little while, and ye shall not see me : and again, a little while, and ye shall see me, 14 because I go to the Father. (17) Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me : and again, a little while, and yc shall see me : and, Because I go to the Father? (18) They said therefore, What is this that he saith, A little while ? we cannot tell what he saith. (19) Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me : and again, a little while, and ye shall see me ? (20) Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice : and ye shall be sorrowful, but your sorrow shall be turned into joy. (21) A woman when she is in travail hath sorrow, because her hour is come : but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. (22) And ye now therefore have sorrow : but I will see you again, and your heart shall rejoice, and your joy 16 no man taketh from you. (23) And in that day ye shall ask me nothing. Verily, verily, I say unto you, 16 Whatsoever ye shall ask the Father 17 in my name, he will give it you. (24) Hitherto have ye asked nothing in my name : ask, and yo shall receive, that your joy may be full. (25) These things have I spoken unto you in proverbs : I8but the time cometh, whet 7 26, 7. See note on 14 : 16. 8 8. convict 74 16. Omit because I go to the 2 26. bear witness B 8. in respect of Father 8 27. Omit shall 79 13. from 76 22. no one 4 2. hour u 13. declare unto 76 23. If ye shall ask anything of 8 2. offereth service unto God 12 14. take 17 23. he will give it you in my 8 4. their hour is 78 14, 15. declare name. 7 7. go 7B 25. the hour cometh §§139-141.] UNTIL THE END OF THE JEWISH SABBATH. 127 JOHN XVI. I shall no more speak unto you in proverbs, but I shall 1 shew you plainly of the Father. (26) At that day ye shall ask in my name : and I say not unto you, that I will pray the Father for you : (27) for the Father himself 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 leavo the world, and go to the Father. (29) His disciples 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 believe that thou earnest forth from God. (31) Jesus answered them, Do ye now believe ? (32) Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone : and yet I am not alone, because the Father is with me. (33) These things I have spoken unto you, that in me ye might have peace. In the world 2 ye shall have tribulation : but be of good cheer ; I have overcome the world. § 141. Christ's Last Prayer with his Disciples. — Jerusalem. Evening introducing the Sixth Day of the Week. John XVII. 1-26. (1) These words spake Jesus, and 'lifted up his eyes to heaven, and said, Father, the hour is come ; glorify thy Son, that 4 thy Son also may glorify thee : (2) as thou hast given him 6 power over all flesh, that he should give eternal life to as many as thou hast given him. (3) And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast seut. (4) I have glorified thee on the 6 earth : I have finished the work which thou gavest me to do. (5) And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. (6) I have manifested thy name unto the men which thou gavest me out of the world : thine they were, and thou gavest them me ; and they have kept thy word. (7) Now they have known that all things whatsoever thou hast given me are of thee. (8) For I have given unto them the words which thou gavest me ; and they have received them, and have known 7 surely that I came out from thee, and they have believed that thou didst send me. (9) I pray for them : I pray not for the world, but for them which thou hast given me ; for they are thine. (10) And all mine are thine, and thine are mine ; and I am glorified in them. (11) And now I am no -more in the world, but these are in the world, and I come to thee. Holy Father, keep 8 through thine own name those whom thou hast given me, that they may be one, as we are. (12) While I was with them in the world, I kept them in thy name : those that thou gavest me I 9 have kept, and none of them 10 is lost, but the son of perdition ; that the scripture might be fulfilled." (13) And now eome I to thee ; and these things I speak in the world, that they might have my joy fulfilled in themselves. (14) I have given them thy word ; and the world hath hated them, because they are not of the world, even as I am not of the world. (15) I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the nevil. (16) They are not of the world, even as I am not of the world. (17) Sanctify them 12 through thy truth : thy word is truth. (18) As thou hast sent me into the world, even so have I also sent them into the world. (19) And for their sakes I sanctify myself, that they also might he sanctified 18 through the truth. (20) Neither pray I for these alone, but for them also which shall believe on me through their word ; (21) that they all may be one ; as thou, Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sept me. (22) And the glory which thou gavest me I have given them ; that they may be one, even as we are one : (23) I in them, and thou in me, that they may be 7 25. tell e 4. earth, having accomplished a 12. Comp. Ps. 41 : 9 ; 109 : 7 33. ye have 7 8. of a truth 8, 17. 3 1. lifting up ... he said 8 11. in thy name 71 15. evil one (text) 4 1. the Son may 9 12. guarded 72 17. in the truth • 2. authority 70 12. perished M 19. in truth. 128 THE FOURTH PASSOVER AND THE EVENTS [Part VIII. JOHN XVII. made perfect in one ; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (24) Father, I 1 will that they also, whom thou hast given me, be with me where I am ; that they may behold my glory which thou hast given me : for thou lovedst me before the foundation of the world. (25) O righteous Father, the world hath not known thee : but I have known thee, and these have known that thou hast sent me. (26) And I have 2 declared unto them thy name, and will 8 declare it : that the love wherewith thou hast loved me may be in them, and I in them. § 142. The Agony in Gethsemane. — Mount of Olives. Evening introducing the Sixth Day of the Week. Matt. XXVI. 30, 36-46. (30) And when they had sung an hymn, they went out 4 into the mount of Olives. — (36) Then cometh Jesus with them un to a place called Gethsemane, and saith unto the dis ciples, Sit ye here, while I 7 go and pray yonder. Mark XIV. 26, 32-42. (26) And when they had sung an hymn, they went out 4 into the mount of Olives. — (32) And they came to a place which was named Geth semane : and he saith to his dis ciples, Sit ye here, while I 8 shall pray. Luke XXII. 39-46. (39) And he came out, and went, as he was wont, 4to the mount of Olives ; and his disciples al so followed him. (40) And when he was at the place, he said unto them, Pray that ye enter not into temptation. John XVIII. 1. (1) When Jesus had spoken these words, he went forth with his disciples over the brook 6 Ce- dron, where was a garden, into the which he entered, 6 and his disciples. matt. xxvi. (37) And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. (38) Then saith he unto them, My soul is exceeding sorrowful, even unto death : 9 tarry ye here, and watch with me. (39) And he went 10a little further, and fell on his face, and prayed, MARK XIV. (33) And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy ; (34) and saith unto them, My soul is ex ceeding sorrowful nnto death : 9 tarry ye here and saying, O my Fa ther, if it be possible, let this cup npass from me : nevertheless, not as I will, but as thou wilt. watch. (35) And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might n pass from him. (36) And he said, Abba, Father, all things are possible unto thee ; 12 take away this cup from me : nevertheless, not what I will, but what thou wilt. LUKE XXII. (41) And he was with drawn from them about a stone's cast, and kneeled down, and prayed, (42) saying, Father, if thou be willing, remove this cup from me : nevertheless, not my will, but thine, be done. (43) 18 And there appeared an angel unto him from heaven, strength ening him. (44) And being in an agony he prayed more earnestly : and his sweat was as it were great drops of blood falling down to the ground 7 24. desire (Am.) 2 26. made known 8 26. make it known 4 39, etc. unto 8 1. Kidron, or, of the Cedars 8 1. himself and 1 36. go yonder and pray. 8 32. Omit shall 9 34, 38. abide 79 39. forward a little 77 35, 39. pass away 72 36. remove 73 43, 44. Many ancient authori ties omit. §§ 141-143.] UNTIL THE END OF THE JEWISH SABBATH. 129 MATT. xxvi. (40) And he cometh unto the disciples, and findeth them l asleep, and saith unto Peter, What, could ye not watch with me one hour? (41) Watch and pray, that ye enter not into temptation : the spirit in deed is willing, hut the flesh is weak. (42) He went away again the second time, and prayed, saying, O my Father, if 6this cup may not pass away from me, except I drink it, thy will be done. (43) And he 7 came and found them 1 asleep 9 again : for their eyes were heavy. (44) And he left 7 them, and went away 9 again, and prayed the third time, 7 saying the same words. (45) Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest : behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. (46) 10 Rise, let us be going : behold, he is at hand that 12 doth betray me. mark xiv. (37) And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou ? couldest not thou watch one hour ? (38) Watch 2 ye and pray, 8 lest ye enter into temp tation. The spirit 4 truly is ready, but the flesh is weak. (39) And again he went away, and prayed, 6and spake the same words. LUKE XXII. (45) And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, (46) and said unto them, Why sleep ye ? rise and pray, 8lest ye enter into temptation. (40) And 8 when he returned, he found them 1 asleep 9 again, (for their eyes were heavy,) neither wist they what to answer him. (41) And he cometh the third time, and saith unto them, Sleep on now, and take your rest : it is enough, the hour is come ; behold, the Son of man is betrayed into the hands of sinners. (42) 10 Rise up, let us u go ; lo, he that betrayeth me is at hand. § 143. Jesus betrayed, and made prisoner. — Mount of Olives. Evening introducing the Sixth Day of the Week. John XVIII. 2-12. (2) And Judas also, which betrayed him, knew the place : for Jesus ofttimes re sorted thither with his disciples. (3) Judas then, having received a band of 18 men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Matt. XXVI. 47-56. (47) And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. Mark XIV. 43-52. (43) And 14 immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great mul titude with swords and staves, from the chief Luke XXII. 47-53. (47) And while he yet spake, behold a multitude, and he that was called Ju das, one of the twelve, went before them, — priests and the scribes and the elders. JOHN xvin. (4) Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye ? (5) They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. (6) As soon then as he had said unto them, I am he, they went backward, and fell to the ground. (7) Then asked he them again, Whom seek ye ? And they said, Jesus of Nazareth. (8) Jesus answered, I have told you that I am he: if 7 40, etc. sleeping 2 38. Omit ye 8 38, 46. that ye enter not 4 38. indeed is willing 5 39. saying 8 42. (his cannot pass away, except 7 43, 44. Add again 8 40. again he came, and found 9 43, etc. Omit again 78 46, 42. Arise, 77 42. be going : behold 72 46. betrayeth 73 3. soldiers 74 43. straightway 130 THE FOURTH PASSOVER AND THE EVENTS [Part VIII. JOHN XVIII. therefore ye seek me, let these go their way •- (9) that the saying might be fulfilled which he spake, Of them which thou gavest me have I lost none. — MATT. xxvi. (48) Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that 1 same is he : 2 hold him fast. MARK XIV. (44) And he that betrayed hiin had given them a token, saying, Whomsoever I shall kiss, that x same is he ; take him, and lead him away safely. MATT. xxvi. (49) And 8 forth with he came to Jesus, and said, Hail, 6 Master ; and kissed him. (50) And Jesus said unto him, Friend, 7 wherefore art thou come ? Then came they, and laid hands on Jesus, and took him. (51) And, be hold, one of them which were with Jesus stretched out his hand, and drew his sword, and ear. 12 struck a servant of the high priest, and n smote off his ear. (52) Then said Jesus unto him, Put up again thy sword into his place : for all they that take the sword shall perish with the sword." (53) Thinkest thou that I cannot 18now pray to my Father, and he shall 14 presently give me more than twelve legions of angels ? (54) But how then shall the scriptures be fulfilled mark xiv. (45) And 4as soon as he was come, he goeth straightway to him, and saith, 6 Master, 6 Master ; and kissed him. (46) And they laid 8 their hands on him, and took him. (47) And 9 one of them that stood by drew a sword, and smote 10 a servant of the high priest, and n cut off his LUKE XXII. And he drew near unto Jesus to kiss him. (48) But Jesus said unto him, Ju das, betrayest thou the Son of man with a kiss ? (49) When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? (50) And 9 one of them smote the servant of the high priest, and n cut off his right ear. (51) And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him. JOHN xvni. (12) Then the band and the captain and officers of the Jews took Jesus, and bound him. — (10) Then Simon Peter having a sword drew it, and 11 smote the high priest's servant, and cut off his right ear. The servant's name was Malchus. (11) Then said Je sus unto Peter, Put up thy sword into the sheath : the cup which my Father hath given me, shall I not drink it ? that thus it must be ? (55) In that 1same hour said Jesus to the multi tudes, Are ye come out as against a 17 thief with swords and staves for to take me ? I sat daily 18 with you teaching in the temple, and ye laid no hold on me. (56) But all this 20was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. mark xiv. (48) And Jesus an swered and said unto them, Are ye come out as against a 17 thief, with swords and with staves to take me ? (49) I was daily with you in the temple teaching, aud ye took me not : 19 but the scriptures must be ful filled. (50) And they all LUKE XXII. (52) Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come 16 to him, 16 Be ye come out as against a 17 thief, with swords and staves ? (53) When I was daily with you in the temple, ye stretched forth no hands against me : but this is your hour, and the power of darkness. forsook him, and fled. (51) And there followed him a certain young man, having a linen cloth cast about his naked body ; and 7 44, etc. Omit same 2 48. take him. 3 49. straightway 4 45. when lie 8 49, 45. Rabbi; 8 45. Omit Master 7 50. do that for whieh iliou art come. 8 46. Omit their 9 47, 50. a certain one 79 47. the 77 50, etc. struck 72 61. smote the a 52. Comp. Gen. 9 : 6. 73 53. beseech my 14 53. even now send 75 52. against 78 52. Are 77 55, etc. robber 78 55. Omit with you 79 49. but this is done that . . . might 20 56. is come to pass §§ 143, 144.] UNTIL THE END OF THE JEWISH SABBATH. 131 MARK XIV. 1 the young men laid hold on him : (52) and he left the linen cloth, and fled 2 from them naked. § 144. Jesus before Caiaphas. Peter thrice denies him. — Jerusalem. Night introducing the Sixth Day of the Week. Matt. XXVI. 57, Mark XIV. 53, 54, 58, 69-75. 66-72. (57) And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. (53) And they led Jesus away to the high priest : and with him were as sembled all the chief priests and the elders and the scribes. Luke XXII. 54-62. (54) Then took they him, and led him, and brought him into the high priest's house. — John XVIII. 13- 18, 25-27. (13) And they led him away to Annas first ; for he was father in law to Caiaphas, whieh was the high priest (14) Now Caiaphas (58) But Peter followed him afar off unto the 5 high priest's pal ace, — that 8 same year. was he, which gave counsel to the Jews, that it was expedient that one man should die for the LUKE XXII. people — And Peter fol- (15) And lowed afar off. Simon Peter fol lowed Jesus, and so did another disciple. That dis ciple was known unto the high priest, and went in with Jesus into the 6 palace of the high priest. (16) But Peter stood at the door without. Then went out that other disciple which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. — (18) And the servants and officers stood there, LUKE XXII. (54) And Peter followed him afar off, 4 even into the 6 palace of the high priest : — — and went in, and sat with the 7 servants, to see the end. — (69) Now Peter sat without in the 6 palace : and a dam sel came unto him, saying, Thou also wast with Jesus 10 of Galilee. (70) But he denied before ihem all, saying, I know not what thou sayest. MARK XIV. — and he sat with the 7 ser vants, and warmed himself 8 at the fire. — (66) And as Peter was heneath in the there cometh one of the maids of the high priest : (67) and when she saw Peter warm ing himself, she looked upon him, and said, And thou also wast with n Je sus of Nazareth. (68) But he denied, saying, I know not, neither understand I what thou sayest. (55) And when they had kin dled a fire in the midst of the 6 hall, and were set down together, Peter sat down among them. 1 palace, (56) But a certain maid beheld him as he sat by the fire, and earnestly look ed upon him, and said, This man was also with him. (5 7) And he denied him, saying, Woman, I know him not. who had made a fire of coals ; for it was cold ; and they warmed them selves : and Peter stood with them, and warmed him self. — (17) Then saith the 9 damsel that kept the door unto Peter, Art not thou also one of this man's disciples ? He saith, I am not. — 7 51. they 2 52. Omit from them 3 13. Omit same 4 54. even within, into 8 58. court of the high priest, 6 54, etc. court 7 54, 58. officers 8 54. in the light of the fire. 9 17. maid 79 69. the Galilosan. *7 67. the Nazarene, even Jesus. 132 THE FOURTH PASSOVER AND THE EVENTS [Part VIIL matt. xxvi. (71) And when he was gone out into the porch, another maid saw him, and said unto them that were there, This 6 fellow was also with Jesus 6 of Na zareth. (72) And again he denied with an oath, I do not know the man. (73) And 7 after a while came unto him they that stood by, and said to Pe ter, 8 Surely thou also art one of them; for thy speech be- wrayeth thee. (74) Then began he to curse and to swear, saying, I know not the man. And 10 im mediately the cock crew. MARK XIV. And he went out into the 1 porch ; 2 and the cock crew. (69) And 3 a maid saw him again, and began to say to them that stood by, This is one of them. (70) And he denied it again. And 7 a little after, they that stood by said again to Peter, 8 Surely thou art one of them : for thou art a Galilaean, 9 and thy speech agreeth thereto. (71) But he began to curse and to swear, saying, I know not this man of whom ye speak. (72) n And the sec ond time the cock LUKE XXII. (58) And after a little while, another saw him, and said, Thou art also of them. And Peter said, Man, I am not. JOHN XVIII. (25) And Simon Peter stood and warmed himself. They said therefore unto him, Art 4not thou also one of his disciples ? He de nied it, and said, I am not. (26) One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him ? (27) Peter then denied again : and 10 immediately the cock crew. (75) And Pe ter remembered the word of Jesus, which said 12 unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept. (59) And about the space of one hour after another confidently affirm ed, saying, Of a truth this 6fellow also was with him : for he is a Galilaean. (60) And Peter said, Man, I know not what thou say est. And immedi ately, while he yet spake, the cock crew. (61) And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock 18 crow, thou shalt deny me thrice. (62) And 14 Peter went out, and wept bitterly. § 145. Jesus before Caiaphas and the Sanhedrin. is condemned and mocked. - He declares himself to be the Christ; - Jerusalem. Morning of the Sixtli Day of the Week. John XVIII. 19-24. (19) The high priest then asked Jesus of his disciples, and of his doctrine. (20) And Jesus answered him, I spake openly to tlie world ; I ever taught in the synagogue, and in the temple, whither the Jews always resort ; and in secret have I said nothing. (21) Why askest thou me ? ask them which heard me, what I have said unto them : behold, they know what I said. (22) And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so ? (23) Jesus answered him, If I have spoken evil, bear witness of the evil : but if well, why smitest thou me ? (24) 16 Now Annas had sent him bound unto Caiaphas the high priest. 7 68. Gr. forecourt. 2 68. Many ancient omit and the cock crew. 3 69. the 4 25. Omit not 8 71, 59. man 8 71 . the Nazarene 7 73, 70. after a little while 8 70,73. Of a truth 9 70. Omit and thy . . . thereto 79 74, etc. straightway 11 72. And straightway 72 75. Omit unto him 73 61. crow this day 74 62. he 78 24. Annas therefore sent §§ 144, 145.] UNTIL THE END OF THE JEWISH SABBATH. 133 Luke XXII. 03-71. (66) And as soon as it was day, > the elders of the people and the chief priests and the scribes came together, and led 2 him into their council, — Matt. XXVL 59-68. (59) Now the chief priests, 8 and elders, and all the council, sought false witness against Jesus, to put him to death ; (6o) 4 but found none : 5 yea, though many false witnesses came, 6 yet found they none. 7 At the last came two false witnesses, (6i) and said, This 8 fellow said, I am able to destroy the 9 temple of God, and to build it in three days. (62) And the high priest u arose, and said unto him, Answerest thou nothing ? what is it which these witness against thee ? (63) But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the liv ing God, that thou tell us whether thou be the Christ, the Son of God ? (64) Je sus saith unto him, Thou hast said : nevertheless I say unto you, 13 Hereafter shall ye see the Son of man sitting on the right hand of power, and com ing in the clouds of heaven. (65) Then the high priest rent his clothes, saying, He hath spoken blasphemy ; what further need have we of witnesses ? behold, now ye have heard his blasphe my. (66) What think ye ? They answered and said, He is guilty of death. (67) Then did they spit in his face, and buffeted him ; and others smote him with the palms of their hands, (68) saying, Proph- him, and said unto him, Art thou the Christ, the Son of the Blessed ? (62) And Je sus said, I am : and ye shall see the Son of man sitting on the right hand of power, and coming 14 in the clouds of heaven. (63) Then the high priest rent his clothes, and saith, What "need we any further witnesses ? (64) Ye have heard the blasphemy : what think ye ? And they all con demned him to be guilty of death. (65) And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Proph esy : and the '20 servants did Mark XIV. 55-65. (55) And the chief priests and all the council sought for witness against Je sus to put him to death ; 4and found none. (56) For many bare false witness against him, but their witness agreed not together. (57) And there arose cer tain, and bare false witness against him, saying, (58) We have heard him say, I will destroy this 9 temple that is made with hands, and within three days I will build another made without hands. (59) But 10 neither so did their witness agree together. (60) And the high priest stood up hi the midst, and asked Je sus, saying, Answerest thou nothing ? what is it which these witness against thee? (61) But he held his peace, and answered nothing. Again the high priest asked LUKE XXII. — Saying, (67) 12Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe : (68) and if I also ask you, ye will not answer 16me, nor let me go. (69) 16 Here after shall the Son of man sit on the right hand of the power of God. (70) Then said they all, Art thou then the Son of God ? And he said unto them, 18 Ye say that I am. (71) And they said, What 17need we any further witness ? for we ourselves have heard of his own mouth. — (63) And the men that held Jesus mocked him, and 19 smote him. (64) And when they had blindfolded him, they 21 struck him on 7 66. the assembly of the elders . . . both chief-priests and scribes 2 66. Mm away 3 59. Omit and elders 4 55, 60. and found it not 8 60. Omit yea 6 60. Omit yet found they none T 60. But af lei-ward came two, and laid 8 61. man ' 61, 58. Or, sanctuary 10 59. not even a 62. stood up 72 67. If thou art the Christ, tell 73 64. Henceforth 74 62. with 78 68. Omit me, nor let me go 78 69. But from henceforth 77 63, 71. further need have we of 78 70. Ye say it, for (Eng. because) I am (Am. text, Eng. marg.) 19 63. beal 29 65. officers received him with blows of 27 64. Omit struck him on the face, and 134 THE FOURTH PASSOVER AND THE EVENTS [Part VIII. MATT. XXVI. MARK XIV. LUKE XXII. esy unto us, thou Christ, strike him with the palms the face, and asked him, Who is * he that smote of their hands. saying, Prophesy, who is thee ? 1 it that smote thee ? (65) And many other things 2 blasphemously spake they against him. § 146. The Sanhedrin lead Jesus away to Pilate. — Jerusalem. Matt. XXVII. 1, 2, 11-14. Sixth Day of the Week. Mark XV. 1-5. Luke XXIII. 1-5. John XVIII. 28-38. (1) When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death : (2) and when they had bound him, they led him away, and deliv ered him to 7 Pon tius Pilate the gov ernor. — (1) And the whole 6 multitude of them arose, and 4 led him unto Pilate. (28) Then led they Jesus from Caiaphas unto the 6 hall of judgment : and it was early ; and they themselves went not into the 6 judgment hall, 6 lest they should be de filed ; but that they might eat the pass- over. (29) Pilate then went out unto them, and said, What accusation bring ye against this man ? (30) They answered and said unto him, If 8 he were not 9 a malefactor, we would not have delivered him up unto thee. (31) Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death : (32) that the saying of Je sus might he fulfill ed, which he spake, signifying what death he should die. (33) Then Pi late entered into the 6 judgment hall again, and called Jesus, and said un to him, Art thou the King of the Jews ? (34) Jesus answered him, Say est thou this thing of thyself, or did others tell it thee of me ? (35) Pilate an swered, Am I a Jew ? Thine own nation and the chief priests have delivered thee unto me : what hast thou done ? (36) Jesus answered, My kingdom is not of this world : if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews : but now is my kingdom not from hence. (37) Pilate there fore said unto him, Art thou a king then ? Jesus an swered, Thou 10 say est that I am a king. To this end was I born, and 12 for this matt, xxvii. (ii) And Je sus stood before the governor : and the governor asked him, saying, Art thou the Bang of the Jews ? — (1) And straight way in the morn ing the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. LUKE xxm. (2) And they began to accuse him, say ing, We found 8 this fellow perverting the nation, and forbidding to give tribute to Ca?sar, saying that he himself is Christ a King. (3) And Pilate asked him, saying, Art thou the King of the Jews ? — mark xv. (2) And Pilate asked him, Art thou the King of the Jews ? — matt, xxvii. — (1 1) And Jesus said unto him, Thou sayest. MARK XV. — (2) And he an swering said unto him, Thou sayest 11 it. LUKE XXIII. - (3) And he answered him and said, Thou say est11^. 1 68, 64. he lhat struck 2 65. spake they against Aim, re viling him. 3 1. company * 1. led him away B 28, 33. palace : Gr. Prmtorium. 0 28. that they might not . . . but might 7 2. Omit Pontius 8 30, 2. this man 0 30. an evil-doer 10 38. sayest it, for (Eng. because) I am (Am. text, Eng. marg.) 11 2, 3. Omit it ,- 37. to this end §§ 145-148.] UNTIL THE END OF THE JEWISH SABBATH. 135 JOHN xvm. cause came I into the world, that I should bear witness unto the truth. Every one that 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 1 in him no fault at all. MATT. XXVII. MARK XV. (12) And when he was accused of the (3) And the chief priests accused chief priests and elders, he answered him of many things : 2but he answered pothing. (13) Then saith Pilate unto him, nothing. (4) And Pilate asked him again, Hearest thou not how many things they saying, Answerest thou nothing ? behold witness against thee ? (14) And he an- how many things they 8 witness against swered him to never a word ; insomuch thee, (s) But Jesus yet answered noth- that the governor marvelled greatly. ing ; so that Pilate marvelled. LUKE XXIII. (4) Then said Pilate to the chief priests and to the people, I find no fault in this man. (s) And they were the more 4 fierce, saying, He stirreth up the people, teaching throughout all 6 Jewry, beginning from Galilee to this place. § 147. Jesus before Herod. — Jerusalem. Sixth Day of the Week. Luke XXIII. 6-12. (6) When Pilate heard 6 of Galilee, he asked whether the man were a Galilaean. (7) And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. (8) And when Herod saw Jesus, he was exceeding glad : for he was desirous to see him of a long season, because he had heard 7 many things of him ; and he hoped 8 to have seen some miracle done by him. (9) Then he questioned with him in many words ; but he answered him nothing. (10) And the chief priests and scribes stood and vehemently accused him. (n) And Herod with his men of war set him at nought, and mocked him, and arrayed him in 9 a gorgeous robe, and sent him again to Pilate. (12) And the same day Pilate and Herod were made friends together : for be fore they were at enmity between themselves. § 148. Pilate seeks to release Jesus. The Jews demand Barabbas. — Jerusalem. Sixth Day of the Week. Luke XXIII. 13-25. (13) And Pilate, when he had called together the chief priests and the rulers and the people, (14) said unto them, Ye have brought this man unto me, as one that perverteth the people : and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him : (is) no, nor yet Herod : for 10 1 sent you to him ; and, lo, nothing worthy of death n is done unto him. MATTi55?YIL m— xv- 6-15- f(°2 ^L* h":; Joh3n9™l and release him. (15) Now at that (6) Now at that (17) (12For of ne- (39) But ye have feast the governor feast he 18 released cessity he must re- a custom, that I 1 38. no crime in him. B 5. Judma, and beginning 10 15. he sent him back io us 2 3. Omit but he answered e 6. it n 15. hath been done by nothing 7 8. Omit many things 12 17. Omit ver. 17 (test). * 4. accuse I7iee of. 8 8. to see 13 6. used to release * 5. urgent * 11. gorgeous apparel 136 THE FOURTH PASSOVER AND THE EVENTS [Part VHL MATT. XXVII. was wont to release unto the people 1a, prisoner, whom they would. (16) And they had then a notable prisoner, called Barabbas. (17) Therefore when they were gathered together, Pilate said unto them, Whom will ye that I re lease unto you ? Barabbas, or Jesus which is called Christ ? (18) For he knew that for envy they had de livered him. (io) 5When LUKE xxiii. lease one unto them at the feast.) mark xv. unto them one prisoner, whomso ever they desired. (7) And there was one named Barabbas, which lay bound with them that had made insur rection with him, 2 who had committed murder in the insurrection. (8) And the multi tude 3 crying aloud began to desire him to do as he had ever done unto them. (9) But Pilate answered them, saying, Will ye that I release unto you the King of the Jews ? (10) For he 4 knew that the chief priests had delivered him for envy. JOHN xvm. should release unto you one at the pass- over : — - (39) Will ye therefore, that I release unto you the King of the Jews ? (19) he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that 6just man : for I have suffered many things this day in » dream mark xv. (11) But the chief priests moved the people, that he should rather re lease Barabbas un to them. because of him. (20) But the chief priests and elders persuaded the mul titude that they should ask Barab bas, and destroy Je sus. (21) The gov ernor answered and said unto them, Whether of the twain will ye that I release unto you ? They said, Barab bas. (22) Pilate saith unto them, What shall I do then with Jesus whieh is called Christ? They all say unto him, Let him be crucified. (23) And 10 the governor said, Why, what evil hath he done ? LUKE XXIII. (18) And they cried out all 8 at once saying, Away with this man, and release unto us Barabbas : (19) (who for a cer tain sedition made in the city and for murder, was cast into prison.) JOHN XVIII. (40) Then cried they 7 all again, saying, Not this man, but Bar abbas. Now Bar abbas was a robber. mark xv. (12) And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews ? (13) And they cried out again, Crucify him. (14) Then Pilate said unto them, Why, what evil hath he done? LUKE xxni. (20) Pi late therefore, 9 willing to release Jesus, spake again to them. (21) But they cried, saying, Crucify him, crucify him. (22) And he said unto them the third time, Why, what evil hath I have found But they cried out 18the more, saying, Let him be crucified. 11 he done ? no cause of death in him : I will there fore chastise him, and 12 let And they cried out him go. (23) And they 18 the more exceedingly, were instant with loud Crucify him. voices, requiring that he might be crucified. And 14 the voices of them and of the chief priests prevailed. matt, xxvii. (24) When Pilate saw that he could prevail nothing, but that rather a tumult was 15 made, he took water, and washed his hands before the multitude, saying, I am in nocent of the blood of this 16 just person : see ye to it. (25) Then answered all the people, and said, His blood be on us, and on our children. 7 15. one 2 7. men who 8 8. went up and began * 10. perceived 5 19. And while he was silting 6 19. righteous 7 40. Omit all 8 18. together 9 20. desiring 70 23. he said 77 22. this man 12 22. release him 73 14, 23. exceedingly 74 23. their voices prevailed. 75 24. arising 16 24. righteous man §§148-150.] UNTIL THE END OF THE JEWISH SABBATH. 137 matt, xxvii. (26) Then released Barabbas unto them : — he MARK XV. (15) And so Pilate, 1 willing to content the people, released Barabbas unto them, — LUKIO XXIII. (24) And Pilate gave sentence that it should be as they required. (25) And he released unto them him that for sedition and mur der was cast into prison, whom they had de sired ; but he delivered Jesus to their will. § 149. Pilate delivers up Jesus to death. He is scourged and mocked. — Jerusalem. Matt. XXVII. 20-30. — (26) And when he had scourged Jesus, he deliv ered him to be crucified. (27) Then the soldiers of the governor took Jesus into the 8 common hall, and gathered unto him the whole band of soldiers. (28) And they stripped him, and put on him a, scarlet robe. (29) And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand : and they 6 bowed the knee before him, and mocked him, say ing, Hail, King of the Jews! (30) And they 6spit upon him, and took the reed, and smote him on the head. Sixth Day of the Week. Mark XV. 15-19. John XIX. 1-3. — (15) And he delivered Jesus, when he had scourged him, to be cru cified. (16) And the sol diers led him away 2into the hall, called Prffitorium ; and they called together the whole band. (17) And they clothed him with purple, and platted a crown of thorns, and put it about his head, (18) and began to salute him, Hail, King of the Jews ! (19) And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him. (1) Then Pilate there fore took Jesus, and scourged him. (2) And the soldiers platted a crown of thorns, and put it on his head, and 4 they put on him a purple robe, (3) and said, Hail, King of the Jews ! and they 7 smote him with their hands. § 150. Pilate again seeks to release Jesus. — Jerusalem. Sixth Day of the Week. John XIX. 4-16. (4) Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no 8 fault in him. (s) Then came Jesus forth, wearing the crown of thorns, and the purple 9 robe. And Pilate saith unto them, Behold the man ! (6) When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him : for I find no ' fault in him. (7) The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. (8) When Pilate therefore heard that saying, he was the more afraid ; (9) and went again into the 8 judgment hall, and saith unto Jesus, Whence art thou ? But Jesus gave him no answer. (10) Then saith Pilate unto him, Speakest thou not unto me ? knowest thou not that I have 10 power to crucify thee, and have 10 power to re lease thee? (11) Jesus answered, Thou ncouldest have no 10 power at all against me, except it were given thee from above : therefore he that delivered me unto thee 7 15. 2 16. within the court, which is the Prcetorium, or, palace 8 27, 9. palace : Gr. Prmto- rium. 4 2. arrayed him in a purple garment, and they came unto him, 6 29. kneeled down before 1 30. spat 7 3. struck 8 4, 6. crime 9 5. garment 70 10, 11. Or, authority 77 11. wouldest 138 THE FOURTH PASSOVER AND THE EVENTS [Part VIII. JOHN XIX. hath the greater sin. (12) 1 And from thenceforth Pilate sought to release him : but the Jews cried out, saying, If thou 2 let this man go, thou art not Csesar's friend : whosoever maketh himself a king speaketh against Cssar. (13) When Pilate therefore heard 8that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the He brew, Gabbatha. (14) And it was the 4 preparation of the passover, and about the sixth hour : and he saith unto the Jews, Behold your King ! (15) But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your king ? The chief priests answered, We have no king but Caesar. (16) Then delivered he him therefore unto them to be crucified. — § 151. Judas repents and hangs himself. — Jerusalem. Sixth Day of the Week. Matt. XXVII. 3-10. (3) Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, (4) saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us ? see thou to that. (5) And he cast down the pieces of silver 6 in the temple, and de parted, and 7 went and hanged himself. (6) And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. (7) And they took counsel, and bought with them the Acts I. 18, 19. (18) Now this man 6 purchased a field with the reward of iniquity ; and falling headlong, he burst asunder in the midst, and all his bowels gushed out (19) And it 8 was known unto all the dwellers at Jerusalem ; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. potter's field, to bury strangers in. (8) Wherefore that field was called, The field of blood, unto this day. (9) Then was fulfilled that which was spoken by 9 Jeremy the prophet, saying," And they took the thirty pieces of silver, the price of him that was 10 valued, whom they of the children of Israel did n value ; (10) and gave them for the potter's field, as the Lord appointed me. § 152. Jesus is led away to be crucified. — Jerus. Matt. XXVII. 31-34. (31) And after that they had mocked him, they took the robe off from him, and put 14 his own raiment on him, and led him away to crucify him. (32) And as they came out, they found a man of Cyrene, Simon by name : him they 17 com pelled to bear his cross. Sixth Day of the Week. Mark XV. 20-23. (20) And when they had mocked him, they took off the purple from him, and put 14his own clothes on him, and led him out to crucify him. (21) And they 16 compel one Simon 16 a Cyrenian, who passed by, coming out of the coun try, the father of Alexander ALEM. John XIX. 16, 17. — (16) And they took Je sus, 12and led him away. (17) And he bearing 18 his cross — Luke XXIII. 26-33. (26) And as they led him away, they laid hold upon one Simon, 16a Cyrenian, coming out of the country, 7 12. Upon this Pilate 2 12. release this man 3 13. these words 4 14. Preparation of the pass- wer : il was about c 5. into the sanctuary 6 18. obtained 7 5. went away s 19. became 9 9. Jeremiah a 9. Zech. 11 : 12 eq. Comp. Jer. 32 : 6 sq. 70 9. priced 77 9. price 72 16. Omit and led him away 73 17. the cross for himself 74 31, 20. his garments 76 21. Gr. impress. 7« 21, 26. of Cyrene 77 32. Gr. impressed. §§150-153.] UNTIL THE END OF THE JEWISH SABBATH. 139 MARK XV. and Rufus, 1 to bear cross. his LUKE XXIII. and on him they laid the cross, that he might bear it after Jesus. LUKE XXIII. (27) And there followed him a great company of people, and of women, which also bewailed and lamented him. (28) But Jesus turning unto them said, Daugh ters of Jerusalem, weep not for me, but weep for yourselves, and for your children. (29) For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck." (30) Then shall they begin to say to the mountains, Fall on us ; and to the hills, Cover us.6 (31) For if they do these things in a green tree, what shall be done in the dry ? (32) And there were also two others, malefactors, led with him to be put to death. matt, xxvii. (33) And when they were come unto a place called Golgo tha, that is to say, 8 A place of a skull, (34) they gave him 4 vinegar to drink mingled with gall : and when he had tasted thereof, he would not drink. Matt. XXVII. 35-38. MARK XV. LUKE XXIII. (33) And when they were come to the place which is called 2 Calvary, — (22) And they bring him unto the place Golgotha, which is, being in terpreted, The place of a skull. (23) And they 6 gave him to drink wine mingled with myrrh: but he received it not. § 153. The Crucifixion. — Jerusalem. Sixth Day of the Week. JOHN XIX. — (17) Went forth into a place called the place of a skull, which is call ed in the Hebrew, Golgotha : Mark XV. 24-28. (38) Then were there two 6 thieves crucified with him, one on the right hand, and another on the left. — (25) And it was the third hour, and they crucified him. — (27) And with him they crucify two 6 thieves ; the one on his right hand, and the other on his left. (28) 7 And the scripture was fulfilled, which saith,0 And he was numbered with Luke XXIII. 33, 34, 38. — (33) There they crucified him, and the malefactors ; one on the right hand, and the other on the left. (34) 8 Then said Jesus, Father, forgive them ; for they know not what John XIX. 18-24. (18) Where they crucified him, and two others with him, on either side one, and Jesus in the midst. — the transgressors. — they do. (23) Then (3S) And (24) And 9when the soldiers, when they crucified him, they had crucified And they they had crucified and parted his gar- him, they parted his parted 10 his rai- Jesus, took his gar ments, — garments, — ment, — ments, and made four parts, to every soldier a part ; and also his coat : now 7 21. to go with them, that he might « 38, 27. robbers bear 7 28. Omit ver. 28 (text). a 29. Comp. Is. 54 : 1. 8 34. Some ancient authorities omit b 30. Hos. 10 : 8. Then said . . . what they do. 2 33. The skull c 28. Is. 53 : 12. 3 33. The place 9 24. they crucify him, and pari his * 34. wine garments among them « 23. offered him will* 70 34. his garments among them 140 THE FOURTH PASSOVER AND THE EVENTS [Part VIII. JOHN XIX. the coat was without seam, woven from the top throughout matt, xxvii. MARK XV. casting lots upon them, what every man should take. casting lots : 1 that it might be fulfilled which was spoken by the prophet,'1 They part ed my garments among them, and upon my vesture did they cast lots. (36) And sitting down they watched him there ; (37) and set up over his head his accusation writ ten, THIS IS JESUS THE KING OF THE JEWS. (24) They said therefore among themselves, luke xxhi. Let us not rend it, — (34) and cast but cast lots for ]0ts. — it whose it shall be : that the scripture might be fulfilled, which saith," They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. — mark xv. (26) And the su perscription of his accusation was writ ten over, THE KING OF THE JEWS. and LUKE XXIII. (38) And 2 a su perscription also was written over him in letters of Greek, and Latin, Hebrew, this is THE KING OF THE JEWS. JOHN XIX. (19) And Pilate wrote a title, and put it on the cross. And the writing was, jesus OF NAZARETH THE KING OF THE JEWS. JOHN XIX. (20) This title then read many of the Jews : for the place where Jesus was cru cified was nigh to the city : and it was written in Hebrew, and 8 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 I have written I have written. § 154. The Jews mock at Jesus on the Cross. He commends his Mother to John. — Jerusalem. Sixth Day of the Week. Matt. XXVII. 39-44. Mark XV. 29-32. (39) And they that passed by reviled him, wagging their heads, (40) and say ing, Thou that destroyest the 4 temple, and buildest it in three days, save thy self. If thou be the Son of God, come down from the cross. (41) Likewise al so the chief priests mock ing him, with the scribes and elders, said, (42) He saved others ; himself he cannot save. 6 If he be the King of Israel, let him now come down from the cross, and we will believe 8 him. (43) He trusted in God ; let him deliver him now, if he 10 will have him : b for he said, I am the Son of God. (29) And they that passed by railed on him, wagging their heads, and say ing, Ah, thou that destroyest the 4 tem ple, and buildest it in three days, (30) save thyself, and come down from the cross. (31) Likewise also the chief priests mocking said among themselves with the scribes, He saved others ; himself he cannot save. (32) Let 6 Christ the King of Israel 7 de scend now from the cross, that we may see and be lieve. Luke XXIII. 35-37, 39-43. (35) And the people stood beholding. And the rulers also with them de rided him, saying, He saved others ; let him save him self, if 9 he be Christ, tho chosen of God. (36) And the soldiers also mocked him, coming to him, and offer ing him vinegar, (37) and saying, If thou be the King of the Jews, save thyself. — 7 35. Omit lhat il might to end of verse. a 24, etc. Ps. 22 : 18. 2 38. there was also a superscrip tion over him, this 8 20. in Latin, and in Greek. 4 40, 29. Or, sanctuary 5 42. He is the > 32. the Christ 7 32. now come down 8 42. on him. 9 35. Ms is the Christ of God, his chosen 70 43. desireth him b 43. Comp. Ps. 22 : 7, 8. §§ 153-155.] UNTIL THE END OF THE JEWISH SABBATH. 141 MATT. XXVII. (44) The thieves also, which were crucified with him, cast the same in his teeth. mark xv. And they that were crucified with him reviled him. LUKE XXIII. (39) And one of the male factors which were hang ed railed on him, saying, 'If thou be Christ, save thyself and us. (40) But the other answering rebuked him, saying, Dost not thou 2 fear God, seeing thou art in the same condemnation ? (41) And we indeed justly ; for we receive the due re ward of our deeds : but this man hath done nothing amiss. (42) And he 8 said unto Jesus, Lord, remember me when thou comest 4 into thy kingdom. (43) And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. John XIX. 25-27. (25) Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of 6 Cleophas, and Mary Magdalene. (26) When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son ! (27) Then saith he to the disciple, Behold thy mother ! And from that hour that disciple took her unto his own home. § 155. Darkness prevails. Christ expires on the Cross. — Jerusalem. Matt. XXVII. 45-50. (45) Now from the sixth hour there was darkness over all the land 7 unto the ninth hour. (46) And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sa bachthani ? that is to say, My God, my God, why hast thou forsaken me ? ° (47) Some of them that stood there, when they heard that, said, This man 10 calleth for Elias. (48) And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. (49) The rest said, Let be, let us see whether 14 Elias will come to save him. Sixth Day of the Week. Mark XV. 33-37. (33) And when the sixth hour was come, there was darkness over the whole land until the ninth hour. (34) And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani ? whieh is, My God, my God, why hast thou forsaken me ? ° (35) And some of them that stood by, when they heard it, said, Behold, he 10 caUeth Elias. (36) And one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, 18 Let alone ; let us see whether 14 Elias will come to take him down. Luke XXIII. 44-46. (44) And it was about the sixth hour, and 6 there was a darkness over all the earth until the ninth 8 hour. (45) And the sun was dark ened, — being interpreted, John XIX. 28-30. (28) After this, Jesus know ing that all things 9 were now accomplished, that the scripture might be n ful filled,6 saith, I thirst. (29) Now there was set a vessel full of vinegar : 12 and they filled a sponge with vine gar, and put it upon hyssop, and put it to his mouth. MATT. XXVTI. mark XV. LUKE XXIII. JOHN XIX. (50) Jesus, when (37) And Jesus (46) And when (30) When Jesus he had cried again 16 cried, with a loud Jesus had cried with therefore had re- 7 39. Art not thou the Christ t 2 40. even fear 8 42. said, Jesus, remember 4 42. in thy kingdom (text) " 25. Clopas 6 44. a darkness came over the whole land 7 45. until 8 44, 45. hour, the sun's light failing : a 46, etc. Ps. 22 : 1. 9 28. are now finished 70 47, 35. calleth Elijah. 71 28. accomplished b 28. Comp. Ps. 69 : 21. 72 29. so they put a sponge full of the vinegar upon hyssop, and brought it u< 36. Let be 74 49, 36. Elijah cometh 76 37. uttered a 142 THE FOURTH PASSOVER AND THE EVENTS' [Part VIII. MATT. XXVII. with a loud voice, yielded up 1 the ghost. LUKE XXIII. a loud voice, he said, Father, into thy hands I com mend my spirit : and having said thus, he gave up the ghost. mark xv. voice, and gave up the ghost. JOHN xix. ceived the vinegar, he said, It is fin ished : and he bow ed his head, and gave up x the ghost. § 156. The Vail of the Temple rent, and Tombs opened. Judgment of the Centurion. The Women at the Cross. — Jerusalem. Matt. XXVII. 51-56. the Sixth Day of the Week. Mark XV. 38^1. Luke XXIII. 45, 47-49. (38) And the vail of the 2 temple was rent in twain from the top to the bot tom. — (45) And the vail of the 2 temple was rent in the midst. (51) And, behold. vail of the 2 temple was rent in twain from the top to the bottom ; and the earth did quake, and the rocks rent ; (52) and the 8 graces were opened ; and many bodies of the saints 4 which slept arose, (s3) and came out of the 8 graves after his resurrection, and went into the holy city, and appeared unto many. LUKE xxin. (47) Now when the cen turion saw what was done, MATT. XXVII. (54) Now when the cen turion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared 6 great ly, saying, Truly this was the Son of God. (SS) And many women were there beholding afar off, which followed Jesus from Gali lee, ministering unto him : (56) among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of 8 Zebedee's children. mark xv. (39) And when the cen turion, which stood over against him, saw that he so 6 cried out, and gave up the ghost, he said, Truly this man was the Son of God. (40) There were also women looking on afar off : among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome ; (41) (who also, when he was in Galilee, followed him, and ministered unto him ;) and many other women, which came up with him unto Jerusalem. he glorified God, saying, Certainly this was a right eous man. (48) And all the people that came together to that sight, beholding the things which were done, 7 smote their breasts, and returned. (49) And all his acquaintance, and the wo men that followed him from Galilee, stood afar off, beholding these things. § 157. The Taking Down from the Cross. The Burial. — Jerusalem. Sixth Day of the Week. John XIX. 31-42. (31) The Jews therefore, because it was the 9 preparation, that the bodies should not remain upon the cross on the sabbath day, (for 10 that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. (32) Then came the soldiers, and brake the legs of the first, and of the othei which was crucified with him. (33) But when they came to Jesus, and saw that he 7 50, 30. his spirit 251, etc. Or, sanctuary 8 52, 53. tombs 4 52. that had fallen asleep were raised; c 39. Omit cried out, and (text) 6 54. exceedingly 7 48. returned smiting their breasts. 8 56. the sons of Zebedee. D 31. Preparation 10 31. the day of that sabbath §155-157.] UNTIL THE END OF THE JEWISH SABBATH. 143 JOHN XIX. was dead already, they brake not his legs : (34) but one of the soldiers with a spear pierced his side, and 1 forthwith came there out blood and water. (35) And he that 2 saw it bare record, and his 8 record is true : and he knoweth that he saith true, that 4ye might believe. (36) For these things were done, that the scripture should be fulfilled," A bone of him shall not be broken. (37) And again another scripture saith,6 They shall look on him whom they pierced. Matt. XXVII. 57-61. Mark XV. 42-47. Luke XXIH. 50-56. JOHN XIX. (S7) When even was < the there came a rich man 8 of Arimathsea, named Joseph, (42) And now come, when the even was come, because it was the 6 preparation, that is, the day before the sabbath, (43) Joseph of Arima thaea, 9 an honour able counsellor, (38) this (54) And 6 that day was the preparation, and the sabbath 7drew ¦ (so) And, be- And after who al so himself was Je sus' disciple : (58) 14 he went to Pi late, and 15 begged the body of Jesus. hold, there was a man named Joseph, a 10 counsellor ; and he was a good man, and a just : (s 1) (the same had not consented to the counsel and deed of them ;) he was of Arimathsea, a city of the Jews ; who 12 also himself wait ed for the kingdom of God. (52) This man went unto Pi late, and 16 begged the body of Jesus. Joseph of Ari mathaea, which also n waited for the kingdom of God, came, and went in boldly unto Pi late, and 16 craved the body of Jesus. (44) And Pilate marvelled if he were already dead : and calling unto him the centurion, he asked him whether he 16 had been any while dead. (45) And when he knew it of the centurion, he 18 gave the body to Joseph. being a dis ciple of Jesus, but secretly for fear of the Jews, la be sought Pilate that he might take away the body of Jesus : JOHN xix. Then Pilate com manded 17 the body to be delivered. and Pilate gave him leave. He came therefore, and 19 took the body pf Jesus. (39) And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pounds weight. (40) (59) And when Joseph had taken the body, he wrapped it in a clean linen cloth, (60) and laid it in his own new tomb, which he had hewn mark xv. (46) And he bought 20 fine linen, and took him down, and 22 wrapped him in the 28 linen, and laid him in a 24 sepulchre which was hewn LUKE XXIII. (53) And he took it down, and wrapped it in 20 linen, Then took they the body of Jesus, and 21 wound it in linen clothes with the spices, as the man ner of the Jews is to bury. (41) Now in the place where he was crucified there was a garden ; and and laid in the garden a new it in a M sepulchre 24sepulchre,wherein that was hewn in was never man yet 7 34. straightway 2 35. hath seen hath borne wit ness 3 35. witness 4 35. ye also may a. 36. Ex. 12 : 46 ; Ps. 34 : 20. b 37. Zech. 12 : 10. 5 54. it was tlie day of the Prep aration 8 42. Preparation 7 54. Gr. began to dawn. 8 57. from 9 43. a councillor of honourable estate 70 50. councillor 77 43. himself was looking 72 51. was looking 78 38. asked of 74 58. this man 16 58, etc. asked for 78 44. Many ancient authorities read were already dead. 77 58 il to be given up. 78 45. granted the corpse 79 38. took away his body. 20 46, 53. a linen cloth 27 40. bound 22 46. wound 28 46. linen cloth 24 46, etc. tomb 144 THE FOURTH PASSOVER AND THE EVENTS. [Part VIII. MATT. XXVII. out in the rock : and he rolled a great stone to the door of the 1 sepul chre, and departed. mark xv. out of a rock, and rolled a stone unto the door ofthe1 sep ulchre. LUKE XXIII. stone, wherein never man before was laid. matt. xxvn. (61) And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. mark xv. JOHN xix. laid. (42) There laid they Jesus therefore because of the Jews' 2 prepara tion day ; for the 1 sep ulchre was nigh at hand. LUKE XXIII. — (5 S) And the women also, which came with him from Galilee, followed after, and beheld the J sepulchre, and how his body was laid. (56) And they returned, and ° prepared spices and ointments ; and rested the sabbath day according to the commandment. (47) And Mary Magdalene and Mary the mother of Joses beheld where he was laid. § 158. The Watch at the Sepulchre. — Jerusalem. Seventh Day of the Week, or Sahbath. Matt. XXVII. 62-66. (62) Now 4 the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, (63) saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I s will rise again. (64) Com mand therefore that the sepulchre be made sure until the third day, lest his disciples come 6 by night, and steal him away, and say unto the people, He is risen from the dead : 7 so the last error 8 shall be worse than the first. (65) Pilate said unto them, 9 Ye have a watch : go your way, make it as sure as ye can. (66) So they went, and made the sepulchre sure, sealing the stone, 10 and setting a watch. 7 60, etc. tomb 2 42. Preparation 3 56. ointments. And on the sabbath they rested according 4 62. on the morrow, which is the day after the Preparation 6 63. Omit will • 64. Omit by night 7 64. and 8 64. will 6 65. Ye have (or, take) a guard 70 66. the guard being with them. PART IX. OUK LORD'S RESURRECTION, HIS SUBSEQUENT APPEARANCES, AND HIS AS- CENSION. Time : Forty days. § 159. Morning of the Resurrection. — Jerusalem. First Day of the Week. Mark XVI. 1. AND when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, 1 had bought 2 sweet spices, that they might come and anoint him. Matt. XXVIII. 2-4. (2) And, behold, there was a great earthquake : for 3 the angel of the Lord de scended from heaven, and came and rolled 4 back the stone 5 from the door, and sat upon it. (3) His 6 countenance was like lightning, and his raiment white as snow : (4) and for fear of him the 7 keepers did shake, and became as dead men. § 160. Visit of the Women to the Tomb. Mary Magdalene returns. — Jerusalem. First Day of the Week. Matt. XXVIII. 1. Mark XVI. 2-4. Luke XXIV. 1-3. John XX. 1, 2. (2) And very ear ly 9 in the morning the first day of the week, they u came unto the 13 sepul chre 14 at the rising of the sun. (3) And they said among themselves, Who shall roll us away the stone from the door of the 18 sepulchre ? (4) And 16 when they looked, they saw that the stone was rolled away : for it was 17 very great. (1) 8In the end of the sabbath, as it began to dawn to ward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. (1) Now upon the first day of the week, 10very early in the morning, they came unto the 13 sepulchre, bring ing the spices which they had prepared, 16 and certain others with them. (2) And they found the stone rolled away from the 13sepulchre. (3) And they entered in, (1) The first day of the week cometh Mary Magdalene early, 12whenitwas yet dark, unto the 18 sepulchre, and seeth the stone taken away from the 18 sepul chre. and found not the body of the Lord Jesus. 7 1. Omit had 2 1. Omit sweet 3 2. an 4 2. away 6 2. Omit from the door 8 3. appearance 7 4. watchers did quake 8 1. Now late on the sabbath day, 9 2. Omit in the morning 70 1. at early dawn, 77 2. come ^ 1. while 73 2, etc. tomb 74 2. when the sun was risen. 75 1. Omit and certain othen with them. 78 4. looking up, they see that the stone is rolled back : 77 4. exceeding 146 FROM OUR LORD'S RESURRECTION [Part IX. JOHN XX. (2) Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They haye taken away the Lord out ot the 1 sepulchre, and we know not where they have laid him. § 161. Vision of the Angels in the Tomb. — Jerusalem. First Day of the Week. Mark XVI. 5-7. Luke XXIV. 4-8. (S) And entering into the x sepulchre, they saw a young man sitting on the right side, 2 clothed in a long white gar ment ; and Matt. XXVIII. 5-7 (S) And the angel an swered and said unto the women, Fear not ye : for I know that ye seek Jesus, which 6 was crucified. (6) He is not here : for he is risen, as he said. Come, see the place where the Lord lay. (7) And go quickly, and tell his dis ciples that he is risen from the dead; and, behold, he goeth before you into Gali lee ; there shall ye see him : lo, i have told you. they were 5 affrighted. saith unto (6) them, Be not 6 affrighted : ye seek Jesus '' of Nazareth, which 6 was crucified : he is risen ; he is not here : behold the place where they laid him. (7) But 8 go your way, tell his disciples and Peter that he goeth before you into Galilee : there shall ye see him, as he said unto you. (4) And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in 3 shining gar. ments : (s) and as they were 4 afraid, and bowed down their faces to the earth, they said unto them, And he Why seek ye the living among the dead ? (6) He is not here, but is risen : remember how he spake unto you when he was yet in Galilee, (7) say ing, The Son of man must be delivered into the hands of sinful men, and be cru cified, and the third day rise again. (8) And they remembered his words, § 162. The Women return to the City. Jesus meets them. — Jerusalem. First Day of the Week. Matt. XXVIII. 8-10. Mark XVI. 8. (8) And they went out quickly, and fled from the 1 sepulchre ; for they trem bled and were amazed : neither said they any thing to any man • for they were afraid. (8) And they departed quickly from the 1 sepulchre with fear and great joy ; and did run to bring his disciples word. (9) And 9 as they went to tell his dis ciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. (10) Then said Jesus unto them, 10 Be not afraid : go tell my brethren that they go into Galilee, and there shall they see me. Luke XXIV. 9-11. (9) And they returned from the 1 sepulchre, and told all these things unto the eleven, and to all the rest. (10) n It was Mary Magdalene, and Joanna, and Mary the mother of 12 James, and other women that were with them, whieh told these things unto the apostles. (11) And their words seemed to them as idle 18 tales, and they be lieved them not. 7 2, etc. tomb 2 5. arrayed in a white robe 8 4. dazzling apparel 4 5. affrighted D 5, 6. amazed 6 5, 6. hath been 7 6. the Nazarene 8 7. go, tell 9 9. Omit as they went to tell his disciples, 70 10. Fear not : 77 10. Now they were 72 10. James : and the other women wilh them told 73 11. talk ; and Ihey disbelieved them. §§160-164.] UNTIL HIS ASCENSION. 147 § 163. Peter and John run lo the Tomb. — Jerusalem. First Day of the Week. John XX. 3-10. (3) Peter therefore went forth, and that othej disciple, and 1 came to the 2 sepul chre. (4) So they ran both together : and the other disciple did outrun Peter, and came first to the 2 sepulchre. (5) And he stooping down, and looking in, saw the T linen clothes lying; yet went he not in. Luke XX.1V. 12. (6) Then cometh Simon Peter following (12) 3 Then arose Peter, and ran unto him, and went into the 2 sepulchre, and the 2 sepulchre ; and stooping down, he seeth the linen clothes lie, (7) and the beheld the linen clothes 4 laid by them- napkin, that was about his head, not lying selves, — with the linen clothes, but 6 wrapped to gether in a place by itself. (8) Then went in also that other disciple, whieh came first to the 2 sepulchre, and he saw, and believed. (9) For as yet they knew not the scripture, that he must rise again from the dead. — (12) and "departed, wondering (10) Then the disciples went away again in himself at that which was come to pass, unto their own home. § 164. Our Lord is seen by Mary Magdalene at the Tomb. — Jerusalem. First Day of the Week. John XX. 11-18. (11) But Mary stood without at the 2 sepulchre weeping : and as she wept, she stooped down, and looked into the 2 sepulchre, (12) and seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. (13) And they say unto her, Woman, why weepest thou? She saith 011 unto them, Because they have taken away Mark jv-VL 9-11. my Lor(j) an(j j know not where they (9) 7Now when Jesus was risen early have laid him. (14) And when she had the first day of the week, he appeared first thus said, she turned herself back, and to Mary Magdalene, out of whom he had saw Jesus standing, and knew not that it cast seven devils. was Jesus. (15) Jesus saith unto her, Woman, why weepest thou ? whom seek- est thou ? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. (16) Jesus saith unto her, Mary. She turned herself, and saith unto 8 him, Rab- boni; which is to say, Master. (17) Jesus saith unto her, Touch me not ; for I am not yet ascended to 9 my Father : but go to my brethren, and say unto them, I as cend unto my Father, and your Father ; mark xvi. and to my God, and your God. (18) Mary (10) 7 And she went and told Magdalene 10 came and told the " disci- them that had been with him, as they pies that she had seen the Lord, and that mourned and wept. (1 1) And they, when he had spoken these things unto her. they had heard that he was alive, and had been seen of her, 12 believed not. 7 3. they went toward Greek manuscripts, and some other 2 3, etc. tomb authorities, omit from ver. 9 to the 3 12. Some ancient authorities omit end. Some other authorities have a ver. 12. different ending to the GospeL 4 12. Omit laid 8 16. him in Hebrew 8 7. rolled up 9 17. the 6 12. departed to his home, wonder- 10 18. cometh and telleth ~ag at (text) 17 18. disciples, I liave 7 Mark 16 : 9-20. The two oldest 72 11. disbelieved. 148 FROM OUR LORD'S RESURRECTION [Part IX. § 165. Report ofthe Watch. -- Jerusalem. First Day of the Week. Matt. XXVIII. 11-15. (il) Now when they were going, behold, some of the 1 watch came into the city, and shewed unto the chief priests all the things that were 2done. (12) And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, (13) saying, Say ye, His disciples came by night, and stole him away while we slept. (14) And if this eome to the governor's ears, we will persuade him, and 8 secure you. (15) So they took the money, and did as they were taught : and this saying 4 is commonly reported among the Jews until this day. § 166. Our Lord is seen of Peter. Then by Two Disciples on the Way to Emmaus. — Jerusalem. Emmaus. First Day of the Week. 1 Cor. XV. 5. Luke XXIV. 13-35. (5) And that he 6was seen of Ce- (13) And behold, two of them 6went phas, — that same day to a village called Em- _.-„ maus, which was from Jerusalem about Mark AVI. 12, 13. threescore furlongs. (14) And they 7talk- (12) 8 After that he 9 appeared in an- ed together of all these things which had other form unto two of them, as they happened. (15) And it came to pass, walked, 10 and went into the country, that, while they communed together and reasoned, Jesus himself drew near, and went with them. (16) But their eyes were holden that they should not know him. ( 1 7) And he said unto them, What manner of communications are these that ye have one to another, as ye n walk, and are sad ? (1 8) And the one of them, whose name was Cleopas, answering said unto him, 12 Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days ? (19) And he said unto them, What things ? And they said unto him, Concerning Jesus of Naza reth, which was a prophet mighty in deed and word before God and all the people : (20) and how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. (21) But we 18 trusted that it 14 had been he which should 16have redeemed Israel : and beside all this, to day is the third day since these things were done. (22) Yea, and certain women also of our company made us astonished, which were early at the 16 sepulchre ; (23) and when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. (24) And certain of them which were with us went to the 16 sepul chre, and found it even so as the women had said : but him they saw not. (25) Then he said unto them, O 17 fools, and slow of heart to believe all that the prophets have spoken ! (26) 18 Ought not Christ to have suffered these things, and to enter his glory ? (27) And beginning 19 at Moses and 20 all the prophets, he expounded unto them in ail the scriptures the things concerning himself. (28) And they drew nigh unto the village whither they 6 went : and he made as though he would 21 have gone further. (29) But they constrained him, saying, Abide with us : for it is toward even ing, and the day is far spent. And he went in to 22 tarry with them. (30) And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and 1 11. guard 9 12. was manifested 75 21. redeem 2 11. come lo pass. 7» 12. on their way into 7° 22, 24. tomb 3 14. rid you of care. 77 17. walk t And they stood still, " 25. foolish men 4 15. was spread abroad looking sad. 78 26. Behoved it not the Christ 5 6. appeared to 72 18. Dost thou alone sojourn ... to suffer o 13, 28. were going and not know, or, Dost thou sojourn 7» 27. from 7 14. communed wilh each alone . . . and knowest thou not 20 27. from all »ther u> 21. hoped 27 28. go 8 12. See on Mark 16 : 9. 74 21. was 22 29. abide 165-167.] UNTIL HIS ASCENSION. 149 LUKE XXIV. gave to them. (31) And their eyes were opened, and they knew him ; and he van ished out of their sight. (32) And they said one to another, Did not our heast burn within us, while he talked with us by the way, and while he opened to us the scriptures? (33) Aud they rose up the same hour, and returned to Jerusa lem, and found the eleven gathered together, and them that were with them, (34) saying, The Lord is risen in deed, and hath appeared to Simon. (35) And they told what things were clone in the way, and how he was known of them in breaking 8 of bread. mark xvi. (13) 1And they 2went and told it unto the residue : neither believed they them. § 167. Jesus appears in the midst of the Apostles, Thomas being absent. — Jerusalem. Evening following the First Day of the Week. Mark XVI. 14-18. 1 Cor. XV. 5. John XX. 19-23. ( 1 4) J Afterward he 4 ap peared unto the eleven as they sat at meat, and up braided them with their unbelief and hardness of heart, because they be lieved not them which had seen him after he was risen. (19) Then the same day at evening, being the first day of the week, when the doors were shut where the disciples 6were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. — (5) Then "of the twelve: Luke XXIV. 36-49. (36) And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. (37) But they were terrified and affright ed, and supposed that they 7 had seen a spirit. (38) And he said unto them, Why are ye troubled ? and why do thoughts arise in your hearts ? (39) 8 Behold my hands and my feet, that it is I myself : handle me, and see ; for a spirit hath not flesh and bones, as ye 9 see me have. (40) And when he had thus spoken, he shewed them his hands and his feet. (41) And while they 10 yet believed not for joy, and wondered, he said unto them, Have ye here u any meat ? (42) Aud they gave him a piece of a broiled fish, 12 and of an honeycomb. (43) And he took it, and did eat before them. (44) And he said unto them, These are ls the words which I spake unto you, while I was yet with you, that all things must he fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. (45) Then opened he their 14 un derstanding, that they might understand the scriptures, (46) and said unto them, Thus it is written, 15 and thus it behoved Christ to suffer, and to rise from the dead the third day : (47) and that repentance and remission of sins should be preached in his name 16 among all nations, beginning 17 at Jerusalem. (48) 18 And ye are witnesses of these things. (20) And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. JOHN xx. MARK XVI. LUKE XXTV. (15) xAnd he said unto them, Go ye into all the world, and preach the gos pel to 20 every creature. (16) He that believeth and (49) And, behold, I 19 send the promise of my Father upon you : but tarry ye in the city 21of Jerusalem, until ye he 22 endued with power from on high. (21) Then said Jesus to them again, Peace be unto you : as my Father hath sent me, even so send I you. 7 13, etc. See on Mark 16 : 9. 2 13. went away 3 35. of the 4 14. was manifested 8 15. lo 8 19. were, for 7 37. beheld 8 39. See 9 39. behold me having. 70 41. still disbelieved 77 41. anything lo eat t 72 42. Omit and of a honeycomb (text). 73 44. my 74 45. mind 76 46. that the Chi-isl should suffer, and rise again 76 47. unto all the 77 47. from 78 48. Te are 79 49. send forth 20 15. the whole creation 27 49. Omit of Jerusalem 22 49. clothed 150 FROM OUR LORD'S RESURRECTION [Part IX. MARK XVI. is baptized shall be saved ; but he * that believeth not shall be damned. (17) 2 And these signs shall follow them that believe ; In my name shall they cast out devils ; they shall speak with new tongues ; (18) they shall take up serpents ; and if they drink any deadly thing, it shall not hurt them ; they shall lay hands on the sick, and they shall recover. JOHN xx. (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 3 remit, they are 4 remitted unto them ; and whose soever sins ye retain, they are retained. § 168. Jesus appears in the midst ofthe Apostles, Thomas being present. — Jerusalem. Evening following the First Day of the Week next after the Resurrection. John XX. 24-29. (24) But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. (25) 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 6 thrust my hand into his side, I will not believe. (26) And after eight days again his disciples were within, and Thomas with them : then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. (27) Then saith he to Thomas, Reach hither thy finger, and behold my hands ; and reach hither thy hand, and 6 thrust it 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 be lieved : blessed are they that have not seen, and yet have believed. § 169. The Apostles go away into Galilee. Jesus shews himself to Seven of ihem at the Sea of Tiberias. — Galilee. Matt. XXVIII. 16. John XXI. 1-24. (16) "Then the eleven disciples went (1) After these things Jesus 7 shewed 8 away into Galilee, — himself again to the disciples at the sea of Tiberias ; and on this wise 7 shewed he himself. (2) There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disci ples. (3) Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship 9 immediately ; and that night they 10 caught nothing. (4) But when u the morning was now come, Jesus stood on the shore : but the disciples knew not that it was Jesus, (s) Then Jesus saith unto them, Children, have ye 12 any meat ? They answered him, No. (6) And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. (7) Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt 18 his fisher's coat unto him, (for he was naked,) and did cast himself into the sea. (8) And the other disciples came in 14 a little ship ; (for they were not far from land, but as it were two hundred cubits,) dragging the net 16with fishes. (9) 16 As soon then as they were come to land, they saw a fire of coals there, and fish laid 7 16. disbelieved shall « 16. But 72 5. aught lo eat t be condemned. 7 1. manifested 73 7. his coat 2 17, 18. See on Mark s 16. Omit away » 8. the 16 : 9. 9 3. Omit immediately 7B 8. full of " 23. forgive 7» 3. look 7» 9. So when they got * 23. forgiven 71 4. day was now out upon the land, they 0 25, 27. put breaking see §§ 167-170.] UNTIL HIS ASCENSION. 151 JOHN XXI. thereon, and bread, (io) Jesus saith unto them, Bring of the fish which ye have now l caught, (il) Simon Peter went 2 up, and drew the net to laud full of great fishes, an hundred and fifty and three : and for all there were so many, yet was not the net broken. (12) Jesus saith unto them, Come and dine. And none of the dis ciples durst ask him, Who art thou ? knowing that it was the Lord. (13) Jesus then cometh, and taketh bread, and giveth them, and fish likewise. (14) This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead. (IS) So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, 8 lovest thou me more than these ? He saith unto him, Yea, Lord ; thou knowest that I 4love thee. He saith unto him, Feed my lambs. (16) He saith to him again the second time, Simon, son of Jonas, 8 lovest thou me ? He saith unto him, Yea, Lord ; thou knowest that I 4love thee. He saith unto him, 6Feed my sheep. (17) He saith unto him the third time, Simon, son of Jonas, 4 lovest thou me ? Peter was grieved because he said unto him the third time, 4 Lovest thou me ? And he said unto him, Lord, thou knowest all things ; thou 6 knowest that I 4 love thee. Jesus saith unto him, Feed my sheep. (18) Verily, verily, I say unto thee, When thou wast yoimg, thou girdedst thyself, and walkedst whither thou wouldest : but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. (19) This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me. (20J Then Peter, turning about, seeth the disciple whom Jesus loved following ; which also 7 leaned on his breast at supper, and said, Lord, which is he that betray eth thee ? (21) Peter seeing him saith to Jesus, Lord, and what shall this man do ? (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 saying abroad among the brethren, that that disciple should not die : yet Jesus said not unto him, 8 He shall not die ; but, If I will that he tarry till I come, what is that to thee ? (24) This is the disciple which 9 testifieth of these things, and wrote these things : and we know that his 10 testimony is true. § 170. Jesus meets the Apostles and above Five Hundred Brethren on a Mountain in Galilee. Matt. XXVIII. 16-20. 1 Cor. XV. 6. (6) 12 After that, he was seen of above five hundred brethren at onee ; of whom the greater part remain unto this pres ent, but some are fallen asleep. — (16) 1:1Into a mountain where Jesus had appointed them. (17) And when they saw him, they worshipped him : but some doubted. (18) And Jesus came and spake unto them, saying, All 13 power is given unto me in heaven and in earth. (19) Go ye therefore, and 14 teach all nations, baptizing them 16 in the name of the Father, and of the Son, and of the Holy Ghost : (20) teaching them to observe all things what soever I have commanded you : and, lo, I am with you alway, even unto the end of the world. 16Amen. 7 10. taken 2 11. Or, aboard 8. 4 15, etc. Love in these places rep resents two different Greek words. 8 16. Tend 6 17. Or, perceivest i 20. leaned back 8 23. lhat he should not 9 24. beareth witness 70 24. witness 77 16. Unto the 72 6. Then he appeared to 13 18. authority hath been given 74 19. make disciples of all the u 19. into 16 20. Omit Amen. 152 FROM OUR LORD'S RESURRECTION [Part IX § 171. Our Lord appears to James ; then to all the Apostles. — Jerusalem. 1 Cor. XV. 7. (7) 1 After that, he was seen of James ; then "-'of all the apostles. Acts I. 3-8. (3) To whom also he shewed himself alive after his passion by many infallible proofs, 8 being seen of them forty days, and speaking of the things pertaining to the kingdom of God : (4) and being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, tvhich, saith he, ye 4have heard of me. (5) For John 5 truly baptized with water ; but ye shall be baptized with the Holy Ghost not many days hence. (6) When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel ? (7) And he said unto them, It is not for you to know the times or the seasons which the Father hath 6 put in his own 7 power. (8) But ye shall receive power, 8 after that the Holy Ghost is come upon you : and ye shall be 9 witnesses unto me both in Jerusalem, and in all Judiea, and in Samaria, and unto the uttermost part of the earth. Mark XVI. 19, 20. (19) nSo then after the 12 Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. § 172. The Ascension. — Bethany. Luke XXIV. 50-53. Acts I. 9-12. (So) And he led them out 10 as far as to Bethany, and he lifted up his hands, and blessed them. (51) And it came to pass, while he blessed them, he ls was parted from them, and 16 carried up into heaven. 14 looked steadfastly toward heaven as he went 16up, (9) And when he had spoken these things, while they 14 beheld, he was taken up ; and a cloud received him out of their sight. (10) And while they behold, two men stood by them in white apparel ; (11) which also said, Ye men of Galilee, why stand ye 17 gaz ing up into heaven ? this same Jesus which 18 is taken up from you into heaven, shall so come in like manner as ye 19 have seen him go into heaven. LUKE xxiv. (52) And they worshipped him, and re turned to Jerusalem with great joy : (53) and were continually in the temple, 21 praising and blessing God. 22 Amen. (12) Then returned they unto Jerusalem from the mount called Olivet, which is 20 from Jerusalem a sabbath day's jour ney. mark xvi. (20) n And they went forth, and preached every where, the Lord working with them, and confirming the word 23with signs following. Amen. 7 7. Then he appeared lo 2 7. to 3 3. appearing unto 4 4. heard from 6 5. indeed 0 7. set within, or, appointed by 7 7. authority. 8 8. when the 9 8. my witnesses 70 50. until they were over against 77 19, 20. See on Mark 16 : 9. 12 19. Lord Jesus 73 51. Omit was 74 9, 10. were looking 78 51. was carried 78 10. Omit up 17 11. looking into 78 11 was received up 79 11. beheld him going 20 12. nigh unto Jerusalem, a sabbath day's journey off. 27 53. Omit praising and 22 53. Omit Amen. 23 20. by the signs that followed. §§171-173.] UNTIL HIS ASCENSION. 153 § 173. Conclusion of John's Gospel. John XX. 30, 31. XXI. 25. (30) 1 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book : (31) but these are written, that ye 2 might believe that Jesus is the Christ, the Son of God ; and that believing ye 2 might have life 'through his name. — XXI. (25) And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. 4Amen. 7 30. Many other signs therefore did 2 31. may 8 31. in 4 25. Omit Amen. NOTES ON THE HARMONY OF THE FOUR GOSPELS. INTRODUCTION. The following Notes relate chiefly to the mode and order of harmonizing the nar ratives of the four Evangelists ; and touch only incidentally upon other topics. They do not claim, in any sense, to be a Commentary upon the Gospels. The Gospels of Matthew, Mark, and Luke, along with many diversities, have nev ertheless a striking affinity with each other in their general features of time and place. But, when compared with John's Gospel, there is seen to be a diversity no less striking between them and the latter, not only in respect to chronology, but like wise as to the part of the country where our Lord's discourses and mighty works mainly occurred. Matthew, Mark, and Luke speak only of one Passover, that at which Jesus suffered ; and from this it would follow that our Lord's ministry con tinued at most only about six months. John expressly enumerates three Passovers, and more probably four, during Christ's ministry ; whieh therefore must have had a duration of at least two and a half years, and more probably of three and a half. Again, Matthew, Mark, and Luke place the scene of Jesus' public ministrations chiefly in Galilee ; whence he goes up to Jerusalem only just before his death. John, on the other hand, narrates the miracles and discourses of our Lord as occurring principally at Jerusalem, on various former occasions as well as at his last visit. The apparent difficulty arising from the first difference is at once set aside by the remark that although the three Evangelists do expressly mention only one Passover, yet they do not anywhere, nor in any way, affirm, or even imply, that there were no more ; while the testimony of John is express and definite. And further, the in cident, narrated by all the three writers, of the disciples' plucking ripe ears of grain as they went through the fields necessarily presupposes the receut occurrence of a Passover during our Lord's ministry, different from the one at which he suffered ; and this is further confirmed by Luke's mention of the " second sabbath after the first " in the same connection. See Matt. 12 : 1 ; Mark 2 : 23 ; Luke 6 : 1. See also the Note on § 37. [Comp. the Note on § 25, and the margin of Luke 6 : 1. Whatever be the meaning of the last passage, the incident must have occurred in early summer, or spring ; hence shortly after a Passover not mentioned by these three writers.] This difference being thus satisfactorily explained, the existence of the second dif ference is of course accounted for. If John is right in enumerating several Passo vers, he is right in narrating what took place at Jerusalem on those occasions. But, more than this, we find in the other Evangelists several things in which they too seem to allude to earlier visits and labors of Jesus in the Holy City. So the lan guage in which our Lord laments over Jerusalem, as having rejected his efforts, Matt. 23 : 37 ; Luke 13 : 34 ; and, further, his intimate relations with the family of Lazarus, which imply a longer acquaintance than a few weeks, Luke 10 : 38, 39 ; comp. John 11 : 1, 2. For these reasons, I do not hesitate to follow, with most commentators, the chronol ogy of John's Gospel, and assign to our Lord's ministry four Passovers, or a dura- 156 NOTES. — INTRODUCTION. tion of three and a half years. The second of these Passovers, which is less certain than the rest, and depends upon the interpretation of John 5 : 1, will be considered in its place ; see Note on § 36. [On the various theories respecting the length of our Lord's ministry, see the additional Note at the beginning of Part III.] In view of the same circumstances, it follows also that the Gospel of John was in tended to be supplementary to the others, and to narrate only such facts and events as had not been recorded by the other Evangelists. This, too, is manifest on the pages of the Harmony ; since up to the last week of our Lord's life, the language of John is in only a single instance paralled to that of the other Gospels, namely, in the feeding of the five thousand, and the accompanying incidents ; see §§ 64, 65. The Gospels, and especially the first three, can in no sense be regarded as method ical annals. It is therefore difficult, and perhaps impossible, so to harmonize them, in respect to time, as in all cases to arrive at results which shall be entirely certain and satisfactory. There is often in them no definite note of time ; and then we can proceed only upon conjecture, founded on a careful comparison of all the circum stances. In such cases, the decision must depend very much upon the judgment and taste of the harmonist ; and what to one person may appear probable and appro priate may seem less so to another. It is the aim of the present work, not so much to ascertain and exhibit the true chronological order (although this object is not neglected) as to place side by side the different narratives of the same events, in an order which may be regarded as at least a probable one. In so doing I may hope to exhibit the legitimate uses of a Harmony, and accomplish a threefold purpose, namely, to make the Evangelists their own best interpreters ; to show how wonderfully they are supplemental to each other in minute as well as important particulars ; and in this way to bring out fully and clearly the fundamental characteristic of their testimony, unity in diversity. [See Note below.] In the arrangement of the Harmony, made in accordance with the probable sequence of the events, and without ascribing any preference to the order of either Evangelist, this unexpected result has been brought out, namely, that the order of both Mark and John remains everywhere undisturbed, with the exception of four short passages in Mark and of three in John ; in all which cases the reasons for a change of order are apparent. See Mark 2 : 15-22, in § 58 ; Mark 6 : 17-20, in § 24 ; Mark 14 : 22-25, in § 137 ; Mark 14 : 66-72, in § 144 ; John 12 : 2-8, in § 131 ; John 18 : 25-27, in § 144 ; John 20 : 30, 31, in § 173. Besides these there are a few slight transpositions of single verses for the sake of closer parallelism ; for example, in §§ 112, 142, 153, etc. [The deviations from the chronological order in Mark may be reduced to two. Mark 6 : 17-20 may be a repetition; Mark 14 : 27-31 is by many referred to a second prediction of Peter's denial, while 66-72 points to what was going on during the trial of Jesus. But if, as seems very probable, John (12 : 2-8) narrates the anointing at Bethany in regular order, Mark 14 : 3-9 must constitute another deviation. In John the deviations indicated above scarcely de serve the name, if the first passage is in chronological position. If there was an in formal trial before Annas, John 18 : 25-27 follows verse 24, and John 20 : 30, 31 is merely a comment of the Evangelist.] [On the relation of the Gospels to each other. By the Editor.] [The independence of the Gospels is rightly assumed in the above Introduction. No one of the four Evangelists seems to have used the work of any other, and it cannot be proven that any two of them derived much common matter from a written source. We may admit that the Apostle John, when writing his Gospel, was aware of the contents of the three other narratives, but find no traces of any use of them. It is supplementary in fact, but not in form, and not necessarily in purpose. The three other Gospels, which tell of the Galilaean ministry and proceed on a common outline (synopsis), are called synoptical Gospels, or more briefly Synoptics, their authors being termed the Synoptists. The similarity in outline and the correspon dence in matter we regard as due to the form which the story of our Lord's life took in the earliest preaching of the gospel. Such preaching necessarily preceded all our Gospels. It naturally took settled, yet not unvaried, form. The age was one when the memory was cultivated, the Jews being remarkably retentive of verbal NOTES. — RELATION 01 GOSPELS TO EACH OTHER. 157 forms. The first disciples would especially treasure up with reverence the words of our Lord. Hence the greatest correspondence is in the sayings recorded in the Gospels. Whatever of divine inspiration was needed to give truthfulness and au thority our Lord had promised. It by no means follows that the oral teaching, above referred to, included all that could be known, or that has been accurately preserved ; the preface to Luke's Gospel implies the contrary. There is no reason for seeking in this common matter a more correct and authoritative history than that presented in the four canonical Gospels. We append some reasons for the accep tance of the theory of independence : — (l.) The books themselves give every evidence of independence. The variations are not verbally exact in any passages of considerable length, while the divergences cannot be satisfactorily accounted for on the theory that any one borrowed matter from another, or that any two derived the common matter from one written docu ment. Careful and repeated comparisons of the sections treating of the same occur rences justify the above statement. (2.) If one borrowed from another we might expect evidence of priority in the case of the Gospel thus used. But there is no conclusive proof on this point. The Fathers place Matthew first, but internal evidence most pointedly opposes the view that Mark borrowed from Matthew. The reference in Acts 1 : 1 to Luke's Gos pel as a " former treatise " has led some scholars to assign the earliest place to the latter. (3.) The theories which deny independence are so various, and indeed so contra dictory to each other, as to warrant the gravest suspicion in regard to the correctness of the method on which they proceed. No kind of evidence is so untrustworthy as that employed by the advocates of these theories, and the same phenomena lead dif ferent critics to diametrically opposed results. (4.) The amount and character of the common matter favor the theory of inde pendence. The three synoptic Gospels have less than one half of their matter in common, estimated by sections ; Mark, however, having but two sections that are peculiar. In these parallel sections verbal divergences are so numerous that more than one half of the words used in the three Gospels are peculiar to one or the other Evange list, and the proportion of coincidences in all three is small. The proportion of passages verbally coincident in two or more Gospels is estimated by Norton (Genuine ness of the Gospels') at one sixth in Matthew and Mark, one tenth in Luke. He no tices that the agreement is greater in discourses reported, especially those of our Lord, and the divergences more marked in the narrative portions. The independence of the Gospels is an argument in support of their historical truthfulness. The tendency to harmonize has introduced many minor corruptions into the Greek text ; happily we now have sufficient authorities to remove them. The Revised Version has this as its crowning merit, that it presents better than any other known version the coincidences and divergences of the Gospel narratives. It is only by a comparison of the various sections as therein presented that the Eng lish reader can discern the peculiarities of the several Evangelists and discover the strength of the internal evidence in support of the independence of their narra tives. On the general subject, see Schaff, History of the Christian Church, I. pp. 607-612, new ed. ; Archbishop Thomson (in Smith's Bible Dictionary and. Speaker's Com mentary) ; Stroud, Harmony ; and Abbott and Rushbrooke, Common Tradition of the Synoptic Gospels in ihe Revised Version.] 158 NOTES. — YEAR OF OUR LORD'S BIRTH. [Part I PART I. EVENTS CONNECTED WITH THE BIRTH AND CHILDHOOD OF OUR LORD. §§ 1-13 § 2. Zacharias was an ordinary priest of the class of Abia [or Abijah], one of the twenty-four classes instituted by David for the service of the temple, which re lieved each other in succession every Sabbath ; see 1 Chr. 24 : 3-19 ; 2 Chr. 8 : 14 ; Josephus, Antiq. vii. 14, § 7. Their service included the daily burning of incense on the altar of incense in the first or outer sanctuary ; and this was what Zacharias was now doing ; Luke 1:9; Ex. 30 : 6-8 ; 1 Chr. 23 : 13. — It follows, that no inference whatever can hence be drawn as to the year, or season of the year, when the vision took place. Nor is it said how long a time elapsed between the vision and Eliza beth's couception ; the expression " after those days " in v. 24 being quite indefinite. [The course of Abijah was the eighth class. Since each class served for a week in the temple, an effort has been made to fix the time of year by counting back from the destruction of Jerusalem. This occurred on the ninth day of the month Ab, and the first class (that of Jehoiarib) was then in waiting. But each course served twice in the year ; hence a definite calculation is impossible.] § 3. The sixth month here refers back, not to the vision, but to the conception of Elizabeth ; see v. 36. § 4. The conjecture of Reland is probably correct, namely, that Juda in v. 39 is a softened form for Juta, i. e. Juiha or Juttah in Hebrew, a city of the priests in the mountains of Judah, south of Hebron ; Josh. 15 : 55 ; 21 : 16. The place still exists under the same name. [There is no positive evidence in support of the view of Reland, not even a manuscript variation. It is now generally rejected. The tra ditional site of the home of Zacharias is » village about four miles west of Jerusa lem, now called 'Ain Karim (Thomson, The Land and the Book). Lightfoot, Ewald, and others suppose that the place was Hebron, a priestly city, " in the hill country of Judah " (Josh. 21 : 11). The question is still an open one, though not of great importance.] § 6. Mary remained with Elizabeth about three months, or nearly until the full itime of the latter ; and then returned to Nazareth ; Luke 1 : 56. It was after this :and after the birth of John, when Mary was now in her fourth or fifth month, and ' her pregnancy had become perceptible, that Joseph was minded to put her away. § 7. The precise year of our Lord's birth is uncertain. Several data however exist, tiy which an approximation may he made, sufficiently accurate to show that our present Christian era is not entirely correct. [The present Christian or Dionysian era is reckoned from the incarnation, which was identified with the miraculous conception, and not from the nativity. • It fixed the date of the latter as December 25, A. D. 1 = A. u. 754. This is four years and nine or ten months after the death of Herod (see below). Much confusion results from the employment of two eras, especially since we must reckon both backward and forward from the Dionysian era. Moreover, the numbers are ordinal, not cardinal, and rarely represent the full measure of the year which is mentioned. In changing from the Roman era to the Dionysian, the following rule is convenient : The sum of the dates A. u. and B. c. must always = 754 ; the differ ence of the dates A. u. and A. D. = 753. For example : — a. u. 748 749 750 751 752 753 754 755 756 757 780 . . 783 a. c. (b. c.) 6 5 4 3 2 1 (a. d.) 1 2 3 4 .... 27 .. 30 If our Lord was born near the close of B. c. 5 and died A. D. 30 (the usual dates), then the length of his life was only thirty-three years and a few months, since each date represents a fractional part of a year.] 1. According to Matt. 2 : 1-6, Jesus was born during the lifetime of Herod the Great, and not long before his death. Herod died in the year of Rome (A. u.) 750, just before the Passover ; see Jos. Antiq. xvii. 8, § 1 ; id. xvii. 9, § 3. This hrs §§•2-7.] NOTES. — YEAR OF OUR LORD'S BIRTH. 159 been verified by calculating the eclipse of the moon, which happened just before his death ; Jos. Ant. xvii. 6, § 4 ; Ideler, Handb. of Chron. II. p. 391 sq. If now we make an allowance of time for the purification, the visit of the Magi, the flight into Egypt, and the remaining there till Herod was dead, — for all which not less than six months can well be required, — it follows that the hirth of Christ cannot in any case be fixed later than the autumn of A. u. 749. [On the time of year, see below.] 2. Another note of time occurs in Luke 3 : 1, 2, where John the Baptist is said to have entered upon his ministry in the fifteenth year of Tiberius ; and again in Luke 3 : 23, where Jesus is said to have been " about thirty years of age " at his baptism. [Here the A. V. is misleading. The R. V. properly renders : " And Jesus him self, when he began to teach, was about thirty years of age."] Now if both John and Jesus, as is quite probable, entered upon their ministry at the age of thirty, in accordance with the Levitical custom (Num. 4 : 3, 35, 39, 43, 47), then by reckoning back thirty years we may ascertain the year of John's birth, and of course also that of Jesus. Augustus died Aug. 29th, A. u. 767 ; and was succeeded by Tiberius, who had already been associated with him in the government for at least two years, and probably three. If now we reckon from the death of Augustus, the fifteenth year of Tiberius commenced Aug. 29th, A. u. 781 ; and going back thirty years, we find that John must have been born not earlier than August, A. u. 751, and our Lord of course not earlier than A. u. 752 ; — a result disagreeing with that obtained from Matthew by three years. If, on the other hand, we reckon from the time when Tiberius was admitted as co-regent of the empire, which is shown to have been cer tainly as early as A. u. 765, and probably in A. u. 764 ; theri the fifteenth year of Tiberius began in A. u. 778, and it follows that John may have been born in A. u. 748, and our Lord in A. u. 749. In this way the results obtained from Matthew and Luke are more nearly coincident. [The phrase " about thirty years " allows au earlier date, on either theory. The fifteenth year of the joint reign covers A. u. 779, and if John began at thirty years of age the date of the baptism may be in January, A. u. 780.] 3. A third note of time is derived from John 2 : 20, " Forty and six years was this temple in building." Josephus says, in one place, that Herod began to build the temple in the eighteenth year of his reign ; while in another he specifies the fifteenth year ; Ant. xv. 11, § 1; B. J. i. 21, § 1. He also assigns the length of Herod's reign at thirty-seven or thirty-four years, according as he reckons from his appointment by the Romans, or from the death of Antigonus ; Ant. xvii. 8, § 1; B. J. i. 33, § 8. Herod was first declared king of Judaea in A. u. 714; Jos. Ant. xiv. 14, §§ 4, 5; B. J. i. 14, § 4; comp. Ant. xiv. 16, § 4 ; Ideler, Handb. of Chron. II. p. 390. Hence the eighteenth year of his reign, when Herod began to rebuild the temple, would coincide with A. u. 732 ; and our Lord's first Passover, in the forty-seventh year following, would fall in A. u. 779. If now our Lord at that time was thirty and a half years of age, as is probable, this would carry back the year of his birth to the autumn of A. u. 748. [This note of time enables us only to say that our Lord could not have been born later than the beginning of A. u. 750, though it renders an earlier date probable.] 4. Further, according to a tradition preserved by the Latin Fathers of the first five centuries, our Lord's death took place during the consulate of the two Gemini, C. Rubellius and C. Fufius, that is, in A. u. 782. So Tertullian, Lactantius, Augustine, etc. See Tertull. adv. Jud. § 8 ; Augustin. de Civ. Dei, xviii. 54. If now the duration of his ministry was three and a half years, then, as before, the year of his birth would be carried back to the autumn of A. u. 748. [The date of our Lord's death is more probably A. xj. 783. In that year the 15th of Nisan (assuming th-it our Lord died on that day) fell on a Friday. Tertullian's statement is incorrect in other points. Those who make the ministry but two years in length (see beginning of Part III.) and accept the 14th of Nisan (see Introductory Note, Part VIII.) as the day of the crucifixion, give the preference to A. u. 782. With either theory there is no difficulty in accepting A. u. 749 as the year of the Nativity.] 5. Some modern writers, taking into account the abode in Egypt and also the " two years " of Matt. 2 : 16, have supposed that Jesus must have been from two to three years old at Herod's death ; and hence they assume that he was born in A. u. 747. The same year, A. u. 747, is also fixed upon as the date of Christ's birth, by 160 NOTES. —YEAR OF OUR LORD'S BIRTH. [Part I. those who regard the " star in the east " as having been the conjunction of the planets Jupiter and Saturn, which occurred in that year. So Kepler, Munter, Ideler, Handb. of Chron. Berlin, 1826. [The calculations of Kepler have been verified and ex tended in recent years, but can scarcely be said to yield certain chronological data. The time of departure and the length of the journey of the Magi are altogether un certain. Moreover, in February and March, A. u. 748, Mars was added to the planetary cluster, and this may have led them to go to Judaea. Kepler tells of a new and transitory star, which appeared near the planets in October, 1601, and a simi lar phenomenon may have occurred in A. u. 748 or 749. See Smith's Bible Dictionary, article " Star of the Wise Men," by Pritchard ; also Andrews, Life of our Lord, pp. 9-13.] [6. An isolated statement of Tertullian, not generally credited, places the census under Augustus (Luke 2 : 1, 2) during the proconsulship of Sentius Saturninus, which covered the period from a. u. 744 to 748. This is opposed by the statement of Luke, which presents, however, peculiar difficulties. Luke 2 : 2 is correctly ren dered (R. V.) : " This was the first enrolment made when Quirinius was governor of Syria." A second enrolment under the same person is implied, and to the latter Luke refers, in Acts 5 : 37. The date of the second was A. D. 6 or 7, about ten years after the death of Herod. (For other renderings of this passage in Luke, see the commentaries.) The full name of the governor is P. Sulpicius Quirinius. " Cyrenius " (A. V.) is merely a transfer of the Greek form into English with the Latin termination. He was in Africa in A. u. 747 ; afterwards, as seems quite cer tain, in the East. It is probable, but by no means clearly established, that he was governor of Syria, for the first time, from A. u. 750 to 753, succeeding Quintilius Varus, who certainly held the office from A. u. 748 to 750. The two more probable explanations are : (1) that he was charged with the carrying out of this enrolment, and therefore loosely spoken of as " governor." The Evangelists apply the same term to Pilate, whose office was not identical. (2) That Quirinius became governor in A. u. 750 and completed the enrolment which had been begun some time before, and over which he may have had some superintendence from the first ; that Luke connects it with him for these reasons, and in order to make the distinction from the second one. The question is not yet solved, but we may assume Luke's accuracy, until there is better evidence against it. It will be noticed that (1) points to a later date than A. u. 747, and that (2) renders probable a date near to the death of Herod. See Andrews, pp. 2-6 ; Sehaff, History, I. pp. 121-125, new ed.] From all these data it would appear that while our Lord's birth cannot have taken place later than A. u. 749, it may nevertheless have occurred one or two years earlier. [See below.] The present Christian era, which was fixed by the abbot Dionysius Exiguus in the sixth century, assumes the year of Christ's birth as coincident with A. u. 754. It follows, then, from the preceding statements that this our common era begins in any case more than four years too late ; that is, from four to five years, at the least, after the actual birth of Christ. This era was first used in historical works by the Vener able Bede, early in the eighth century ; and was not long after introduced in public transactions by the Frank kings Pepin and Charlemagne. In respect to the time of the year when Jesus was born, there is still less cer tainty. John the Baptist would seem to have entered upon his ministry in the spring ; perhaps when the multitudes were collected iu Jerusalem at the Passover. The crowds which followed him imply that it was not winter. The baptism of Jesus in the Jordan, probably six months later, would then have occurred in autumn. It could not well have been in the winter, for John was still followed by crowds ; nor does a winter seem to have intervened. If now we may assume, as is most probable, that John entered on his office when he had completed his thirtieth year, — then the time of his birth was also the spring, — and that of our Lord, six months later, was the autumn. Archbishop Newcome, referring to Lardner, has the following re mark : "Jesus was born, says Lardner, between the middle of August and the middle of November, A. u. 748 or 749. We will take the mean time, October 1." See Lardner's Works, Vol. I. p. 370, 372. Lond. 1835. — There is, on this poiut, no valid tradition. According to the earliest accounts, the sixth of January, oi Epiphany, was celebrated by the Eastern churches, in the third and fourth centuries, §§ "-13.] NOTES. — THE GENEALOGIES. 161 as the festival of the birth and baptism of Jesus ; Cassiau. Collal. x. c. 2. In the Western churches, after the middle of the fourth century, the twenty-fifth of De cember (Christmas) began to be kept as the festival of Christ's nativity ; this day having been fixed upon, partly at least, as being the then current winter solstice. Thus, as late as the time of Pope Leo the Great (ob. 461), there were many in Rome " by whom this day of solemnity was regarded as honourable, not so much on account of the nativity of Christ, as because of the rising of the new sun, as they called it." Leon. Magn. Serin, xxi. e. 6. See the Church Hist, of Neander, Vol. I.; also that of Gieseler, Vol. I. The observance of this latter festival (Christmas) spread into the East ; while that of the Epiphany, as the baptismal day, was adopted in the West. [Here we are without any other data than the probable time required for the events narrated as occurring between the birth of Christ and the death of Herod, in the early spring of A. u. 750. Dr. Robinson (under 1) intimates that not less than six months were required. Forty days intervened before the presentation iu the temple ; but this is the only definite mark of time. The fact that the shepherds were pasturing their flocks in the field (Luke 2 : 8) has been used against the tra ditional date. But as they were near Bethlehem, and not in some remote pasturing ground, the argument is not conclusive. Andrews deems it most probable that it was near the end of the year. October or November would meet all the conditions. The most convenient schedule of dates is as follows : — Birth of John the Baptist, between April and June, . A. u. 749 = B. c. 5. Birth of Jesus, between October and December . . A. u. 749 = b. c. 5. Baptism of Jesus, January (?) A. u. 780 = A. D. 27. Crucifixion, April 7 A. u. 783 — A. D. 30.] § 10. The visit of the Magi at Bethlehem naturally follows the presentation in the temple ; since, after the jealousy of Herod had been once roused, this public pre sentation could not well have taken place. Joseph and Mary return from Jerusalem, distant five English miles, where they had now been detained for nearly two months. Luke indeed does not allude to this return (2 : 39) ; but neither does he mention the flight into Egypt. — [Moreover, after such gifts from the Magi Mary would scarcely have presented the offering of poverty (comp. Lev. 12 : 8). It seems more likely that the child would first receive the homage of believing Israelites, then of the representatives of the Gentile world. The traditional date of the adora tion of the Magi (Jan. 6) is thirteen days after the nativity, and twenty-seven days before the presentation. The latter interval is too long.] § 13. The genealogy in Luke is inverted, for the sake of more convenient com parison. The phrase " which was the son," so often repeated in the English Version, is an addition by the translators merely to fill out the connection. — [The text of the Revised Version has been substituted for that of the A. V. throughout this section. It was found that the restoration of the Old Testament form of the names, by means v>f foot-notes, would require too much space, and be at best confusing. Through this substitution, some other advantages are obtained, namely, a more correct representa tion of the Greek text, the removal of the errors of later copyists in the list of names given by Luke, and the omission of the unnecessary and repeated phrase " which was." The R. V. gives " son " in italics, a term that is fairly implied in the origi nal. The inverted order of the Harmony in the genealogy of Luke disturbs the sense of v. 23 to some extent, but a little care will prevent serious confusion.] I. In the genealogy given by Matthew, considered by itself, some difficulties pre sent themselves. 1. There is some diversity among commentators in making out the three di visions, each of fourteen generations, v. 17. It is, however, obvious that the first division begins with Abraham and ends with David. But does the second begin with David, or with Solomon ? Assuredly with the former ; because, just as the first begins from Abraham, so the second also is said to begin from David. The first ex tends to David, and includes him ; the second extends until the carrying away into Babylon, that is, to an epoch and not to a person ; and therefore the persous who are mentioned as coeval with this epoch (about the time of the carrying away, v. 11) are not reckoned before it. After the epoch the enumeration begins again with 162 NOTES. — THE GENEALOGIES. [Part I. Jechoniah, and ends with Jesus. In this way the three divisions are made out thus [the Old Test, form of the names is given from the R. V. of Matthew] : — 1. Abraham. 2. 'saac. 3. laeob. 4. , ludah. 5. "Perez.] 6. Hesron.] 7. "Ram.] 8. Amminadab.] 9. "Nahshon.] 10. Salmon. 11. Boaz. 12. Obed. 13. lesse. 14. David. 1. David. 2. Solomon. 3. [Rehoboam.] 4. [Abijah.] 5. Asa. 6. [Jehoshaphat.] 7. Joram. 8. Uzziah (Ozias). 9. Jotham. 10. Ahaz. 11. Hezekiah. 12. Manasseh. 13. Amon. 14. Josiah. 1. Jechoniah. 2. [Shealtiel.] 3. [Zerubbabel.] 4. Abiud. 5. Eliakim. 6. Azor. 7. Sadoc. 8. Achim. 9. Eliud. 10. Eleazar 11. Matthan. 12. Jacob. 13. Joseph. 14. Jesus. 2. Another difficult}' arises from the fact that between Joram and Ozias, in v. 8, three names of Jewish kings are omitted, namely, Ahaziah, Joash, and Amaziah; see 2 K. 8 : 25 and 2 Chr. 22 : 1 ; 2 K. 11 : 2, 21 and 2 Chr. 22 : 11 ; 2 K. 12 : 21 ; 14 : 1 and 2 Chr. 24 : 27. Further, between Josiah and Jechoniah in v. 11 the name of Jehoiakim is also omitted ; 2 K. 23 : 34 ; 2 Chr. 36 : 4 ; comp. 1 Chr. 3 : 15, 16. If these four names are to be reckoned, then the second division, instead oi fourteen generations, will contain eighteen, in contradiction to v. 17. To avoid this difficulty Neweome and some others have regarded v. 17 as a mere gloss, " a marginal note taken into the text." This indeed is in itself possible ; yet all the external testimony of manuscripts and versions is in favour of the genuineness of that verse. It is better therefore to regard these names as having been customarily omitted in the current genealogical tables from whieh Matthew copied. Such omis sions of particular generations did sometimes actually occur, " because they were wicked and impious," according to the Rabbins ; see Lightfoot, Hor. Heb. on Matt. 1:8. A striking example of an omission of this kind, apparently without any such reason, is found is Ezra 7 : 1-5, compared with 1 Chr. 6 : 3-15. This latter passage contains the lineal descent of the high priests from Aaron to the captivity ; while Ezra, in the place cited, in tracing back his own genealogy through the very same line of descent, omits at least six generations. A similar omission is necessarily im plied in the genealogy of David, as given in Ruth 4 : 20-22 ; 1 Chr. 2 : 10-12 ; Matt. 1 : 5, 6. [Four generations only are reckoned during a period of four hun dred and fifty years.] We may therefore rest in the necessary conclusion that, as our Lord's regular descent from David was always asserted, and was never denied even by the Jews, so Matthew, in tracing this admitted descent, appealed to genealogical tables which were public and acknowledged in the family and tribe from which Christ sprang. He could not indeed do otherwise. How much stress was laid by the Jews upon lineage in general, and how much care and attention were bestowed upon such tables, is well known. See Lightfoot, Hor. Heb. on Matt. 1:1. In the N. T. also, see Phil. 3 : 4, 5. II. Other questions of some difficulty present themselves, when we compare to gether the two genealogies. 1. Both tables at first view purport to give the lineage of our Lord through Joseph. But Joseph cannot have been the son by natural descent of both Jacob and Heli (Eli), Matt. 1 : 16 ; Luke 3 : 23. Only one of the tables therefore can give his true lineage by generation. This is done apparently in that of Matthew ; be cause, beginning at Abraham, it proceeds by natural descent, as we know from his tory, until after the exile ; and then continues on in the same mode of expression nntil Joseph. Here the phrase is changed ; and it is no longer Joseph who " begat " Jesus, but Joseph " the husband of Mary, of whom was born Jesus who is called Christ." 2. To whom then does the genealogy in Luke chiefly relate ? If in any way to §18.] NOTES. — THE GENEALOGIES. 163 Joseph, as the language purports, then it must be becauso he in somo way bore the legal relation of son to fieri, either by adoption or by marriage. If the former simply, it is difficult to comprehend why, along with his true personal lineage as traced by Matthew up through the royal line of Jewish kings to David, there should be given also another subordinate genealogy, not personally his own, and running back through a different and inferior line to the same great ancestor. If, on the other hand, as is most probable, this relation to Ileli came by marriage with his daughter, so that Joseph was truly his son-in-law (comp. Ruth 1 . 8, 11, 12), then it follows that the genealogy in Luke is in fact that of Mary the mother of Jesus. This being so, we can perceive a sufficient reason why this genealogy should be thus given, namely, in order to show definitely that Jesus was in the most full and perfect sense a descendant of David ; not only by law in the royal line of kings through his reputed father, but also in fact by direct personal descent through his mother. [The R. V., following the correct order of the Greek text in Luke 3 : i3, renders : " being the son (as was supposed) of Joseph." In itself, " as was sup posed " would be a curious introduction to a genealogy of Joseph. Moreover, the article is inserted in Greek before every name in the genealogy and not before that of Joseph. The simplest explanation of the passage is that of Andrews : " Jesus, generally, but erroneously, supposed to be the son of Joseph, was the son of Heli," etc. The name of Mary is omitted, since the details respecting the miraculous con ception had been so fully given by Luke, and it was not usual to insert female names. There is an incidental confirmation of this view in the Talmud, where Mary is called the daughter of Heli.] That Mary, like Joseph, was a descendant of David is not indeed elsewhere ex pressly said in the New Testament. Yet a very strong presumption to that effect is to be drawn from the address of the angel in Luke 1 : 32 ; as also from the lan guage of Luke 2 : 5, where Joseph, as one of the posterity of David, is said to have gone up to Bethlehem [" to enrol himself with Mary, who was betrothed to him ; " R. V.]. The ground and circumstances of Mary's enrolment must obviously have been the same as in the case of Joseph himself. Whether all this arose from her having been an only child and heiress, as some suppose, so that she was espoused to Joseph in accordance with Num. 36 : 8, 9, it is not necessary here to inquire. It is indeed objected that it was not customary among the Jews to trace back descent through the female line, that is, on the mother's side. There are, however, examples to show that this was sometimes done ; and in the case of Jesus, as we have seen, there was a sufficient reason for it. Thus in 1 Chr. 2 : 22 Jair is enumerated among the posterity of Judah by regular descent. But the grandfather of Jair had married the daughter of Machir, one of the heads of Manasseh, 1 Chr. 2 : 21 ; 7 : 14 ; and therefore, in Num. 32 : 40, 41, Jair is called the son (descendant) of Manasseh. In like manner, in Ezra 2 : 61 and Neh. 7 : 63, a certain family is spoken of as "the children of Barzillai," because their ancestor "took a wife of the daughters of Barzillai the Gileadite, and was called after their name." [The unbroken tradition has been that Mary herself was of the house of David. But from the third century to the Reformation both genealogies were regarded as those of Joseph. Since the Reformation there has been a remarkable division of opinion. The best statement of the view that Luke gives the ancestry of Joseph will be found in an article by Bishop Hervey in Smith's Bible Dictionary, and the details of the argument in a volume on the subject by the same author. Andrews well sums up in favor of the view of Dr. Robinson. Godet (Luke) defends the same position, while Meyer gives the exegetical grounds for the other side. Weiss, the German editor of Meyer, objects to the view of the latter as exegetically unsound, and regards the genealogy as that of Mary. See Meyer, Luke, Am. ed.] 3. A question is raised as to the identity, in the two genealogies, of the Salathiel and Zorobabel named as father and son, Matt. 1 : 12 ; Luke 3 : 27. [The R. V. has " Zerubbabel " and " Shealtiel ' ' in both passages, with the margin : " Greek, Sala thiel."] The Zorobabel of Matthew is no doubt the chief who led back the first band of captives from Babylon, and rebuilt the temple; Ezra, chaps. 2-6. He is also called the son of Salathiel in Ezra 3:2; Neh. 12 : 1 ; Hagg. 1 : 1 ; 2 : 23. Were then the Salathiel and Zorobabel of Luke the same persons ? Those who assume this must rest solely on the identity of the names ; for there is no other possible 164 NOTES. — THE BAPTISM. THE TEMPTATION. [Part II. evidence to prove either that they were cotemporary or that they were not different persons. On the other hand, there are one or two considerations, of some force, which go to show that they were probably not the same persons. First, if Salathiel and Zorobabel are indeed the same in both genealogies, then Salathiel, who according to Matthew was the son of Jechoniah by natural descent, must have been called the son of Neri in Luke either from adoption or marriage. In that case, his connection with David through Nathan, as given by Luke, was not his own personal genealogy. It is difficult therefore to see why Luke, after tracing back the descent of Jesus to Salathiel, should abandon the true personal lineage in the royal line of kings, and turn aside again to a merely collateral and humbler line. If the mother of Jesus was in fact descended from the Zorobabel and Salathiel of Matthew, she, like them, was descended also from David through the royal line. Why rob her of this dignity, and ascribe to her only a descent through an inferior lineage ? [This objection would hold good, even if the genealogy were that of Joseph.] Again, the mere identity of names, under these circumstances, affords no proof ; for nothing is more common in Scripture, even among cotemporaries. Various arti ficial theories of inheritances and intermarriages have at different times been pro posed, in order to explain and harmonize the two genealogies. But in the view here taken all these become unnecessary. See Lightfoot, Hor. Heb. on Luke 3 : 23. PART II. announcement and introduction of our lord's public ministry. §§ 14-20. § 14. [It seems likely that John the Baptist began his ministry about the age of thirty years, and that the baptism of Jesus took place shortly after the latter reached the same age (Luke 3 : 23). Now the baptism of Jesus must have occurred several months before the first Passover of his ministry, and the ministry of John must have begun at least six months earlier than the baptism of Jesus. The most probable date for the first Passover is April, A. u. 780. (Andrews fixes it on the 9th of April of that year.) The baptism may have occurred in the January preceding, though there is no evidence in support of the traditional day (January 6). Reckon ing back six months, we would have the summer of A. u. 779 (a. d. 26) as the time when John began to preach. Dr. Robinson assigns " about one year " to the events of Part IL, assuming that John's ministry began about the time of the Passover in A. u. 779. This would compel us to date the nativity somewhat earlier. See Note on § 7. The view here given assigns about nine months to Part II. ] — For the time when John the Baptist entered upon his public ministry, see Note on § 7, p. 159. — On Matt. 3 : 11 and the parallel passages, see the next Note. § 15. For the time of our Lord's baptism, see Note on § 7. — We may here, once for all, make a remark upon the difference of the words from heaven, as quoted in Matt. 3 : 17 and the parallel passages. A like difference is seen in the four cop ies of the title on the cross ; Matt. 27 : 37 ; Mark 15 : 26 ; Luke 23 : 38 ; John 19 : 19. And still more, in the solemn words of our Lord at the institution of the cup ; Matt. 26 : 28, Mark 14 : 24 ; Luke 22 : 20 ; 1 Cor. 11 : 25. Similar varieties of expression in the different reports of the same language are found in many passages. Where the Evangelists profess to record the expressions used by our Lord and others, they usually give them according to the sense, and not according to the letter ; and this must be regarded as a general principle of interpretation in the Gospels and elsewhere. [The Evangelists, however, agree more closely in citations than in the narrative portions. Moreover, we can only discover the sense through the letter, and attention to the latter is essential in the interpretation of all documentary evi dence.] § 16. That the temptation of Jesus took place directly after his baptism appears from the word " immediately " [" straightway," R. V.] in Mark 1 : 12 ; and also from a comparison of John 1 : 29, 35, 44. — According to Mark and Luke Jesus § 13-Int. § 21.] NOTES. — LENGTH OF OUR LORD'S MINISTRY. 165 was subjected to temptation during the forty days. Matthew and Luke specify three instances of temptation, hut in a different order. Of these, that founded on our Lord's hunger must have occurred at the end of the forty days ; while that which included the promise of all temporal power was obviously the final one. The order of Matthew is therefore the more natural of the two. [Matthew uses terms which indicate direct succession in connection with the second and third temptations, and in v. 11, at the close of his account. Luke is not so definite.] § 18. In v. 21 the Baptist declares that he was not Elias ; meaning that he was not Elias risen from the dead, whom the Jews expected. In Matt. 17 : 12, Jesus says that "Elias is come already;" meaning that John had eome "in the spirit and power of Elias ; " Luke 1 : 17. [The R. V. properly gives the Hebrew name " Elijah " in all eases. Comp. also the name of the locality as given in the correct reading of ver. 28.] In v. 33, John the Baptist says he knew not Jesus ; though in Matt. 3 : 14 (§ 15) he appears to have known who he was. That is to say : John must have been ac quainted with the events of his own childhood and that of Jesus ; he had now come preaching and baptizing as his forerunner, v. 31 ; but he knew not Jesus personally before he came to be baptized ; at whieh time God had promised him a sign, by whieh he might know certainly that Jesus was the Messiah. § 20. The third day refers back probably to John 1 : 44. The journey in return ing to Galilee^ did not require more than two days ; the distance being, in any posi tion of Bethania or Bethabara, not over about fifty miles. Cana, now Kdna el-Jelil, was situated about seven miles north of Nazareth, and about three miles N. by E. of Sepphoris ; see Bibl. Res. in Palest. III. p. 204. PART III. our lord's first passover, and the subsequent transactions until the second. §§ 21-35. [Introductory Note. — The Length of oor Lord's Ministry.] [This is the most convenient place to state the various theories. We may dis miss, as altogether contrary to the four narratives, the view which limits the min istry to a little more than one year, accepting only two Passovers. It is called the Bipaschal theory (see Introductory Note of Dr. Robinson). 1. The view upheld in this Harmony is the Quadripaschal theory, which accepts John 5 : 1 as referring to a Passover. The ministry is thus regarded as extending over three years, or three years and a few months, if we reckon from the baptism of Jesus. The second Passover is that referred to in John, chap. 5. All are now agreed that the Passover whieh occurred after the feeding of the five thousand (narrated by all four Evangelists) began the last year of our Lord's life. Dr. Robinson, in his Note on § 36, ably defends the view that John 5 : 1 refers to a Passover. The reading of the Sinaitic manuscript, accepted by Tisehendorf, must be rendered " the feast ; " see R. V. margin. 2. The Tripaschal theory is held by many scholars (Tisehendorf, Lange, Ellieott, Farrar, among others). They usually follow the view of Kepler, who suggested that John 5 : 1 referred to the feast of Purim. So far as the early part of the min istry is concerned, the advocates of this theory accept in the main the order of events upheld in this Harmony. But the interval between the feast of Purim and the Pass over was only about three weeks. If John 5 : 1 refers to the former feast, then during these few weeks we must place all the events included in Part IV. In deed, the Sabbath controversy points to the time of early harvest (Matt. 12 : 1 ; Mark 2 : 23 ; Luke 6 : 1), which was necessarily some little time after Purim ; hence the interval is still further reduced. Moreover, according to this theory, the time during which the twelve Apostles were trained for their public preaching is limited to a few days. They were chosen after this Sabbath controversy, as nearly 166 NOTES.— OUR LORD'S FIRST PASSOVER. [Part III. all harmonists agree. Nor does this view give time for the growth of the popularity of Jesus as a teacher in Galilee. This popularity reached its height at the time of the feeding of the five thousand, which on this theory was but a few months after the first preaching in Galilee. See further the Notes on § 36. 3. Another form of the Quadripaschal theory has been proposed and defended by Rev. S. J. Andrews (Life of our Lord). Accepting John 5 : 1 as referring to a Pass over, he places the entire Galilean ministry, as recorded by the Synoptists, after this (the second) Passover. The imprisonment of John the Baptist, which Dr. Rob inson makes the occasion of the journey to Galilee through Samaria (John 4 : 4-43), is held by Mr. Andrews to have taken place shortly before the second Passover, the journey mentioned in Matt. 4 : 12 ; Mark 1 : 14 ; Luke 4 : 14 (§ 24) being after that Passover. The interval between the journey through Samaria (in December, see the Note on § 25) and the second Passover was passed in retirement. The order of sections, according to Mr. Andrews, would be : — Part III. §§ 21-23, 24 (John 4 : 1-3 only), 25, 27. Retirement in Galilee, De cember to April, A. D. 27, 28. Part IV. §§ 36 (2d Passover), 24 (except John 4 : 1-3), 26, 28-35, 37, etc., April, A. d. 28. This arrangement affects only four months of the ministry, namely, from the jour ney through Samaria (in December) to the succeeding Passover in April. It accepts the order in John as continuous up to the end of chap. 5, and places immediately after this the return to Galilee in consequence of the imprisonment of John the Baptist.] § 21. This, our Lord's first Passover, is mentioned only by John ; though the lan guage of the other Evangelists implies that he had been again in Judaea ; Matt. 4 : 12 ; Mark 1 : 14. John connects with this first Passover the cleansing of the temple and the casting out of the traders, while the other Evangelists describe a like transaction at his last Passover; Matt. 21 : 12 sq. ; Mark 11 : 15 sq. ; Luke 19 : 45 sq. The question is raised whether these were different transactions, and whether there is not here a, neglect of the order of- time, either by John or in the other Gospels. As the lan guage and the note of time in all the Evangelists, in respect to both the instances, is entirely definite and specific, the answer may be said to depend upon a further ques tion, namely, Whether our Lord would be likely to repeat a highly symbolic and im portant public act, after an interval of two or three years ? That he was accus tomed to repeat the substance of his discourses, or at least the most striking parts of them, at different times and before different persons is sufficiently obvious. Now if this is true in respect to the discourses of Christ, why might he not just as well have repeated, after a long interval and before different persons, a public symbolical act, so significant in itself, and so expressive of his veneration for the temple and of his character and authority as the Messiah ? The Jews, it seems, did not question his right to perform such an act, provided he was a true prophet. They only demanded some sign of his authority ; John 2 : 18. This Jesus gave, and had already given, in his mighty works wrought at the same Passover ; v. 23 ; works which drew from Nicodemus, a Pharisee and member of the Sanhedrin, the admission that he was " a teacher come from God ; " John 3 : 2. [The " definite and specific " statements of the Evangelists seem to settle the question. The question of probability need only be considered in the absence of definite statements.] On the " three days " in John 2 : 20, see Note on § 49. §§ 23, 24. The order is here determined by comparing John 3 : 24 with Matt. 4 : 12 ; Mark 1 : 14. Jesus goes out with his disciples from Jerusalem into the country of Judaea, where he remains until after John is cast into prison. See the next Note. [John 4 : 1-3 indicates that the occasion of this withdrawal into Galilee was the jealousy of the Pharisees. The news of the imprisonment of John may therefore have eome at a later period.] § 25. A specification of time is given in John 4 : 35, which is tolerably definite : "Say ye not, There are yet four months, and the harvest cometh ? " According to Lev. 23 : 5-7, 11, 14, 15, and Jos. Ant. iii. 10, § 6, the first-fruits of the barley-har vest were presented on the second day of the paschal festival ; while the wheat-har vest was two or three weeks later ; see Bibl. Res. in Palest. II. p. 99 sq. Hence this journey of our Lord must have been made in the latter part of November or in De- Introd. § 21-§ 36.] NOTES. — THE FESTIVAL IN JOHN V. 1. 107 cember, about eight months after the preceding Passover. It follows that the pub lic ministry of John the Baptist had continued for at least a year and six months before his imprisonment. [If we place the imprisonment later, the ministry of John must be estimated as covering nearly two years.] § 28. The visit to Nazareth is inserted hero on the testimony of Luke 4 : 16 sq., which is supported by Matt. 4 : 13. The visit mentioned in Matt. 13 : 51 sq. ; Mark 6 : 1 sq., was later, aud took place after the raising of Jairus' daughter. § 29. That the call of the four Apostles belongs here, in accordance with Mark's order, is obvious ; since they were present with Jesus at the healing of the demoniac and of Peter's wife's mother, §§ 30, 31. — The three accounts all evidently refer to the same transaction. Luke relates more particularly the former part, including the putting off upon the lake in Simon's boat and also the miraculous draught ; and passes lightly over the latter part. Matthew and Mark, on the other hand, narrate the former part only generally, but the latter part with more detail. In the one part Luke introduces circumstances which the others omit ; iu the other part Matthew and Mark mention facts which Luke has not noted. The remark of Spauheim is here just : "The facts narrated by Luke are not contradicted by Matthew, hut only passed over. Nothing is more common than that circumstances omitted by one should be supplied by another ; lest the sacred writers should seem to have written by compact, or lest the readers should cleave to one and neglect the others." Dubia Evang. Tom. III. Dub. 72, vii. [The order here given is accepted by nearly all harmonists. The only difference is respecting the general view of the ministry, as fully stated at the beginning of this Part]. PART IV. our lord's second passover and the subsequent transactions until the third. §§ 36-66. § 36. In John 5, 2, the marginal reading of the English version is adopted, namely, "sheep gate " instead of "sheep market." [So R. V.] We know there was such a gate, Neh. 3:1; 12 : 39 ; but there is no mention of such a market. On the phrase " a feast of the Jews," John 5 : 1, turns mainly the question as to the duration of our Lord's public ministry. John notes distinctly three Passovers, John 2 : 13 ; 6 : 4 ; 12 : 1. If now this festival be another Passover, then our Lord's public labors continued during three and a half years ; if not, then the time of his ministry must, in all probability, be reckoned one year less. [On the Tripas chal and Quadripaschal theories, see Note on pp. 155, 156.] The only reasonable ground of doubt in this case is the absence [in most Greek manuscripts] of the article before the word signifying feast, or rather festival. Did the text read " the feast of the Jews," then, as most admit, it would with sufficient definiteness denote the Passover ; compare Matt. 26 : 5 ; Luke 2 : 42 ; John 4 : 45 ; 11 : 56, etc. [The article is found in several of the best Greek mss., and is accepted by Tisehendorf. The Revised Version properly gives it a place in the margin. If it is accepted, the reference to the Passover seems certain. Even if rejected, the pass age may refer to this great festival. The arguments of Dr. Robinson whieh follow serve to show that even in the absence of the article the passage refers to a Pass over, namely, the second in our Lord's public ministry.] 1. The same word without the article is put definitely for the Passover, in the phrase "at the feast," Matt. 27 : 15 ; Mark 15 : 6 ; Luke 23 : 17. Compare John 18 : 39. [Similar instances are quite common in New Testament Greek, and also in the Greek version of the Old Testament.] 2. It is not probable that John means here to imply that the festival was indefi nite or uncertain. Such is not his usual manner. The Jewish festivals were to him the measures of time ; and in every other instance they are definitely specified. So the Passover, John 2 : 23 ; 12 : 1 ; even when Jesus does not visit it, 6 : 4 ; and also r/hen it is expressed only by the feast, 4 : 45 ; 11 : 56 ; 12 : 12, 20, etc. So, too, the 168 NOTES. — THE FESTIVAL IN JOHN V. 1. [Part IV. festival of Tabernacles, 7:2; and of the Dedication, 10 : 22. This is all natural in him ; for an indefinite festival could afford no note of time. 3. The plucking of the ears of grain by the disciples (§ 37 and note), shows that a Passover had just been kept ; whieh tallies accurately with the visit of our Lord to Jerusalem. [There might have been a few weeks intervening between the Passover and this act of the disciples, as indeed is implied in Andrews' theory. The harvest was not over until some time after the Passover. However, the reference to the grain shows the time of the year, and the harvest could not have been either that of tlie last year of our Lord's ministry, or that following the first Passover.] 4. This feast could not have been the festival either of Pentecost or of Tabernacles next following our Lord's first Passover. He returued from Judaea to Galilee not until eight mouths after that Passover, when both these festivals were already past ; see the Note on § 25. — That it might by possibility have been the Pentecost after a second Passover not mentioned, and before that in John 6 : 4, cannot perhaps be fully disproved ; but such a view has in itself no probability, and is apparently enter tained by no one. At any rate it also would give the same duration of three and a half years to our Lord's ministry. 5. Nor can we well understand here the festival of Purim, which occurred on the fourteenth and fifteenth of the month Adar or March, one month before the Passo ver ; see Esth. 9 : 21, 22, 26-28. Against this the following considerations present themselves : (a.) The Jews did not go up to Jerusalem to celebrate the festival of Purim. The observance of it among that people throughout the world consisted solely in reading the Book of Esther in their synagogues on those days, and making them " days of feasting and joy and of sending portions [dishes] one to another and gifts to the poor ;" Esth. 9 : 22 ; Jos. Ant. xi. 6, § 13 ; Reland, Antiqq. Heb. IV. 9. But the "multitude," John 5 : 13, seems to imply a concourse of strangers at one of the great festivals. — (b.) It is very improbable that Jesus would have gone up to Jerusalem at the Purim, to which the Jews did not go up, rather than at the Passover, which occurred only a month later. His being once present at the festival of Dedication (John 10 : 22) is not a parallel case ; since he appears not to have gone up for that purpose, but this festival occurred while he remaiued in or near Jerusa lem after the festival of Tabernacles ; John 7:2 sq. — (c.) The infirm man was healed on the Sabbath, John 5 : 9, which Sabbath belonged to the festival, as the whole context shows ; John 5 : 1, 2, 10-13. But the Purim was never celebrated on a Sabbath ; and when it happened to fall on that day, was regularly deferred ; see Reland, 1. c. [See also (Introductory Note to Part III.) the objection to Purim, from the brief interval into which this view compresses the early Galilaean ministry.] 6. The main objection urged against taking this festival as a Passover is the cir- circumstance that, in such case, as our Lord did not go up to the Passover spoken of iu John 6 : 4, but only at the subsequent festival of Tabernacles, in John 7 : 2 sq., he would thus have absented himself from Jerusalem for a year and six months ; a neglect, it is alleged, inconsistent with his character and with a due observance of the Jewish law. But a sufficient reason is assigned for this omission, namely, " be cause the Jews sought to kill him," John 7:1; comp. 5 : 18. It obviously had been our Lord's custom to visit the Holy City every year at the Passover ; and because, for the reason assigned, he once let this occasion pass by, he therefore went up six mouths afterwards at the festival of Tabernacles. All this presents a view perfectly natural, and covers the whole ground. Nor have we any right to assume, as many do, that our Lord regularly went up to Jerusalem on other occasions besides those specified in the New Testament. [7. We only add that the parable of the barren fig-tree (Luke 13 : 6-9) has been used in support of the three years' ministry. In itself it is not conclusive, though urged by able commentators ; yet it adds another probability to the many named above.] In this instance, the most ancient view is that which interprets the festival as a Passover. So Irenaeus in the third century ; and the same view was adopted by Eu- sebius, Theodoret, and others ; and in later times has been followed by Luther, Scaliger, Grotius, Lightfoot, Le Clerc, Lampe, Hengstenberg, etc. [Jerome, how ever, distinctly states the Ti-inasehal view.] Cyril and Chrysostom held to a Pente cost ; aud so, in modern times, Erasmus, Calvin, Beza, Bengel, etc. The festival of §§36-41.] NOTES. —THE SERMON ON THE MOUNT. 169 Purim was first suggested by Kepler ; and at the present day this is the only view, aside from the Passover, that finds advocates. Those who hold it, as Hug, Meander, Olshausen, Tholuek, Meyer (Liicke and De Wette leave the question undecided), regard John 6 : 4 as having reference to the second Passover during our Lord's ministry ; which thus becomes limited to two and a half years. [For a full discus sion for and against Purim, see Lange's Commentary, John. Dr. Lange defends Purim, and Dr. Schaff gives the other side. See also Andrews and McClellan, for the reference to the Passover ; and against it the authors cited iu the Introductory Note to Part III., p. 165.] § 37. The circumstances here narrated show that a Passover had just been cele brated ; see the Note on § 25. The " second sabbath after the first " [literally " sec ond-first sabbath," see R. V. margin], in Luke 6 : 1, was probably the first Sabbath after ihe second day of the Passover or of unleavened bread ; that is, the first of the seven Sabbaths reckoned between that day and Pentecost. Our Lord would seem to have hastened away from Jerusalem ; for which a reason is found in John 5 : 16, 18. [Both the reading and the interpretation are doubtful. The authorities against the term would be regarded as decisive in ordinary cases : but here the word is so difficult that its very difficulty becomes a strong argument iu favor of its genuineness. Be sides, many Fathers refer to it directly. It seems, however, to have arisen from a marginal note made to distinguish this from the Sabbaths mentioned in Luke 4 : 31, and 6 : 6. The interpretations are many, and that given above by no means a necessary one. Yet as far as the entire occurrence is concerned the date is fixed as immediately before or during the harvest, which would be after the Passover, in all probability. This remains the strongest positive proof of the three years' ministry.] § 40. The appointment of the Twelve follows here, according to Mark and Luke. Matthew gives their names in 10 : 2-4, as having been already appointed. Lebbaeus, called also Thaddaeus by Matthew and Mark, is the same as Jude the brother of James in Luke. [Tisehendorf reads " Lebbaeus " in Matthew ; AVestcott and Hort, " Thaddaeus " ; the received text combines the two, but without sufficient authority.] The epithet Zelotes, Zealot, is the Greek translation of the Hebrew word Cananazan, Zealot. [The R. V. in Matt. 10 : 4 ; Mark 3 : 18, renders " Cananaean," giving "Or, Zealot" in the margin.] Nathanael, who is mentioned with the Apostles in John 21 : 2, was probably the same as Bartholomew, who elsewhere also is coupled with Philip ; see John 1 : 45 sq. § 41. The Sermon on the Mount follows here, in accordance with the order of Luke. The correctness of this order, so far as it respects Matthew, depends on the question : Whether the discourse as reported by the two Evangelists is one and the same, and was delivered on the same occasion ? This question is answered at the present day by interpreters, with great unanimity, in the affirmative ; and mainly for the following reasons : — • 1. The choice of the Twelve by our Lord, as his ministers and witnesses, furnished an appropriate occasion for this public declaration respecting the spiritual nature of his kingdom, and the life and character required of those who would become his true followers. Luke expressly assigns this as the occasion ; and although Matthew is silent here and elsewhere as to the selection of the Apostles, yet some passages of the discourse, as reported by him, seem to presuppose their previous appointment as teachers ; see Matt. 5 : 13, 14 ; 7:6. 2. The beginning and the end of both discourses, and the general course of thought in both, exhibit an entire accordance one with the other. 3. The historical circumstances which follow both discourses are the same, namely, the entrance into Capernaum and the healing of the centurion's servant. The main objection which has been felt and urged against the identity of the two discourses is the fact that Matthew's report contains much that is not found in Luke ; while, on the other hand, Luke adds a few things not found in Matthew, as w. 24-26, 38-40, 45 ; and, further, his expressions are often modified and different, as in w. 20, 29, 35, 36, 43, 44, 46. But this objection vanishes, if we look at the different objects which the two Evangelists had in view. Matthew was writing chiefly for Hebrew Christians ; and it was therefore important for him to bring out, in full, the manner in which our Lord enforced the spiritual nature of his dispensa tion and doctrine, in opposition to the mere letter of the Jewish law and the teach- 170 NOTES. — THE SERMON ON THE MOUNT. [Part IV. ing and practice of the Scribes and Pharisees. This he does particularly, and with many examples, in Matt. 5 : 18-38 ; 6 : 1-34. Luke, on the contrary, was writing mainly for Gentile Christians : and hence he omits the long passages of Matthew above referred to, and dwells only upon those topics which are of practical impor tance to all. In other respects the discourses, as given by the two writers, do not differ more than is elsewhere often the case in different reports of the same dis- ( course. Compare Matt. 24 : 1^2 with Mark 13 : 1-37 and Luke 21 : 5-36 ; also Matt. 28 : 5-8 with Mark 16 : 6-8 and Luke 24 : 5- 8. See, also, the Note on § 15. Some, in order to avoid the like difficulty, have supposed that our Lord first held the longer discourse in Matthew before his disciples on the top of the mountain ; and afterwards descended and delivered the same in the briefer form of Luke to the mul titudes below. But this is unnecessary ; and the order of circumstances would seem rather to have been the following : Our Lord retires to the mountain and chooses the Twelve ; and with them descends to the multitudes on the level place or plain, where he heals many. (§ 40.) As they press upon him, he again ascends to a more elevated spot, where he can overlook the crowds and be heard by them ; and here, seating himself with the Twelve around him, he addresses himself to his disci ples in particular and to the multitudes in general. See Matt. 5 : 1, 2 ; Luke 6 : 20 ; also Matt. 7 : 28 ; Luke 7:1. The mountain where these events took place was doubtless some part of the high ground on the west of the Lake of Tiberias, not far from Capernaum. The Romish church has the tradition that the singular hill called Tell Hattin, or Kurun Hattin, was the spot ; and that hill is hence known to travellers as the Mount of Beatitudes. But this eminence is at least seven or eight miles distant from any probable site of Capernaum ; which seems inconsistent with Matt. 8:5; Luke 7 : 1. And further, this tradition is current only among foreign Latin monks, and cannot be traced back, even among them, beyond the twelfth century ; while the Greek church, which has been native upon the soil from the earliest centuries, knows nothing of it, and has indeed no tradition whatever connected with the Sermon on the Mount. See Bibl. Researches in Palestine, III. p. 240. In Matt. 6 : 1 the marginal reading of the English version [and the text of the R. V.] is inserted in the text, namely, "righteousness" instead of "alms." This is in accordance with all the critical editions of the Greek Testament, and also with the context ; for the word " righteousness " is here general, including the subsequent specifications of alms, v. 2, prayer, v. 5, and fasting, v. 16. [The references to locality and other minute circumstances forbid the view that these discourses are merely summaries of our Lord's teachings during the early part of the Galilaean ministry. Recent travellers favor the traditional site of the Mount of Beatitudes. The "level place " is supposed to be a small plateau on the side of tbe mountain. There is no reason for insisting that the place was very near Capernaum, and the Horns of Hattin would be a convenient locality for the assem bling of multitudes from various regions ; compare the detailed statements of Mark and Luke, especially the former. See Stanley, Sinai and Palestine, p. 360, 361.] § 42. In Matthew the centurion seems to come in person to Jesus ; in Luke he sends the elders of the Jews. This diversity is satisfactorily explained by the old law maxim : Qui facit per alium, facit per se, " What one does by another, he does himself." Matthew narrates briefly ; Luke gives the circumstances more fully. In like manner, in John 4 : 1, Jesus is said to baptize, when he did it by his disciples. In John 19 : 1, and elsewhere, Pilate is said to have scourged Jesus ; certainly not with his own hands. In Mark 10 : 35 James and John come to Jesus with a certain request ; in Matt. 20 : 20 it is their mother who prefers the request. In 2 Sam. 24 : 1 God moves David to number Israel ; in 1 Chr. 21 : 1 it is Satan who provokes him. § 44. Matthew places this narrative after the sending out of the Twelve ; Matt. 11 : 1, 2. This appears to be too late ; for during their absence John was beheaded ; see Mark 6 : 30 ; Matt. 14 : 13. The order of Luke is therefore retained. Our Lord was probably at or near Capernaum ; comp. § 45. § 48. The order of Mark is here resumed, who places these transactions next after the appointment of the Twelve, omitting the Sermon on the Mount and other inter vening matters. The narrative of Luke is obviously parallel, although given by him §§41-57.] NOTES. -THREE DAYS AND THREE NIGHTS, ETC. 171 in a different place. See Introd. Note to Part VI. p. 175. [The position of the events recorded in Luke 11 : 14-13 : 9 is very difficult to detenu inc. The entire passage forms a part of that great division of Luke's (iospel whieh is otherwise pe culiar to that Evangelist (chaps. 9 : 51-18 : 14). Most harmonists give chap. 11 : 14-35 the position here assigned ; but a number of them place chaps. 11 : 37-13 : 9 after the departure from Galilee ; comp. § 81. It is difficult to account for the re markable correspondence between the accounts of Matthew and Luke in §§ 48, 49, unless they refer to the same miracle and discourses. But it seems equally difficult to disconnect § 51 from what precedes in Luke.] § 49. The specification iu Matt. 12 : 40, that Jesus should be " three days and three nights " in the sepulchre, seems at first view not to harmonize with the account of his burial and resurrection. From these latter it appears that he was laid in the tomb before sunset on the sixth day of the week, or Friday, and rose again quite early ou the first day of the week, or Sunday, having lain in the grave not far from thirty-six hours. See §§ 159, 160, and Notes. This accords with the usual formula which our Lord employed in speaking of his resurrection, namely, that " he should rise on the third day ; " Matt. 16 : 21 ; 20 : 19 ; Luke 9 : 22 ; 18 : 33, etc. Equiv alent to this is also the expression, " after three days I will rise again," Matt. 27 : 63; Mark 8 : 31 ; John 2 : 19, etc. [In Mark 9 : 31 ; 10 : 34, which are strictly parallel with those cited from Matthew and Luke, the correct reading is " after three days ; " so R. V.] This latter idiom is found also in John 20 : 26, where eight days is put for a week. [Compare, also, Mark 9 : 2, "after six days," with Luke 9 : 28, " about eight days."] In the present instance, Matt. 12 : 40, the apparent difficulty arises from the form of the expression " three days and three nights," which our Lord uses here, and here alone, because he is quoting from Jonah 1 : 17. The phrase "day and night" doubtless in itself implies a day and night of twenty-four hours. But the Hebrew form of expression for three days and three nights was likewise used generally and in definitely for three days simply ; as is obvious from 1 Sam. 30 : 12 (compared with v. 13), and from the circumstances there narrated. Such, also, is manifestly the case here. § 51. The order here connects back with Luke 11 : 36, in § 49. Jesus receives the invitation of the Pharisee while he was speaking. See Introd. Note to Part VI. p. 176. [There can be no doubt that §§ 51-53 belong together, and the phrase above cited seems to connect them with Luke 11 : 36. It is not correct to explain " while he was engaged in teaching," that is, in general. After renewed investigation we accept the order of Dr. Robinson. Vv. 45-52 resemble parts of the discourse pro nounced against the Pharisees in the temple a few days before our Lord's death. Hence some identify them ; but Luke definitely fixes the place here, and all three Synoptists indicate that the Scribes and Pharisees were denounced at the time indi cated by Matthew.] § 52. Luke (chap. 12) is directly connected with the preceding by the phrase in the mean time, meanwhile. » § 53. The order is here fixed by v. 1. § 54. The order here depends on- Matt. 13 : 1 ; the intervening events in §§ 51-53 being supplied by Luke. The place may be Capernaum ; but this is not certain. § 56. Mark here fixes the order of time, " the same day at evening." The inci dent of the Scribe and of another disciple, which Matthew gives definitely here, is related by Luke in a wholly different connection without any note of time. It is transferred hither, because it is of such a nature that it cannot well be supposed to have been so exactly repeated at two different times. The conversation takes place as our Lord was on his way from the house (Matt. 13 : 36) to the boat. § 57. [A reference to this section will show the great variations in the name of the inhabitants of the region visited. The Authorized Version is undoubtedly incor rect in all three Gospels. It seems probable that the people bore all three names : Gadarenes, Gerasenes, and Gergesenes. The last seems to be the correct reading in Luke (R. V. " Gerasenes," however). Gadara was the capital city of Peraea, and would give the name to the inhabitants of the entire district ; " Gergesenes " may be derived from the old term " Girgashites," while Gerasa was the name of a city quite remote from the lake. The opinion is, however, now prevalent that there was 172 NOTES. — THE DEMONIACS OF GADARA, ETC. [Part IV. a city near the lake, named Gergesa or Gerasa. All the terms are appropriate, and the apparent discrepancy is only a mark of independence and truthfulness.] Mark and Luke speak of only one demoniac ; Matthew of two. Here the maxim of Le Clerc holds true : Qui plura narrat, pauciora complectitur ; qui pauciora memo- rat, plura non negat ; which may here be thus applied : " He who speaks of two, in cludes also the one ; he who mentions only one, does not deny the two." Something peculiar in the circumstances or character of one of the persons rendered him more prominent, aud led the two former Evangelists to speak of him particularly. But their language does not exclude another. See Bibliotheca Sacra, 1845, p. 169. §§ 58, 59. The call of Levi or Matthew is placed by the three Evangelists imme diately after the healing of the paralytic in Capernaum ; see §§ 34, 35. Very natu rally, too, they all three connect with his call an account of the feast which he after wards made for Jesus ; in order to bring together and present at once all that was personal to Matthew. But from Matt. 9 : 18 it appears that, while our Lord was re clining and discoursing at that feast, Jairus comes to beseech him to visit his daugh ter lying at the point of death ; and Jesus goes with him. Now this transaction, according to Mark and Luke, did not happen until just after the return from the eastern shore of the lake. Hence the narrative of the feast is also to be transferred to this place ; and that, too, the more certainly, because the Twelve appear to have' also been present at it ; see Matt. 9 : 10 ; Mark 2 : 15. [The feast and call of Mat thew are placed together by all three Synoptists ; and yet, if we can make any de duction whatever in regard to the order of events in the Gospels, we must separate them. This is suggestive in reference to other questions of harmony. The only considerable deviation from the chronological order in Mark is contained in § 58, chap. 2 : 15-22.] § 62. In Matt. 10 : 10 the Twelve arc instructed not to provide a staff ; in Mark 6 : 8 they are told not to take anything save a staff only. Here Matthew refers to providing beforehand for the journey ; Mark, to what they may actually take along with them. [In Luke the singular, " staff," is the correct reading ; this was altered to " staves " to avoid the apparent conflict with Mark's account. Mark is more exact ; Luke's statement is to be interpreted by that of Matthew.] §§ 63, 64. While the Twelve are absent preaching in the name of Christ, Herod causes John the Baptist to be beheaded, in the castle of Machaerus at the southern extremity of Peraea near the Dead Sea ; Jos. Ant. xviii. 5, § 2. In consequence of the preaching of the Apostles, Herod hears the fame of Jesus ; is conscience-smit ten ; and declares him to he John, risen from the dead. The disciples of John come and tell Jesus, and the Twelve also return with the same intelligence ; upon which Jesus retires to the northeastern coast of the lake, not far from the northern Beth saida or Julias ; see Bibl. Res. in Palest. III. p. 308. All these events seem to have taken place near together. Matthew and Mark narrate the death of the Baptist in explanation of Herod's declaration. The account of his imprisonment is transferred to § 24. According to John 6 : 4, the Passover was at hand, namely, the third during our Lord's ministry. John, therefore, had lain in prison not far from a year and six months ; and was beheaded about three years after entering upon his ministry. See Note on § 25. §§ 65, 66. From the region of the northern Bethsaida or Julias, the disciples em- hark for Bethsaida of Galilee, Mark 6 : 45 ; or for Capernaum, according to John 6:17. [It is evident from Luke 9 : 9 that the miracle had taken place near Beth saida Julias (northern Bethsaida). It is doubtful whether there was a western Bethsaida, although Dr. Robinson strongly advocates that view. The passage in Mark 6 : 45 can be explained as meaning that the disciples were to go by boat north ward and then to cross the lake. This agrees better with the fact that " the wind was contrary." The only specific mention of Bethsaida of Galilee is in John (12 : 21), and this may be explained by the fact that the city was partly in Galilee, being on both sides of Jordan where it enters the lake ; compare Andrews, pp. 211-217.] They land on the plain of Gennesaret, Matt. 14 : 34 ; Mark 3 : 53. The next day the multitudes follow in boats to Capernaum seeking for Jesus, and find him there ; John 6 : 24, 25, 59. It follows as a necessary conclusion that Capernaum was on or near the plain of Gennesaret ; most probably at its northeastern extremity. For §§57-80.] NOTES. — THE DECAPOLIS, ETC. 173 the topography of this region, see Bibl. Res. in Palest. III. p. 288 sq. : comp. p. 282 sq. In John 7:1a reason is assigned why Jesus did not go up at this time to the Passover mentioned in John 6 : 4. This was the third Passover during his ministry. PART V. FROM OUR LORD'S THIRD PASSOVER UNTIL HIS FINAL DEPARTURE FROM GALILEE AT THE FESTIVAL OF TABERNACLES. §§ 67-82. § 67 sq. The order of events, as far as to § 79 inclusive, is in accordance with both Matthew and Mark ; with whom Luke also coincides, so far as he touches upon the same transactions. § 68. Jesus retires from Galilee, first to the region of Tyre and Sidon, then to the Decapolis, and afterwards to the district of Caesarea Philippi. All these were dis tricts not under the jurisdiction of Herod ; whose domain included Galilee and Pe- raea. Not improbably Jesus may have withdrawn from Galilee at this particular time because the attention of Herod had been thus turned to him after the death of John the Baptist ; and perhaps, too, on account of Herod's temporary presence in that province, by which his own personal danger would naturally be increased. See the Note on §§ 63, 64. [The tide of popularity had turned after the discourse at Capernaum (§ 66), and the hostility of the Pharisees became pronounced.] § 69. The Decapolis was on the S. and S. E. of the Lake of Tiberias. It included Scythopolis (Bethshean), Gadara, Hippo, Pella, Gerasa ; the names of the other cities being less certain. Our Lord, in returning from Tyre and Sidon, probably passed through Galilee. [The correct text in Mark 7 : 31 indicates that he did not pass through Galilee, but made a circuit " through Sidon," passing northward, then eastward, reaching the eastern shore of the lake after traversing the northern part of the Decapolis at the foot of the Lebanon range.] The feeding of the four thou sand obviously took place in the Decapolis ; since Jesus immediately afterwards passes over the lake to Magdala on its western shore. [The correct reading in Matt. 15: 39 is "Magadan."] § 72. The healing of the blind man at the northern Bethsaida is related only by Mark. It took place on the way from the eastern shore of the lake toward Caesarea Philippi, now Banias. [§ 73. This is the turning-point in the training of the Twelve, a crisis in our Lord's ministry. Notice that Matthew only tells of the saying : " Thou art Peter," etc. The emphasis seems to rest on what is common to the three narratives.] § 74. The phrase " after three days " of Mark 8 : 31 is equivalent to " the third day " of Matt. 16 : 21 ; Luke 9 : 22. See the Note on § 49. [The former phrase is invariably used by Mark, according to the correct text.] § 75. On Matt. 17 : 12, see the Note on § 18. § 80. The sending out of the Seventy obviously took place at or near Caper naum ; see vv. 13, 15. It comes therefore here in its order, before our Lord leaves Galilee to go up to the festival of Tabernacles. The words " after these things," in v. 1, refer to the general series of events narrated in the preceding chapter ; not to v. 51 sq. in particular. The incident of the Scribe, which there follows (v. 57 sq.), was in fact much earlier ; see in § 56 and Note. [The difficulties connected with harmonizing Luke's narrative are discussed very fully in the Introd. Note to Part VI. Most recent harmonists, even those who agree in the main with Dr. Robinson, differ from him in regard to the time when the Seventy were sent out. Those who do not accept a return to Galilee, after the festival of Tabernacles, usually place Luke 9 : 51-56 before the sending out of the Seventy (see Note on § 81), and regard the visit to Jerusalem (John 9 : 10 sq.) as an incident in the great journey from Galilee to death, which is spoken of in such solemn terms by Luke (9 : 51). There is much to commend this view. The send ing of the Seventy, on this theory, took place during the journey from Galilee, to 174 NOTES. — THE SENDING OF THE SEVENTY, ETC. [Part V. which our Lord did not return until after his resurrection. The journey was not direct, but led through part of Samaria (comp. §§ 81, 82), probably through part of Peraea (comp. Matt. 19 : 1, 2 ; Mark 10 : 1, whieh may be placed, with equal pro priety, in connection with the return of the Seventy), and certainly through part of Judaea (see next paragraph). The Seventy probably went in advance along this route, and returned after a short interval ; whether before or after the festival of Tabernacles is very uncertain. During part of this journey, onr Lord left his fol lowers, aind made a brief visit to Jerusalem alone during the festival of Tabernacles (§§ 83, etc.). This theory would compel us to place Luke 9 : 51-56 before 10 : 1-16, but does not of necessity involve any other change in Dr. Robinson's arangement at this point. Andrews accepts a return to Galilee after the festival of Tabernacles, placing John 7 : 2-10, 21 (all of which he refers to that visit to Jerusalem) before the final departure from Galilee (Luke 9 : 51) and the sending out of the Seventy. There are various other arrangements, but the main question at this point is whether the Seventy were sent out before or after the festival of Tabernacles. A more diffi cult question is that respecting the number of events which are to be connected with that festival ; see Notes on §§ 86, 87.] According to Luke 10 : 1, the Seventy were to go to every city and place whither our Lord himself would come. To what part of the country, then, were they sent ? Not throughout Galilee ; for Jesus apparently never returned to that province ; and, besides, both himself and the Twelve had already preached in all the towns and vil lages. Not in Samaria ; for he merely passes through that district without making any delay. Possibly into some parts of Judaea, whither our Lord himself afterwards came ; but more probably along the great valley of the Jordan and throughout the populous region of Peraea, which our Lord traversed and where he taught, after the festival of Dedication, and as he for the last time went up to Jerusalem ; see John 10 : 40 ; Matt. 19 : 1 ; Mark 10 : 1 ; Luke 13 : 22. — In accordance with this view the return of the Seventy took place in Jerusalem or Judaea, not long before the festival of Dedication (§ 89) ; immediately after which festival Jesus withdrew into Peraea to follow up their labors, John 10 : 40 sq. See Introd. Note to Part VT. p. 176. [See also the preceding paragraph.] Our Lord's instructions to the Seventy have a striking resemblance to those given to the Twelve ; see in § 62. § 81. Our Lord evades the hypocritical urgency of his relatives, and afterwards goes up to the festival more privately ; that is, with less of public notoriety and without being followed as usual by crowds. The journey mentioned in Luke 9 : 51 was obviously his last journey from Galilee to Jerusalem ; and v. 53 shows that he was passing on rapidly and without delay. In both those circumstances, Luke ac cords with John ; and the two accounts are therefore properly arranged together. See more in Introd. Note to Part VI. p. 175. [John 7 : 9 favors the view that the final departure from Galilee had not yet taken place ; hence Dr. Robinson's ar rangement.] § 82. The healing of the ten lepers evidently connects itself with the same journey through Samaria, and is narrated by Luke out of its proper order. Compaire the in cident of the Scribe and another, Luke 9 : 57 sq., and see the Note on § 56. [The date of this incident is very doubtful. The position it occupies in the Gospel con nects it with the final journey to Jerusalem immediately before the Passover or with some excursion from Ephraim after the raising of Lazarus. But the mention of " the midst of Samaria and Galilee " seems opposed to this view, and in favor of placing it here. The Am. Company favor the rendering : " along the borders of," whieh points more conclusively to the earlier journey. Greswell, Stroud, Thomson, Tisehendorf, and Andrews accept the order of Luke, though differing among them selves as to the exact relation of that part of Luke to the narrative of John. If Luke's order is followed, it becomes necessary to refer v. 11 to a journey from Ephraim to Jerusalem, during which occurred all the events which follow in Luke's narrative up to the point where Matthew and Mark again become parallel. So Meyer and many others. See Introd. Note to Part VI., and the various theories of the order of events added there.] § 80-Lntrod. § 83.] NOTES. — ORDER OF JOHN AND LUKE. 175 PART VI. THE FESTIVAL OF TABERNACLES, AND THE SUBSEQUENT TRANSACTIONS UNTIL OUR LORD'S ARRIVAL AT BETHANY SIX DAYS BEFORE THE FOURTH PASSOVER. §§ 83-111. Introductory Note. — Order of John and Luke. In this interval of time, from the festival of Tabernacles to our Lord's last arrival at Bethany, we encounter one of the most difficult portions of the whole Gospel harmony. According to John's narrative, Jesus, after leaving Galilee to go up to the festival of Tabernacles in October (.John 7 : 10), did not return again to Galilee ; but spent the time intervening before the festival of Dedication in December, probably in Jerusalem, or, when in danger from the Jews, in the neighboring villages of Judaea ; John 8 : 59 ; Luke 10 : 38 sq. Had Jesus actually returned to Galilee during this interval, it can hardly be supposed that John, who had hitherto so carefully noted our Lord's return thither after each visit to Jerusalem, would have failed to give some bint of it in this case also, either after chap. 8 : 59, or after chap. 10 : 21. But neither John, nor the other Evangelists, afford any such hint. [See, however, Note ou § 80. ] — Immediately after the festival of Dedication, Jesus withdrew from the machinations of the Jews beyond Jordan : whence he was recalled to Bethany by the decease of Lazarus ; John 10 : 40 ; 11 : 7. He then once more retired to Ephraim ; and is found again at Bethany six days before the Passover ; John 11 : 54 ; 12 : 1. Matthew and Mark contain no allusion at all to the festival of Tabernacles ; nor do we find any express mention of it in Luke. Yet Luke 9 : 51 is most naturally referred to our Lord's journey at that time ; and it implies, also, that this was his final departure from Galilee ; see Note on § 81. Luke and John are, therefore, here parallel. The circumstances of danger, which had induced Jesus during the sum mer to retire from Galilee in various directions (see Note on § 68), as well as the ap proach of the time when "he should be received up," are reasons of sufficient weight to account for his having transferred, at this time, the scene of his ministry and labors from Galilee aud the north to Jerusalem and Judaea, including excursions to the country on and beyond the Jordan. In regard to the transactions during the whole interval of time comprised in this Part, the Gospels of Matthew and Mark are silent ; except where they relate that our Lord, after his departure from Galilee, approached Jerusalem for the last time through Peraea and by way of Jericho, where he was followed by multitudes ; Matt. 19 : 1, 2 ; 20 : 29 ; Mark 10 : 1, 46. [Matt. 19 : 1, 2 and Mark 10 : 1 may, how ever, be referred to the journey mentioned in Luke 9 : 51.] With the transactions recorded by these two Evangelists during this last approach Luke also has some things parallel ; Luke 18 : 15-43. The arrival at Bethany is common to the three ; and in this they all accord with John : Matt. 21 : 1 ; Mark 11 : 1 ; Luke 19 : 29 ; John 12 : 1, 12 sq. There exists consequently no difficulty in harmonizing Matthew and Mark and so much of Luke as is parallel to them (18 : 15 sq.) with John. But in Luke, from chap. 9 : 51, where Jesus leaves Galilee, to chap. 18 : 14, where the record again becomes parallel with Matthew and Mark, there is a large body of matter peculiar for the most part to Luke, and relating prima facie to the time subsequent to our Lord's departure from Galilee. How is this portion of Luke's Gospel to be arranged and distributed, in order to harmonize with the narrative of John ? Harmonists have hitherto generally assumed a return of our Lord to Galilee after the festival of Tabernacles : and this avowedly in order to provide a place for this portion of Luke's Gospel. But the manner in which it has been arranged, after all, is exceedingly various. Some, as Le Clerc, insert nearly the whole during this sup posed journey. Others, as Lightfoot, assign to this journey only what precedes 176 NOTES. — ORDER OF JOHN AND LUKE. [Part VI. Luke 13 : 23, and refer the remainder to our Lord's sojourn beyond Jordan ; John 10 : 40. In like manner Schleiermacher, Neander, Olshausen, and others assume a return to Galilee before the festival of Dedication, but differ greatly in their distri bution of this part of Luke. If now we examine more closely the portion of Luke in question (9 : 51-18 : 14), we perceive that, although an order of time is discoverable in certain parts, yet as a whole it is wanting in exact chronological arrangement. It would seem almost as if, in this portion peculiar to Luke, that Evangelist, after recording many of the earlier transactions of Jesus in Galilee in accordance with Matthew and Mark, had here, upon our Lord's final departure from that province, brought together this new and various matter of his own, relating partly to our Lord's previous ministry iu Galilee, partly to this journey, and still more to his subsequent proceedings, until the narra tive (in chap. 18 : 15) again becomes parallel to the accounts of Matthew and Mark. Such, for example, is the incident of the Scribe aud of another, in Luke 9 : 52 sq. — an occurrence of such a nature that we cannot well suppose it to have happened twice, and which Matthew narrates at Capernaum, on the occasion of our Lord's first excursion across the lake ; see § 56. The sending forth also of the Seventy evidently took place at or near Capernaum, chap. 10 : 1 sq. ; see § 80 and Note. The transactions narrated in chap. 10 : 17-11 : 13 have marks of chronological connec tion ; and the scene of them is obviously Jerusalem or its vicinity ; see §§ 86-89 and Notes. The healing of a demoniac and the consequent blasphemy of the Scribes aud Pharisees, in Luke 11 : 14, 15, 17 sq., is parallel with the same events in Matthew and Mark, which these two Evangelists describe as having occurred in Galilee ; see § 48 and. Note. With this passage, again, Luke 11 : 37-54 is immediately con nected ; see § 51 and Note. The transition to the next chapter (chap. 12) is made by a phrase marking proximity of time ; § 52 and Note. And, further, the words introducing Luke 13 : 1 show that the conversation there given (vv. 1—9) imme diately followed. — The remainder of this portion of Luke, chap. 13 : 10-18 : 14 (with the exception of chap. 17 : 11-19, which obviously connects itself with the journey in chap. 9 : 51), contains absolutely no definite notation of time or place, nor anything, indeed, to show that the events happened in the order recorded, or that they did not take place at different times and in different parts of the country. The only passage to which this remark does not perhaps fully apply is chap. 13 : 22-35. [On this passage, see below.] For these reasons, like Newcome, I have distributed Luke 9 : 51-10 : 16, and 11 : 14-13 : 9 (as also 17 : 11-19) in Parts IV. and V., as already specified, among the transactions of our Lord's ministry in Galilee, between his second Passover and his journey to the festival of Tabernacles. The remainder of this whole portion of Luke, namely, chaps. 10 : 17-11 : 13, and 13 : 10-17 : 10, as also 17 : 20-18 : 14, remains to be disposed of in the present Part. With many leading modern commentators, I prefer here to follow the narrative of John, and infer that our Lord did not again return to Galilee after the festival of Tabernacles. On this principle, therefore, the present Harmony is constructed. Hence, Luke 10 : 17-11 : 13 is inserted between the festival of Tabernacles and that of Dedication ; see the particulars in the Notes on §§ 86-89. [With this ar rangement, except as regards the mission of the Seventy, there is general agreement among recent commentators and harmonists, although there is diversity as to how many of the events narrated by John are to be placed at the earlier festival.] More difficult is it to assign the proper place for Luke 13 : 10-17 : 10, the trans actions recorded in which all cluster around or follow chap. 13 : 22, where Jesus is represented as travelling leisurely through the cities and villages towards Jerusalem. Now this journey cannot have been the same with that in Luke 9 : 51 and John 7 : 10, because there Jesus went up privately, while here he is accompanied by multitudes ; Luke 14 : 25. Nor can it have been a later journey from Galilee, for that in Luke 9 : 51 was the final one. Nor indeed were the Jews accustomed to go up from the country to Jerusalem at the festival of Dedication ; see Note on § 91. Lightfoot, Hor. Heb. on John 10 : 22. Besides, Luke 13 : 22 stands in connection with the warning received by our Lord against Herod, vv. 31-33 ; which, under the attendant circumstances, cannot well be regarded as having been given in Galilee, much less in Jerusalem. But Herod was lord also of Peraea ; and in that province he had im. Introd. §83.] NOTES. — ORDER OF JOHN AND LUKE. 177 prisoned and put to death John the Baptist ; Joseph. Ant. xviii. 5, § 2. It would therefore be natural that our Lord, who had been less known in that region, and who now appeared there, followed by multitudes, should receive warning of the danger he was thus incurring. Hence, I have ventured to assign this part of Luke (13 : 10-17 : 10) to that period of our Lord's life and ministry which was passed in Peraea after the festival of Dedication. Our Lord first withdrew soon after that festival from the plots of the Jews into Peraea, the province beyond Jordan : [" He went away again beyond Jordan into the place where John was at the first baptizing : aud there he abode. And many came unto him ; and . . . believed "] ; John 10 : 40-42. How long Jesus remained in that region before he was recalled by the death of Lazarus, can be only matter of conjecture. In that interval Lightfoot places all this part of Luke after chap. 13 : 22 ; see Opp. II. p. 39. In this I am unable to accord with that profound scholar ; because the language of John does not necessarily imply that our Lord at this time made any journey or circuit in Peraea itself. At least it could not then and there be said of him in any sense that ["he went on his way through cities and villages, teaching and journeying on unto Jerusalem "], Luke 13 : 22, for he had just de parted from Jerusalem, and was recalled to Bethany by a special message from the sisters of Lazarus ; John 11 : 3, 7. All this would seem to imply rather that Jesus remained during this excursion, at least mainly, in the district " where John had baptized ; " so that Martha and Mary knew at once where to send for him. It fol lows also as a natural inference that this first sojourn beyond Jordan could not well have been a long one, nor probably have occupied more than a few weeks out of the four months intervening between the festival of Dedication and the Passover. After the raising of Lazarus, Jesus again retired from the machinations of the Jews to [" the country near to the wilderness, into a city called Ephraim ; and there he tarried with the disciples "] ; John 11 : 54. The Evangelist John records nothing more of his movements, until he again appears in Bethany six days before the Pass over ; John 12 : 1. But the expression used by John as to his sojourn at Ephraim (literally, there he passed the time) does not preclude the idea of excursions from that place, nor of a circuitous route on his return to Bethany and Jerusalem at the Pass over. Now Matthew, Mark, and Luke affirm expressly that on this return Jesus went up to Bethany from Jericho ; aud the two former narrate as expressly that in thus reaching Jericho he had come ["into the borders of Judaea and beyond Jor dan"], where great multitudes followed him, and he healed them and taught them, as he was wont ; Matt. 19 : 1, 2 ; Mark 10 : 1. With all this the language of Luke 13 : 22 accords perfectly, as does also the mention of the multitudes in Luke 14 : 25. With this too accords Luke 13 : 31-35, including the warning against Herod and our Lord's reply ; as also the touching lamentation over Jerusalem, where Jesus was so soon to perish. With this accords, further, the fact that the narrative of Luke subsequent to the portion in question, namely, Luke 18 : 15 sq., is parallel with that of Matthew and Mark during this same journey ; see §§ 105-109. After a long consideration, therefore, I do not hesitate to refer Luke 13 : 22, with the transactions and discourses of whieh it forms the nucleus, mainly to a journey of our Lord through the populous region of Peraea on his return to Bethany after so journing in Ephraim. There may also have been excursions from that city to the neighboring villages of Judaea, or even to the Jordan valley. This city Ephraim I hold to be probably identical with Ephron and Ophrah of the Old Testament, and therefore apparently represented by the modern Taiyibeh, situated nearly twenty Roman miles N. N. E. of Jerusalem and five or six Roman miles N. E. of Bethel, on the borders of the desert which stretches along on the west of the Dead Sea and the valley of Jordan ; see the Note on § 93. It occupies a lofty site ; and from it one overlooks the adjacent desert, the Jordan with its great valley, and the moun tains of Peraea beyond, with the Saracenic castle er-Riibud, near 'Ajlun, in the nor thern part of Peraea, bearing about N. E. At the present day the hardy and indus trious mountaineers of this place have much intercourse with the valley, and til) the rich fields and reap the harvests of Jericho ; see Bibl. Res. in Palest. II. p. 121, y. 276. It was therefore quite natural and easy for our Lord, from this point, to cross the valley and the Jordan and then turn his course towards Jericho and Jerusalem, while at the same time he exercised his ministry among the cities and villages along 178 NOTES.— ORDER OF JOHN AND LUKE. [Part VI. the valley and in the eastern region. Thither, indeed, he not improbably had sent before him the Seventy disciples (see Note on § 80) ; and some parts of the same district he himself had already visited. I have therefore inserted the whole of Luke 13 : 10-17 : 10, perhaps for the first time, after the mention of our Lord's sojourn at Ephraim, as belonging naturally to that period and to this return-journey through Peraea. And then it only remained to let Luke 17 : 20-18 : 14 follow directly afterwards, because there is no mark nor authority for placing it anywhere else ; and because, too, it immediately precedes, and thus connects with, that portion of Luke which is subsequently parallel to Mat thew aud Mark. Not that I would by any means assert that all the events and the discourses of our Lord here given are recorded by Luke in their exact chronological order ; for this portion of his Gospel presents very much the appearance of a collec tion of discourses and transactions in themselves disconnected. Yet, as there are no marks nor evidence, internal or external, by which to arrange them differently, it seems hardly advisable, on mere conjecture, to abandon the order in which they have been left to us by Luke himself. If it be objected that this arrangement crowds too many incidents and discourses into this journey through Peraea, the reply is not difficult. Matthew and Mark con fine their previous narratives chiefly to Galilee, and give comparatively little of what took place later in Peraea. Luke, besides recounting the like events in Galilee, has a large amouut of matter peculiar to himself, without any definite notation of time and place ; and it is therefore not unnatural to suppose_ that an important por tion of it may relate to this last journey. Again, there is room for allowing to this journey in Peraea an interval of time amply sufficient for all these transactions, and in deed for many more. If we assume that our Lord's first sojourn beyond Jordan, his return to Bethany, and the subsequent departure to Ephraim, occupied even two months (which is a large allowance), there still remained nearly two months before the Passover in which to make excursions from Ephraim and also to traverse leisurely the distance through Peraea to Bethany, requiring in itself, at the utmost, not more than five days of travel. If now we compare the transactions thus spread out over these two months (or not improbably over a longer interval) with those recorded during the following six days next before the Passover (see Part VII.), we shall hardly be very strongly impressed with the idea that too much in proportion is thus allotted to this journey. [The main points of difference between the view above given and that of many — perhaps most — recent harmonists are as follows : — 1. The sending out of the Seventy is placed after the final departure from Galilee : see Note on § 80. 2. The healing of the ten lepers is regarded as standing in its proper chronological position in Luke's narrative ; see Note on § 82. 3. The healing of the blind man and the subsequent discourse (John 9 : 1—10 : 21) are connected with the festival of Tabernacles, not placed immediately before the festival of Dedication ; see Note on § 90. 4. The passage in Luke (11 : 14-13 : 9) which Dr. Robinson assigns to Part IV. is retained in the position given by Luke ; see Note on § 48. But the most judi cious are in doubt as to this point. Some assign parts of Matthew's parallel account to the later period. The place, on this theory, is supposed to have been near Jeru salem (Bethany) or in Peraea. 5. Luke 13 : 10-17 : 10 forms a continuous narrative (so Meyer), and the dis courses were uttered in Peraea. But Dr. Robinson connects this portion of Luke im mediately with 17 : 20 (17 : 11-19 being placed earlier), and regards the whole as occurring after the raising of Lazarus and the retirement to Ephraim. His position is ably defended above, and seems to be still tenable, notwithstanding the fact that most harmonists differ from him. The view now generally held is that Luke 13 : 10-17 : 10 must be placed before the raising of Lazarus, and that from 17 : 20 (or 17 : 11) onward belongs to a journey from Ephraim to Jericho and Bethany. See Andrews, Life of our Lord, pp. 345-362. This separation of the narratives of Luke into two distinct parts is usually defended in this way : First, in Luke 13 : 22 a journey is spoken of, which is identified by Andrews with that to the Feast of Dedi cation (John 10 : 22), but usually placed in connection with the retirement beyond Introd. § 83-§ 89.] NOTES. — ORDER OF JOHN AND LUKE, ETC. 179 Jordan (John 10 : 40) before the raising of Lazarus. The only advantage here is in joining the events in Luke which seem to have occurred in Portea with John's no tice of a retirement to that region. Second : Luke 17 : 11 speaks of a journey which is regarded as distinct from the previous one ; hence what follows is placed in connection with the last journey to Jerusalem, since John speaks of the retirement to Ephraim shortly before the last Passover (John 11 : 54, 55). Dr. Robinson, how ever, places Luke 17 : 11-19 at an earlier point in the history (see § 82), and thus obviates the necessity for this separation. Archbishop Thomson (Smith's Bible Dictionary and Speaker's Commentary, N. T., Vol. I.), places Luke 10 : 17-19 : 28 before the festival of Dedication, thus making John's narrative uninterrupted from chap. 10 : 22 up to the arrival at Bethany. This seems to conflict with the accounts given by the Synoptists of the journey to Jericho and Jerusalem (§§ 107-110). The main question, though connected with many incidental variations, is respect ing the position of the raising of Lazarus. It seems to form a fitting climax to our Lord's miracles ; hence the tendency to place it as late as possible in the history. Plumptre (in Ellicott's Commentary) assigns it a position after Matt. 20 : 16 ; Mark 10 : 31 ; Luke IS : 30 (§ 106). But it must in any case have preceded the healing of the blind men at Jericho (§ 109) ; hence it cannot have been the last miracle. Dr. Rob inson's view accepts only one other miracle after the raising of Lazarus, namely, the healing of the infirm woman on the Sabbath (§ 94, Luke 13 : 10-17). The reply of our Lord to the menaice of Herod (Luke 13 : 31-33) conveys the impression of a speedy approach of death, or at least of a speedy cessation of public activity. This gives an additional reason for placing the entire passage from Luke 13 : 10 onward at the later period. The various Lives of Christ and recent Commentaries give full discussions of the entire question. We have presented, as briefly as possible, the leading points of the various theories. Dr. Robinson's arrangement and his defense of it are left unal tered.] § 83. Jesus had now been absent from Jerusalem a year and six months since his second Passover. [§ 84. This entire section, including John 7 : 53, can scarcely be regarded as genu ine, in view of the weight of evidence, external and internal, against it. The most ancient and best authorities omit it, and those authorities whieh insert it present a great number of various readings. It is, however, likely to be a true story, though not written by John. Compare the Revised Version, which virtually rejects it from the text, but gives it a place in the margin. The omission of the passage would connect John 8 : 12 more closely with 7 : 53. As 7 : 37 speaks of the " last day, the great day of the feast" (a Sabbath), we may then assign 8 : 12-59 to the same day.] §§ 86, 87. Our Lord had left the temple, and apparently the city ; John 8 : 59. The healing of the blind man occurred later ; see the Note on § 90. [As John 7 : 37 refers to a Sabbath, and the blind man was healed on the Sabbath (John 9 : 14), there must have been an interval of a week at least, during which some of the events recorded by Luke (§§ 86-88) may have occurred. But most harmonists join John 9 : 1-10 : 21 with John 8 : 59, without accepting any recorded events as inter vening. The question is not an important one ; but some light is shed upon it by the results of textual criticism.] While thus absent from the city, and yet in its vi cinity, Jesus visits Bethany and is received by Martha and Mary. That visit is placed by Luke in immediate connection with the incident of the lawyer and the parable of the Good Samaritan, whieh therefore are inserted here. The seene of that parable also implies that it was spoken in the vicinity of Jerusalem and Beth any. [Andrews places the incident in the house of Martha and Mary, during the journey to Jerusalem at the festival of Dedication. In other respects the harmo nists agree quite closely.] § 88. Jesus repeats on this occasion the same model-form of prayer taught in the Sermon on the Mount, § 41. Luke's order is here retained, as there is no evidence by which to assign any other. [The briefer form of the correct text is an additional argument for the repetition.] § 89. Luke relates the return of the Seventy in immediate connection with their 180 NOTES. — HEALING OF THE BLIND MAN. [Part VI. appointment (Luke 10 : 1-16), evidently by anticipation. Their appointment ap pears to have been one of our Lord's last acts in Galilee ; and they went forth, prob ably into Peraea and elsewhere, while he proceeded to Jerusalem ; see the Note on § 80. Their return to him, at or near Jerusalem, is therefore here placed as late as may be before the festival of Dedication. [It seems better to place this return at an earlier period ; see additional Note on § 80, and comp. Andrews (Life of our Lord, pp. 339-345) on the purpose of sending out the Seventy.] § 90. With the healing of the blind man the discourse in John 10 : 1 sq. stands in immediate connection ; see chap. 9 : 40. And in the words of our Lord (John 10 : 26 sq.) spoken at the festival of Dedication there is a direct allusion to the figura tive representation of the shepherd and his sheep in the same discourse. This im plies that the same audience was then present, at least in part ; and, consequently, that the discourse in question had been delivered not long before. For these rea sons the healing of the blind man would seem also to have taken place near the be ginning of the festival of Dedication, or at least not long before. [The allusion to the discourse in John 10 : 1-18 is not decisive against its having been spoken shortly after the festival of Tabernacles, the interval being at most two months. But three weighty Greek mss. (and some versions) in John 10 : 22 have the reading which is given in the R. V. marg. : " At that time." In any case this shows the very early view of the connection. If the reading is accepted, then we must join John 9 : 1- 10 : 21 with the festival of the Dedication. The variation, apparently unnoticed by Dr. Robinson, confirms his view.] § 91. The festival of Dedication was instituted by Judas Maccabffius to commemo rate the purification of the temple and the renewal of the temple-worship, after the three years' profanation by Antiochus Epiphanes. It was held during eight days, commencing on the 25th day of the month Kislev, which began with the new moon of December. See 1 Mace. 4 : 52-59 ; 2 Mace. 10 : 5-8. Josephus calls it the fes tival of lights or lanterns, and speaks of it as a season of rejoicing ; Ant. xii. 7, §§ 6, 7. It was celebrated by the Jews, not at Jerusalem alone, like the great festivals of the law, but at home, throughout the whole country, by the festive illumination of their dwellings ; see Lightfoot, Hor. Heb. on John 10 : 22. ¦ — According to John's narrative, Jesus was now at Jerusalem, not because the Jews were accustomed to go up thither at this festival, but because he had remained in the vicinity since the fes tival of Tabernacles ; see the Introd. Note to Part VI. p. 177. The place [" where John was at the first baptizing "] (10 : 40) was " Bethany be yond Jordan." [There are several variations in the ancient authorities ; see Note on John 1 : 28. The R. V. marg. gives the Hebrew form of two : Bethabarah and Betharabah, the latter being found in the Codex Sinaiticus as a correction by a later hand (seventh century). The statement of Origen shows that the variations are older than our oldest manuscripts.] Nothing more is known as to its situation. On our Lord's sojourn here, and also the probable length of it, see the Introd. Note to Part VI. pp. 177, 179. § 93. As the Sanhedrin had now determined, in accordance with the counsel of Caiaphas, that Jesus should be put to death, he therefore withdraws from Jerusalem to a city called Ephraim " near to the wilderness ; " John 11 : 54. This place has only recently been identified with any modern site. There is, however, little reason to doubt that it was the same with the Ephraim or Ephron of 2 Chr. 13 : 19, and also with the Ephron of Eusebius and Jerome, nearly twenty Roman miles north of Jerusalem. It lay also near the desert ; and corresponds, therefore, in all these particulars with the modern Taiyibeh, a most remarkable and commanding site. See Bibl. Res. in Palest. II. p. 121-124. Indeed, the coincidence of circumstances leaves little room for question that Ephron and also Ophrah of the Old Testament, and Ephraim of the New, were all identical, and are all represented by the modern Taiyibeh. This then was the place to which our Lord withdrew. For our Lord's sojourn in Ephraim, and his return thence through Peraea to Beth any, see Introd. Note to Part VI. p. 177. For a fuller discussioii respecting the identity of Ephraim with Taiyibeh, see Greek Harmony, p. 233, 234, rev. edition. § 94. Matthew and Mark, having omitted all mention of our Lord's presence and teaching in Jerusalem at the festival of Tabernacles and that of Dedication, as like- §§89-109.] NOTES. — IN PER^A. NEAR JERICHO. 181 wise of the raising of Lazarus and other events, now resume their narrative by re lating that after Jesus had left Galilee he approached Jerusalem, as the Passover drew ni_jh, by passing through the country beyond Jordan. [The correct reading in Mark 10 : 1, properly rendered in the R. V. " into the borders of Judaea and be yond Jordan," leaves it even more doubtful whether the reference is to the last jour ney to Jerusalem. It seems far more likely that these verses sum up the final movement from Galilee toward Jerusalem, aud are strictly parallel with Luke 9 : 51 sq. See on pp. 173, 174.] Both Evangelists speak of the great multitudes that followed Jesus. Luke 13 : 10—21 is inserted here, because it precedes, and is connected with, the no tice of our Lord's journeying towards Jerusalem in Luke 13 : 22 ; see § 95 and Note. § 95. For the reasons why Luke 13 : 22 is arranged in this connection, see the In trod. Note to Part VI. pp. i76-179. For the appropriateness of this arrangement, so far as it respects vv. 31-35, see the same Note on p. 176, 177. The lamentation over Jerusalem in v. 34 arises naturally from the mention of that city in v. 33. Li Matt. 23 : 37 sq. the same lamentation is repeated in connection with our Lord's denunciation of the Scribes and Pharisees in Jerusalem. Luke's phrase, " Ye shall not see me," etc., is explained by the like phrase of Matthew, " Ye shall not see me henceforth," etc., implying that he was now about to withdraw from the world, aud that Jerusalem, which then rejected him, would not again be hold him, and enjoy the privilege of his presence, until compelled by his glorious manifestation to acknowledge him as the true Messiah. §§ 93-103. These sections are placed here for the reasons assigned in the Introd. Note to Part VI. p. 178. § 101. This section properly comes in here before § 105, where Luke is agaiii parallel with Matthew and Mark. § 107. This transaction properly occurred in Peraea ; as Jesus had not yet arrived at Jericho. The expression to go up is used of any journey to Jerusalem or Judaea ; see Luke 2:4; John 7:8; 12 : 20 ; Acts 18 : 22. § 103. In Matthew it is the mother of James and John who makes the request ; in Luke it is the two disciples themselves ; see the Note on § 42. § 109. Mark and Luke here speak of one blind m;m : Matthew of two. The case is similar to that of the demoniacs of Gadara ; see the note on § 57. [The R. V. accepts mauy corrections in the text, especially of Mark, who gives the most exact account.] More difficult is it to harmonize the accounts as to the place where the miracle was wrought. Matthew and Mark narrate it as having occurred when Jesus was depart ing from Jericho ; while Luke seems to describe it as happening during his approach to the city. Several ways of solving this difficulty have been proposed. 1. The language of Mark is : " they come to Jericho." This, it is said, may be understood as implying that Jesus remained some days at least in Jericho, where he would naturally visit points of interest in the vicinity ; as, for example, the fountain of Elisha, a mile or more distant. The miracle therefore may have been wrought, not when he was finally leaving Jericho for Jerusalem, but when he was occasionally going out of, and returning to, Jericho. So Newcome, Harm. Note on § 108. [The most probable solution is that Luke 18 : 35 refers to the first approach to Jericho, with which Luke, in a general way, connects the miracle ; that Matthew and Mark tell more exactly that it occurred " as they were going out," on some excursion dur ing the stay in that city ; while Luke 19 : 1 refers to the final passage through Jeri cho. This does least violence to the grammatical sense ; for " as he drew nigh " is less specific than the statements of Matthew and Mark.] 2. The Greek verb here rendered to draw nigh, it is said, may signify not only lo draw nigh, but also to be nigh or near. Hence, the language of Luke may include also the idea expressed by Matthew and Mark, that is, while he was still near the city. So Grotius, Comm. on Matt. 20 : 30. [This explanation is very generally rejected, and the extended lexical remarks of Dr. Robinson upon it are omitted. Luke does, quite often, carry on a narrative along one line, and then go back to take up another part of the history ; but among New Testament writers he is most exact in his use of verbs referring to travelling, and the expression used in 19 : 1 (R. V. : " was pass ing through ") compels ns to connect the story of Zacchaeus with that verse. Now 182 NOTES. — ORDER OF EVENTS. [Part VI. the view of Grotius does not meet the difficulty, unless Luke 19 : 1 is placed in order of time before 18 : 35. Mauy harmonists overlook the force of the tense iu 19 : 1, intimating that Zacchaeus lived out of the city, or that Luke anticipates.] 3. Less probable than either of the above is the solution of Lightfoot and others, who assume that Jesus healed one blind man before entering the city, and another on departing from it. [4. Still another view is that two different sites are referred to, the ancient one and that occupied in the time of Christ (so Farrar and others). This is possible, but does not seem probable. See Schaff's Bible Dictionary, p. 430.] [§ 110. This section in all its details points to the final departure from Jericho to Jerusalem. The journey referred to in ver. 28 took place, as is now generally held, ou Friday, the 8th of Nisan, one week before the crucifixion. The supper took place (see Notes on § 111) on Saturday evening, the 9th of Nisan, and the public entry to Jerusalem on Sunday, the tenth. The latter date was accepted by Dr. Rob inson in his earlier editions, and is restored in this. This affects the entire schedule of days given in Part VII., Introductory Note.] § 111. The phrase "out of the country," John 11 : 55, does not refer to the region of Ephraim •; for those coming from that vicinity would hardly have made such in quiries. The phrase therefore signifies from the country generally, as distinguished from Jerusalem ; compaue in Luke 21 : 21. " Six days before the Passover " is equivalent to " the sixth day " before that fes tival : see the Note on § 49. [In his earlier editions Dr. Robinson says : " As our Lord ate the paschal supper . on the evening following Thursday (whieh evening was reckoned in the Jewish man ner to Friday), the sixth day before it was Saturday, or the Jewish Sabbath. Ou that day, then, Jesus came to Bethany ; probably after a Sabbath da3''s journey." Iu his last edition he substitutes for this reckoning : " The sixth day before it was the first day of the week, reckoning hack as usual from Friday itself as one day." He concludes that the Jewish Sabbath was spent at Jericho. This latter result can be obtained only by counting Friday as one day, and also the assumed day of arrival as the sixth ; thus giving about four days instead of six. This is objectionable as a mode of reckoning, and does not suit the details of the his tory so well as the view that places the entry into Jerusalem on Sunday (10th Nisan) and the arrival at Bethany correspondingly earlier. Reckoning as the first day the 14th of Nisan, which was Thursday, if our Lord ate the Passover at the regular time (see Introductory Note to Part Vlll.), the arrival at Bethany would fall on Friday or Saturday, according to the mode of reckoning. Between these two days there is little to choose. The objection to Saturday (the Jewish Sabbath) arises from the implication that our Lord travelled on that day from Jericho to Bethany. The public entry into Jerusalem could not have taken place ou Saturday, hence an objection to Friday. The best solution seems to be as follows : our Lord journeyed from Jericho to Bethany on Friday, reaching there in the evening, probably about the beginning of the Jewish Sabbath. Most of the company from Jericho go on to Jerusalem, but he remains at Bethany during the Sabbath. In the evening the supper was made, and the anointing by Mary took place. Andrews suggests : " During the afternoon the Jews of Jerusalem, who had heard through the pilgrims of his arrival, go out to see him and Lazarus and some of them believe on him. This, coming to the ears of the chief priests, leads to a consultation how Lazarus may he put to death with Jesus." The text of the Harmony has been rearranged in accordance with this view. Dr. Robinson places the anointing at Bethany on the Wednesday before the cruci fixion (§ 131). His reasons are given at this point, and those for accepting the posi tion assigned by John are added.] According to Matthew and Mark this supper would most naturally seem to have taken place on the following evening : that is, the evening which ushered in, and was reckoned to, the fifth day of the week. John's order would apparently assign it to the evening after the day on which Jesus came to Bethany. As in the accounts of this supper itself neither of the Evangelists has specified any note of time, we are left to infer from other circumstances, whether it more probably took place on the evening after the arrival of Jesus at Bethany, as John seems to §§109-111.] NOTES. — ORDER OF EVENTS. 183 imply ; or in the evening following the fourth day of the week, in accordance with Matthew and Mark, after our Lord had taken his final leave of the temple. The following are some of these circumstances. 1. The formal determination of the chief priests to put Jesus to death was made apparently on the fourth day of the week, Matt. 26 : 1-5 ; Mark 16 : 1, etc. It was not until afterwards that Judas came to them with his proposal of treachery, which they received with joy ; Matt. 26 : 14 ; Mark 14 : 10, 11, etc. 2. Matthew and Mark narrate the supper as the occasion which led to the treach ery of Judas. Stung by his Master's rebuke, he is represented as going away to the chief priests and offering to betray him. This aict would then seem to have been done under the impulse of sudden resentment ; and this view of the matter receives also some support from his subsequent remorse and suicide. All this accords well with the order of Matthew aud Mark. But if the supper took place on the evening after Jesus came to Bethany, then Judas must have cherished this purpose of treach ery in his heart for several days without executing it ; aud that, too, while our Lord was daily teaching in the temple, and there was abundant opportunity to betray him. Such a supposition, under the circumstances, is against probability. 3. The language of Matthew, " then Judas . . . went," v. 14, seems necessarily to connect the visit of Judas to the chief priests immediately with the supper, which therefore must have taken place on the preceding evening. On the other hand, it would be very natural for John to anticipate the time of the supper and narrate it where he does, in order there to bring together and complete all that he had to say further of Bethany ; which, indeed, he mentions no more. [In favor of the earlier date it may be urged : — 1. That John is more chronological in .his order than Matthew, and, indeed, than Mark (see Introduction, p. 156) ; he connects v. 9 with "therefore," and what he narrates in vv. 9-11 must be placed before the public entry into Jerusalem. On the other hand, the accounts of Matthew and Mark do not (as Dr. Robinson suggests) necessarily connect the proposal of Judas immediately with the supper. No Evange list is less exact in this respect than Matthew (see 3 above), and both seem to intro duce the account of the supper parenthetically. 2. The supper was a formal entertainment, and therefore more likely to have oc curred during the triumphal progress to Jerusalem thau during the week of conflict. Especially unlikely is the position after the long conflict in the temple, and the dis course on the Mount of Olives. The day after (Wednesday) is too late, since both Matthew and Mark imply a longer interval between the proposal of Judas and the betrayal. (The same objection holds against Dr. Robinson's schedule of days iu the last edition.) 3. There is no reason why John should have anticipated, but the two Synoptists might readily postpone mentioning the event until they had occasion to account for the betrayal of our Lord. 4. The argument that Judas acted under the impulse of sudden resentment is in valid. John, more than any of the Evangelists, tells us of the incidents where indi vidual disciples are prominent, giving their names. He alone does so in this case. His accuracy as to persons is a voucher for his accuracy in notes of time, especially when the length of time is an important element in estimating the character of Ju das and the nature of his crime. The mention of the greed of Judas tells decidedly against the view that his treachery was a hasty, passionate act.] There is no sufficient reason for supposing, with Lightfoot and others, that the supper in John is a different one from that in Matthew and Mark. The identity of circumstances is too great, and the alleged differences are too few, to leave a doubt on this point. Matthew and Mark narrate it as in the house of Simon the leper ; John does not say where it took place, but he speaks of Lazarus as one of those who re clined at the table, implying that the supper was not in his own house. It was not, and is not now, customary in the East for females to eat with the males ; and there fore Lazarus, in his own house, would have been the master and giver of the enter tainment. In the two former Evangelists, the woman anoints the head of Jesus ; in the latter his feet : yet neither excludes the other. — Matthew and Mark do not here name Mary ; nor have they anywhere else mentioned her or Martha or Lazarus. Nor do they in this connection name Judas ; whom we know as the fault-finder only from John. 184 NOTES. — SCHEDULE OF DAYS. [Part VII. PART VII. OUR LORD'S PUBLIC ENTRY INTO JERUSALEM AND THE SUBSEQUENT TRANSAC TIONS BEFORE THE FOURTH PASSOVER. §§ 112-132. Introductory Note. — Schedule of Days. [In the Notes on Part VII. the dates assigned by Dr. Robinson in his earlier edi tions have been substituted for those of the last. See Note on § 111. This general statement will obviate the necessity of marking such substitutions with brackets. The same remark holds good in relation to the headings of the sections in the text. Other modifications by the editor are bracketed.] The Jewish day of twenty-four hours was reckoned from sunset to sunset, as is still the case in Oriental countries. The paschal lamb was killed on the fourteenth day of Nisan, towards sunset ; and was eaten the same evening, after the fifteenth day of Nisan had begun : Ex. 12 : 6, 8, and Introd. Note to Part VII. Our Lord was crucified on the day before the Jewish Sabbath, that is, on Friday ; Mark 15 : 42 ; and as he had eaten the Passover on the preceding evening, it follows that the fourteenth of Nisan fell that year on Thursday, reckoned from the preceding sunset. Hence, the sixth day before the Passover, when Jesus came to Bethany, was the Jewish Sabbath or Saturday (see the Note on § 111) : and the transactions of the following week, comprised in Parts VII. and VIII., may be distributed according to the following Schedule, whieh agrees in the main with the Schema of Lightfoot ; see his Hor. Heb. on John 12 : 2. Schedule of Days. reckoned from preced. sunset. The Jewish Sabbath. Jesus arrives at Bethany ; John 12 : 1. [Or probably, having arrived there on Friday evening, remains there, and in the evening is anointed in the house of Simon.] from sunset. Jesus makes his public entry into Jerusalem ; § 112 ; and returns at night to Bethany ; Mark 11 : 11. from sunset. Jesus goes to Jerusalem ; on his way the incident of the barren fig-tree. He cleanses the temple ; § 113 ; and again returns to Bethany ; Mark 11 : 19. from sunset. Jesus returns to the city ; on the way the disciples see the fig-tree withered ; Mark 11 : 20. Our Lord discourses in the temple ; §§ 115-126 ; takes leave of it. from sunset. [During the eve of this day (our Tuesday evening) our Lord], on the Mount of Olives, on his way to Bethany, fore tells his coming to destroy the city, and proceeds to speak also of his final coming to judgment ; §§ 127-130. [Either on the eve of this day (our Tuesday evening) or on Wednesday the rulers conspire against Christ, and Judas makes known to them his plan of treachery.] — Jesus remained this day at Bethany. from sunset. Jesus sends two disciples to the city to make ready the Passover. He himself repairs thither in the afternoon, in order to eat the paschal supper at evening. from sunset. At evening, in the very beginning of the fifteenth of Nisan, Jesus partakes of the paschal supper ; institutes the Lord's supper ; is betrayed and apprehended ; §§ 133-143. He is brought first before [Annas and] Caiaphas, and then in the morning before Pilate : is condemned, crucified, and before sun set laid in the sepulchre ; §§ 144-158. The Jewish Sabbath. Our Lord rests in the sepulchre. Jesus rises from the dead at early dawn ; see § 159 and Note. OZ; 9. o. 's. Pt 7. O Satur. 10. 1. Sun. 11. 2. Mon. 12. 3. Tues. 13. 4. Wednes. 14. 5. Thurs. 15. 6. Fri. 16. 7. Satur. 17. 1. Sun. Introd. §112-§ 128.] NOTES. — DESTRUCTION OF JERUSALEM. 185 § 112. The time is specified in John 12 : 12. The other Evangelists do not notice the fact that Jesus had remained at Bethany the preceding night. [Matt. 21 : 14-16, which Dr. Robinson places in this section, has been transferred to § 113. On this day our Lord seems to have simply entered and looked about the temple.] § 113. Mark 11 : 11, 12 specifies the time very exactly. On the cleansing of the temple, see the Note on § 21. Luke 21 : 37, 38 is inserted here, because in Luke's order it is only retrospective, being placed after our Lord's discourses on the Mount of Olives, when he had al ready taken leave of the temple, to which he returned no more. § 114-130. These sections include the numerous discourses and transactions of the third day of this week. § 114. The account of the withering away of the fig-tree might in itself well be connected with the preceding section. But according to Mark 11 : 20 this occur rence took place on the subsequent day. § 123. [In the text of Matthew, v. 14 is to be omitted (so R. V.). Hence Mark 12 : 40 and Luke 20 : 47 belong more properly to § 122, and are so placed in the revised edition of the Greek Harmony.] § 125. This incident of the Greeks is inserted here, on the third day of the week, because of John 12 : 36, which implies that Jesus afterwards appeared no more in public as a teacher. He immediately takes leave of the temple. § 126. The Evangelist John here gives his own reflections upon the unbelief of the Jews. From v. 44 we are not to understand that Jesus, after having left the temple, returned and uttered this additional discourse. It is rather the vivid manner of the Evangelist himself ; who thus introduces Jesus as speaking, in order to reca pitulate the sum and substance of his teaching, which the Jews had rejected. §§ 127-130. The topics of these sections are more fully discussed in an article by the author of this work, in the Bibliotheca Sacra, 1843, No. III. pp. 531 sq. [The very difficult questions respecting the interpretation of this discourse on the Mount of Olives are more properly discussed in commentaries.] § 127. Our Lord takes leave of the temple, to which he returns no more ; at the same time foretelling its impending destruction. On his way to Bethany, he seats himself for a time upon the Mount of Olives, over against the temple, where the city was spread out before him as on a map : aud here four of his disciples put to him the question, " When shall these things be ? " According to Matthew they add : " And what the sign of thy coming, and of the end of the world ? " They were still in darkness, and believed, like the other Jews, that the Messiah was yet to go forth as an exalted temporal prince, to subvert the then present order of things, to over throw their enemies and subdue all nations, and thus restore preemmeney and glory to the Jewish people, and reign in peace and splendor over the world ; see Luke 24 : 21 ; Acts 1 : 6. This was the expected coming and the end of the world, or present state of things, referred to in Matt. 24 : 4 ; as also in Luke 17 : 20 sq. ; 19 : 11. See Biblioth. Sacra, 1. c. pp. 531-535. Jesus does not directly answer the question of the four Apostles, but speaks of deceivers and calamities and persecutions that should arise. His language here is strictly introductory to the next section. § 128. That the "abomination of desolation," Matt. 24 : 15, etc., refers to the Roman armies by which Jerusalem was besieged and destroyed is shown conclu sively by Luke 21 : 20. Tho subsequent desolation and calamity spoken of in Matt. 24 : 29-31 and the parallel passages may be most appropriately referred to the overthrow and complete extirpation of the Jewish people fifty years later under Adrian, when they were sold as slaves and utterly driven out from the land of their fathers. See Miinter's Jewish War, Leips. 1821 ; translated by W. W. Turner in the Bibliotheca Sacra, 1843, p. 393 sq. Comp. ibid. p. 550 sq. This was the final war and catastrophe of the Jewish nation under the celebrated and mysterious Bar Cochba, " Son of a Star." It was a catastrophe far more terrible than the destruction of Jerusalem : though the latter, in consequence of the vivid description of it by Josephus, has come to he usually considered as the last act in this great tragedy. Such, however, it was not. [The use of the word " immediately " in Matt. 24 : 29 favors the reference ac- tepted by Dr. Robinson ; but most commentators find in the paragraph that follows 186 NOTES. — THE DAY OF JUDGMENT, ETC. [Part VII. (so in parallel passages) a reference to the second coming of Christ, which becomes the exclusive reference toward the close of the discourse.] The figurative language of these verses is similar to that of many passages in the Old Testament which refer to civil commotions and historical events of far less importance than the destruction of Jerusalem and the overthrow of the Jewish state; comp. Is. 13 : 9 sq. ; 19 : 1, 5 sq. ; 34 : 2, 4 sq. ; Ezek. 32 : 2, 7 ; Ps. 18 : 7-14 ; 68 : 7 sq. ; 77 . 15 sq., etc. Comp. Rev. 6 : 12 sq. ; and see also Biblioth. Sacr. 1843, p. 545 sq. Further, Luke 21 : 28 shows decisively that these verses cannot have reference to the general judgment of the great and final day ; the language of Luke directly expresses temporal deliverance, and that only ; comp. also John 11 • 52 ; Matt. 73 : 37 ; Luke 13 : 34. That some near catastrophe is meant appears also from the limitation to " this generation ; " Matt. 24 : 34, and the parallel pass ages. Matt. 24 : 36^2 connects itself directly with what precedes; see v. 36 ; and refers likewise to the overthrow of the Jewish people and dispensation ; comp. Luke 17 : 20-37. But with v. 42 of Matthew all direct reference to the Jewish catastrophe terminates. This appears from the nature of the language ; aud also further from the fact that thus far both Mark and Luke give parallel reports ; while at this very point their reports cease, and all that follows belongs to Matthew alone. This goes to show that the discourse of our Lord up to this point is to be regarded as a whole, which is here completed ; having reference to his coming for the overthrow of Juda ism. At this point a new topic is introduced. §§ 129, 130. Our Lord here makes a transition, and proceeds to speak of his final coming at the day of judgment. This appears from the fact, that the matter of these sections is added by Matthew after Mark and Luke have ended their parallel reports relative to the Jewish catastrophe ; and Matthew here commences, with v. 43, the discourse which Luke has given on another occasion ; Luke 12 : 39 sq. ; see in § 52. This discourse in Luke has reference obviously to our Lord's final coming ; and that it has here the same reference is apparent from the appropriateness of the subsequent warnings, and their intimate connection with Matt. 25 : 21-46 ; which latter all interpreters of note agree in referring to the general judgment. Up to this point, further, all is destruction to evil-doers, the overthrow of persecuting Judaism ; but henceforth all refers to the trial and filial separation of the righteous and the wicked. See Biblioth. Sac. 1. c. p. 553 sq. § 131. On the fourth [perhaps on the evening of the third] day of the week the chief priests and others, after deliberation, came to the formal conclusion to seize Jesus and put him to death ; Matt. 26 : 3, 4, etc. As the means by which this purpose was aided and accomplished, the first three Evangelists narrate the treach erous intent of Judas ; which again two of them introduce by describing the circum stances under which it arose during the supper at Bethany. [See Notes on § 111, where will be found Dr. Robinson's reasons for placing the supper at this point, and those of the editor for accepting the position assigned to it by John. It seems im possible to find a place for it on Wednesday evening, if the discourses in the temple and on the Mount of Olives were uttered that day. But the other events recorded in this section probably occurred on Tuesday evening (comp. " after two days," Matt. 26 : 2), possibly in part while our Lord delivered the discourse on the Mount of Olives. Dr. Robinson places them ou the evening when that discourse was deliv ered, but by accepting a day later fails to give room for an interval of "two days," even by the shortest mode of reckoning, since the time of day was probably after sunset. As intimated in the Schedule of Days, Wednesday was spent in retirement at Bethany.] § 132. " The first day of unleavened bread " is here the fourteenth of Nisan ; on which day, at or before noon, the Jews were accustomed to cease from labor and put away all leaven out of their houses ; Ex. 12 : 15-17. On that day towards sunset the paschal lamb was killed ; and was eaten the same evening, after the fifteenth of Nisan had begun, at whieh time, strictly, the festival of unleavened bread com menced, to continue seven days. In popular usage, however, the fourteenth day, being thus a day of preparation, was spoken of as belonging to the festival ; and therefore is here called the " first " day. That such a, usage was common appears also from Josephus, who, having in one place expressly fixed the commencement § 128-Introd. § 133.] NOTES. —THE PASCHAL LAMB, ETC. 187 of the festival of unleavened bread on the fifteenth of Nisan („-l ut. iii. 10, § 5), speaks nevertheless iu another passage of the fourteenth as the day of that festival ; B. J. v. 3, § 1 ; comp. Ant. xi. 4, § 8. In this way, further, the same liistorian could say literally, that the festival was celebrated for eight days ; Jos. Ant. ii. 15, § 1. On this fifth day of the week, as the circumstances show, our Lord, after sending Peter and John to the city to prepare the Passover, himself followed them thither with the other disciples, probably towards evening. On the Passover in general, see the Introd. Note to Part VIH. PART VIII. THE FOURTH PASSOVER ; OUR LORD'S PASSION ; AND THE ACCOMPANYING EVENTS UNTIL THE END OF THE JEWISH SABBATH. §§ 133-158. Introductory Note. — The Passover. Ehis Note has been slightly abridged, but not otherwise modified.] the events of our Lord's Passion were intimately connected with the celebration of the Passover, those circumstances relating to that festival which may serve to il lustrate the sacred history are here brought together. A more complete article upon this whole subject (of which the following Note is an abstract) was published by the author of these Notes in the Bibliotheca Sacra for August, 1845, pp. 405-436, to which the reader is referred. See also Greek Harmony, pp. 243 sq., revised edition. I. Time of killing the Paschal Lamb. The paschal lamb (or kid, Ex. 12 : 5) was to be selected on the tenth day of the first month, Ex. 12 : 3. On the fourteenth day of the same month (called Abib in the Pentateuch, and later Nisan ; Deut. 16 : 1 ; Esth. 3 : 7) the lamb thus selected was to be killed, at a point of time designated by the expression between the two evenings, as in the marginal reading of the A. V. ; Ex. 12 : 6 ; Lev. 23 : 5 ; Num. 9 : 3, 5 ; or, as is elsewhere said, at evening about the going down of the sun; Deut. 16 : 6. The same phrase, between the two evenings, is put for the time of the daily evening sacrifice ; Ex. 29 : 39, 41 ; Num. 28 : 4. The time thus marked was regarded by the Samaritans and Karaites as being the interval between sunset and deep twilight ; while the Pharisees and Rabbinists held the first evening to commence with the declining sun, and the second evening with the setting sun. Hence, according to them, the paschal lamb was to be killed in the interval between the ninth and eleventh hour, equivalent to our three and five o'clock p. M. That this was in fact the practice among the Jews in the time of our Lord appears from the testimony of Josephus ; B. J. vi. 9, § 3. The daily evening sacrifice also was offered at the ninth hour, or three o'clock P. M. ; Jos. Ant. xiv. 4, § 3. See Acts 3 : 1. The true time, then, of killing the Passover in our Lord's day was between the ninth and eleventh hour, or towards sunset, near the close of the fourteenth day of Nisan. II. Time of eating the Passover. This was to be done the same evening. " And they shall eat the flesh in that night, roast with fire, and unleavened bread, and with bitter herbs shall they eat it ; " Ex. 12 : 8. The Hebrews in Egypt ate the first Pass over, and struck the blood of the victims on their door-posts, on the evening before the last great plague ; at midnight the Lord smote all the first-horn ; and in the morning the people broke up from Rameses on their march towards the Red Sea, namely, " on the fifteenth day of the first month, on the morrow after the Passover ; " Num. 33 : 3. Hence the paschal lamb was to be slain in the afternoon of the fourteenth day of the month, and was eaten the same evening ; that is, on the evening which was reck oned to and began the fifteenth day. III. Festival of Unleavened Bread. From Ex. 12 : 17, 18, comp. Deut. 16 : 3, 4 ; and from Lev. 23 : 6, comp. Num. 28 : 17, it appears that the festival of unleav ened bread began strictly with the Passover-meal, at or after sunset following the 188 NOTES. — OTHER PASCHAL SACRIFICES. [Part VIII. fourteenth day of Nisan, and continued until sunset at the end of the twenty-first day. Comp. Jos. Ant. iii. 10, § 5. We have already seen that it was customary for the Jews, on the fourteenth day of Nisan, to cease from labor at or before mid-day ; to put away all leaven out of their houses before noon ; and to slay the paschal lamb towards the close of the day; see above, and Note on § 132. Henee, in popular usage, the fourteenth day came very naturally to be reckoned as the beginning or first day of the festival ; Matt. 26 : 17 ; Mark 14: 12 ; and Josephus also could say that the festival was celebrated for eight days ; see Note on § 132. It is hardly necessary to remark that, in consequence of the close mutual relation between the Passover and the festival of unleavened bread, these terms are often used interchangeably, especially in Greek, for the whole festival, including both the paschal supper and the seven days of unleavened bread ; see Luke 22 : 1 ; John 6 : 4 ; Acts 12 : 3, 4 ; Jos. Ant. ii. 1, § 3, comp. B. J. v. 3, § 1. IV. Other Paschal Sacrifices. 1. In Num. 28 : 18-25 it is prescribed that on the first and last days of the festival, the fifteenth and twenty-first of Nisan, there should be a holy convocation, in which "no servile work " should be done. And on each of the seven days, besides the ordinary daily sacrifices of the sanctuary, there was to be " a burnt offering unto the Lord ; two young bullocks, and one ram, and seven he-lambs of the first year ; " also a meat offering, and "one goat for a sin offering." The first and last days of the festival, therefore, were each a day of convocation and of rest, and henee were strictly Sabbaths, distinct from the weekly Sabbath, except when one of them happened to fall upon this latter. 2. On the morrow after this first day of rest or Sabbath, that is, on the sixteenth day of Nisan, the first fruits of the harvest were offered, together with a lamb as a burnt offering ; Lev. 23 : 10-12. This rite is expressly assigned by Josephus, in like maimer, to the second day of the festival, the sixteenth of Nisan ; Ant. iii. 10, § 5. The grain offered was barley, this being the earliest ripe, and its harvest occurring a week or two earlier than that of wheat ; Jos. 1. c. ; Bibl. Res. in Palest. II. p. 99. Until this offering was made, no husbandman could begin his harvest, nor might any one eat of the new grain ; Lev. 23 : 14. It was therefore a rite of great im portance, and in the time of our Lord and later was performed with many ceremo nies. See Biblioth. Sacra, 1. c. p. 498. 3. There was also another sacrifice connected with the Passover, known among the later Hebrews as the Khagigah, or festival, of which there are traces likewise in the Old Testament. It was a festive thank offering (Engl. Vers. " peace offering "), made by private individuals or families, in connection with the Passover, but distinct from the appointed public offerings of the temple. Such voluntary sacrifices or free will offerings were provided for and regulated by the Mosaic law. The fat only was burned on the altar (Lev. 3 : 3, 9, 14) ; the priest had for his portion the breast and right shoulder (Lev. 7 : 29-34 ; 10 : 14) ; and the remainder was eaten by the bringer with his family and friends in a festive manner, on the same or the next day ; Lev. 7 : 16-18 ; 22 : 29, 30 ; Deut. 12 : 17, 18, 27 ; 27 : 7. These private sacrifices were often connected with the public festivals, both in honor of the same, and as a matter of convenience ; Num. 10 : 10 ; Deut. 14 : 26 ; 16 : 11, 14 ; comp. 1 Sam. 1 : 3-5, 24, 25 ; 2 : 12-16, 19. They might be eaten in any clean place within the city (Lev. 10 : 14 ; Deut. 16 : 11, 14) ; but those only might partake of them, as likewise of the Passover, who were themselves ceremonially clean ; Num. 18 : 11, 13 ; John 11: 55 ; comp. Num. 9 : 10-13 ; 2 Chr. 30 : 18 ; Jos. B. J. vi. 9, § 3. Such voluntary private sacrifices in connection with the Passover seem to be im plied in the Old Testament, in Deut. 16 : 2 ; 2 Chr. 30 : 22, 24 ; 35 : 7-9 ; see more in Biblioth. Sacra, 1. c. p. 409 sq. Hence being a sacrifice, thus connected with a festival, these private free-will offerings were themselves called, at least by the later Hebrews, by the name Khagigah, that is, a festival. The earlier Rabbins connect the Khagigah directly with Deut. 16 : 2 as above ; Lightfoot, Hor. Heb. on John 18 : 28. There was, however, some difference of opinion among them as to the particular day of the paschal festival on which Khagigah ought to be offered, whether on the four teenth or fifteenth of Nisan ; but the weight of authority was greatly in favor of the fifteenth day. Yet the later accounts of the mode of celebrating the paschal supper seem to imply that a Khagigah was ordinarily connected with that meal. Indeed, Introd. § 133.] NOTES. — THE PASCHAL SUPPER. 189 mention is made of a " Khagigah of the fourteenth day," so called in distinction from the more important and formal ceremonial Khagigah of the Passover-festival ; which latter was not regularly offered until the fifteenth day, when the paschal sup per had already been eaten. The former was then a mere voluntary oblation of thanksgiving, made for the purpose of enlarging and diversifying the Passover-meal. See Lightfoot, Min'isterium Templi, xiii. § 4 and xiv ; Reland, Antiqq. Sac. iv. § 2, 2. V. The Paschal Supper. For a full account of this meal, both in its original insti tution and as it was probably celebrated in the time of our Lord, see Biblioth. Sacra, 1. c. p. 144 sq. That the Jews in the course of ages had neglected some of the orig inal precepts, and also introduced various additional ceremonies, is evident from the manner in which our Lord celebrated the supper, as narrated by the Evangelists. What all these additions were, we have no specific historical account from contempo rary writers ; yet the precepts preserved in the Mishnah and Talmud of Jerusalem (compiled in the third century from earlier traditions) probably refer to the most important of them, and serve to throw light upon some of the circumstances con nected with the institution of the Lord's supper. See Biblioth. Sacra, 1. c. p. 411 sq. According to these authorities, four cups of red wine, usually mingled with one fourth part of water, were drunk during the meal, and served to mark its progress. The first was merely preliminary, in connection with a blessing invoked upon the day and upon the wine ; and this corresponds to the cup mentioned in Luke 22 : 17. Then followed ablutions, and the bringing in of bitter herbs, the unleavened bread, the roasted lamb, and also the Khagigah of the fourteenth day, and a broth or sauce made with spices. After this followed the instructions to the son, etc., respecting the Passover : and the first part of the Hallel, or song of praise (Pss. 113, 114), was repeated. The second cup was now drunk. Next came the blessing upon each kind of food, and the guests partook of the meal reclining ; the paschal lamb being eaten last. Thanks were then returned, and the third cup was drunk, called the cup of blessing; comp. 1 Cor. 10 : 16. The remainder of the Hallel (Pss. 115-118) was now repeated and the fourth cup drunk ; which was ordinarily the end of the celebration. Sometimes a. fifth cup might be added, after repeating the great Hallel (Pss. 120-137). The institution of the Eucharist probably took place at the close of the proper meal, immediately before the third cup, or cup of blessing, which would seem to have made part of it ; comp. 1 Cor. 10 : 16. VI. Did our Lord, the night in which he was betrayed, eat the Passover with his Disci ples ? Had we only the testimony of the first three Evangelists, not a doubt upon this question could ever arise. Their language (see § 132) is full, explicit, and de cisive, to the effect that our Lord's last meal with his disciples was the regular and ordinary paschal supper of the Jews, introducing the festival of unleavened bread, on the evening after the fourteenth day of Nisan. Mark says expressly, 14 : 12 : when they killed [R. V. sacrificed'] the Passover ; which, whether the subject they refer to the Jews or be indefinite, implies at least the regular and ordinary time of killing the paschal lamb. Luke's language is, if possible, still stronger, 22 : 7 : " Then came the day of unleavened bread, when the Passover must be killed [R. V. sacrificed], " that is, according to law and custom. This marks, of course, the fourteenth day of Nisan ; and on that same evening our Lord and his disciples sat down to that same Passover-meal, which had thus by his own appointment been prepared for them, and of which Jesus speaks expressly as the Passover, v. 15. Philologically con sidered, there cannot be it shadow of doubt that Matthew, Mark, and Luke in tended to express, and do express, in the plainest terms, their testimony to the fact that Jesus regularly partook of the ordinary and legal Passover-meal on the evening after the fourteenth of Nisan, at the same time with all the Jews. ["John himself clearly points to the fifteenth of Nisan, as the day of the crucifixion, when he reports that the customary release of a prisoner ' at the Passover ' was granted by Pilate on the day of crucifixion ; 18 : 39, 40." Schaff, History Christian Church, I. p. 134, new ed.] When, however, we turn to the Gospel of John, we seek in vain in this Evangelist for any trace of the paschal supper, as such, in connection with our Lord at that time. John narrates indeed (chap. 13) our Lord's last meal with his disciples ; which the attendant and subsequent circumstances show to have been the same with that which the other Evangelists describe as the Passover. Upon just that point, indeed, 190 NOTES. — THE PASSOVER. [Part VIII John is silent ; but from this silence the inference can never be rightfully drawn that this last meal was not the Passover ; any more than John's similar silencein respect to the Lord's Supper warrants the conclusion that no such rite was ever in stituted. John, as all admit, wrote his Gospel as a supplement to the others ; and hence, in speaking of this last meal, he narrates only such circumstances as had not been fully set forth by the other Evangelists. He does not describe this meal as be ing the Passover, nor make any mention of the Eucharist, because this had been done in both eases, in the most explicit manner, by Matthew, Mark, and Luke. In this way the difference of the two reports of the same occasion is satisfactorily ac counted for. But there are a few expressions in John's Gospel, in connection with this meal, and especially with our Lord's Passion, which taken together might at first view, and if we had only John, seem to imply that on Friday, the day of our Lord's crucifixion, the regular and legal Passover had not yet been eaten, but was still to be eaten on the evening after that day. The point of the whole inquiry relates simply to the time of the Passover. Ac cording to all the four Evangelists our Lord was crucified on Friday, the day before the Jewish Sabbath ; and his last meal with his disciples took place on the preced ing evening, the same night in which he was betrayed. The simple question, there fore, at issue is : Did this Friday fall upon the fifteenth day of Nisan, or upon the fourteenth ? Or, in other words, did our Lord on the evening before his crucifixion eat the Passover, as is testified by the first three Evangelists ; or was the Passover still to be eaten on the evening after that day, as John might seem to imply ? This question has been more or less a subject of discussion in the church ever since the earliest centuries ; chiefly with a view to harmonize the difficulties. It is only in recent years that the apparent difference between John and the other Evangelists has been urged to the extreme of attempting to make it irreconcilable. John obviously wrote his Gospel as supplementary to the other three. He had them then before him, and was acquainted with their contents. He was aware that the other three Evangelists had testified to the fact that Jesus partook of the Passover with his disciples. Did John believe that their testimony on this point was wrong ; and did he mean to correct it ? If so, we should naturally expect to find some notice of the correction along with the mention of the meal itself, which John describes as well as they. Indeed, that would have been the appropriate and only fitting place for such a correction. But John has nothing of the kind ; and we are therefore authorized to maintain that it was not John's purpose thus and there to correct or contradict the testimony of the other Evangelists ; and if not there, then much less by mere implication in other places and connections. Let us examine the passages referred to in John's Gospel, and see whether they require to be so understood or interpreted as to present any appearance of discrep ancy. They are the following : — (a) John 13 : 1, " before the feast of the passover." This form of expression, it is said, shows that our Lord's last meal with his disciples took place before the Pass over : and could not, therefore, itself have been the paschal supper. But we must here take into account the meaning of the Greek word thus rendered feast, the true and only proper signification of which is festival ; that is, it implies everywhere a yearly day or days of festive commemoration ; never a single meal or entertainment. So in Num. 28 : 16, 17, where the paschal supper, prepared on the fourteenth of Nisan and eaten at evening, is distinguished from the festival (Engl. Ver. feast), which began on the fifteenth and continued for seven days. See farther Luke 2 : 41 ; 22 : 1. In this view, the phrase in question does not mean " before the paschal supper," but "before the festival of the Passover," that is, of unleavened bread (Luke 22 : 1). It is equivalent therefore to the Engl, festival-eve ; and here marks the evening before the festival proper of seven days' continuance ; on which evening, during the (paschal) supper, our Lord manifested his love for his disciples "unto the end," by the touching symbolical act of washing their feet. It is therefore evident that this passage does not sustain the inference attempted to be drawn from it. (6) John 18 : 28, " and they themselves [the Jews] went not into the judgment-hall, lest they should be defiled ; but that '.hey might eat the passover." [The R. V. iifferg Introd. § 133.] NOTES. — PASSAGES IN JOHN. 191 slightly : " that they might not be defiled, but might eat the passover."] From this last phrase it has been inferred that the Jews were expecting to partake of the paschal supper the ensuing evening, and of course had not eaten it already. But to bring out this inference, the phrase " to eat the passover " must be taken in the most limited sense, " to eat the paschal supper." This certainly cannot be necessary, unless the context requires such a, limitation ; which is not the case here. The word Passover in the New Testament is found in no less than three main signi fication : (a) The paschal lamb ; Mark 14 : 12 ; Luke 22 : 7 ; 1 Cor. 5 : 7. (b) The paschal meal; Matt. 26 : 18, 19 ; Luke 22 : 8, 13 ; Heb. 11 : 28. (c) The paschal festival, comprising the seven days of unleavened bread ; Luke 22 : 1 ; 2 : 41 ; comp. 43 ; Matt. 26 : 2 ; John 2 : 13 ; 6:4, etc. — As now there is nothing in the circum stances or context of John 18 : 28 to limit the meaning of the word Passover in itself either to the paschal lamb or paschal meal, we certainly are not bound by any intrinsic necessity so to understand it here in the phrase " to eat the passover." If, on the other hand, we adopt for it in this place the wider sense of paschal festival, two modes of interpretation are admissible, either of which leaves no room for the above inference. 1. By modifying the force of the verb to eat, so as to make the phrase " to eat the passover " equivalent to the more common expression, " to keep or celebrate the pass- over." Precisely this form of expression occurs in the Hebrew in 2 Chron. 30 : 22, literally : " and they did eat the festival seven days; " where the A. V. has it : " through out seven days." The Septuagint translates correctly according to the sense, though not according to the letter : " and they fulfilled (kept) the festival of unleavened bread seven days." [R. V. : " They did eat throughout the feast for the seven days."] 2. Or we may assign to the word Passover (paschal festival), by metonymy, the sense of paschal sacrifices, that is, the voluntary peace-offerings and thank-offerings made in the temple during the paschal festival, and more especially on the fifteenth of Nisan ; called in later times the Khagigah ; see p. 188, above. A like metonymy is found in Ps. 118 : 27, " bind the sacrifice (festive offering, lit. festival) with cords." See, too, Ex. 23 : 18 ; Mai. 2 : 3. The same metonymy is assumed by some in the passage above quoted ; 2 Chr. 30 : 22 ; which they then render thus : " and they did eat the festival offerings seven days." It is manifest that both the above methods of interpretation are founded on fair analogies ; and that either of them relieves us from the necessity of referring the phrase in question to the paschal supper, and thus removes the alleged difficulty. The chief priests and other members of the Sanhedrin, on the morning of the first day of the festival, were unwilling to defile themselves by entering beneath the roof of the Gentile procurator ; since in that way they would have been debarred from partaking of the sacrificial offerings and banquets which were customary on that day in the temple and elsewhere ; and in which they, from their station, were entitled and expected to participate. This view receives some further confirmation from tbe circumstance that the de filement which the Jews would thus have contracted by entering the dwelling of a heathen could only have belonged to that class of impurities from whieh a person might he cleansed the same day by ablution ; the ablutions of a day, so called by the Talmudists. See Lev. 15 : 5 sq. ; 17 : 15 ; 22 : 6, 7 ; Num. 19 : 7 sq. ; Lightfoot, Hor. Heb. on John 18 : 28. If now the Passover in John 18 : 28 was truly the paschal supper, and was not to take place until the evening after the day of the crucifixion, then this defilement of a day could have been no bar to their partaking of it ; for at evening they were clean. Their scruple, therefore, in order to be well founded, could have had reference only to the Khagigah or paschal sacrifices offered during the same day before evening. [It is important to bear in mind that John wrote later than the other Evangelists, after the destruction of Jerusalem, and that he distinguishes " the Jews " in a pecul iar way. " Jewish institutions had, in his eyes, been emptied of their significance and value." (Andrews.) There are other indications, even in his use of geographi cal terms, of this position toward the Jews. Henee we may expect him to be less exact in his references to the Passover rites, and we have a right to interpret his language accordingly.] 192 NOTES. — PASSAGES IN JOHN. [Part VIII. (c) John 19 : 14, " and it was the preparation of the passover, about the sixth hour." Does this " preparation " refer, as usual, to the Jewish Sabbath, which ac tually occurred the next day ? or does it here refer to the festival of the Passover as such, and as distinct from the Sabbath ? It is only on the latter supposition that the passage can be made, in any way, to conflict with the testimony of the other Evan gelists. This "preparation " is defined by Mark (15 : 42) to be " the day before the Sab bath," that is, the fore-sabbath, the day or hours immediately preceding the weekly Sabbath, and devoted to preparation for that sacred day. No trace of any such ob servance is found in the Old Testament ; though the strictness of the Mosaic law respecting the Sabbath, which forbade the kindling of fire and of course the prepara tion of food on that day (Ex. 35 : 2, 3 ; comp. 16 : 22-27), would very naturally lead to the subsequent introduction of such a custom, as we find it in the times of the New Testament. In the still later Hebrew of the Talmudists, it bore the specific appellation eve, as being the eve of the Sabbath. The Greek word " preparation " is also everywhere translated by the like Syriac form for eve, in the Syriac Version of the New Testament. Primarily and strictly, this " preparation " or " eve " would seem to have com menced not earlier than the ninth hour of the preceding day ; as is implied, perhaps, in the decree of Augustus in favor of the Jews, where it is directed that they shall not be held to give pledges on the Sabbath, nor during the preparation before the same after the ninth hour ; see Jos. Ant. xvi. 6, § 2. But in process of time the same Hebrew word for " eve " or " preparation " came in popular usage to be the distinct tive name for the whole day before the Jewish Sabbath, that is for the sixth day ol the week or Friday. The same was the case in Syriac ; and we know, too, that the corresponding word in Arabic for eve was likewise an ancient name for Friday. It appears, then, that among the Jews, Syrians, and Arabs the common word for eve, to which corresponded the Greek word "preparation," meaning the preparation of the weekly Sabbath, became at an early date a current appellation for the sixth day of the week. That is, Friday was known as the Preparation or Fore-sabbath ; just as in German the usual name for Saturday is now Sonnabend, that is, " eve of Sunday." In the later Talmudists a Passover-eve is likewise spoken of. But what this could well have been, so long as the Passover (paschal supper) continued to be regularly celebrated at Jerusalem, it is difficult to perceive. The eve before the Passover^/es- tival could have included, at most, only the evening and the few hours before sunset at the close of the fourteenth of Nisan ; as in the primary usage in respect to the fore-sabbath, as we have just seen. But according to all usage of language, both in the Old and New Testament, those hours and that evening were part and parcel of the Passover-festival itself, and not its preparation ; unless indeed the paschal meal and its accompaniments he called the preparation of the subsequent festival of seven days ; which again is contrary to all usage. It would seem most probable, therefore, that this mode of expression did not arise until after the destruction of the temple and the consequent cessation of the regular and legal Passover-meal ; when of course the seven days of unleavened bread became the main festival. But even admitting that a Passover-eve did exist in the time of our Lord ; still, the expression could in no legitimate way he so far extended as to include more than a few hours before sunset. It could not have commenced apparently before the ninth hour, when they began to kill the paschal lamb ; see p. 187, above. On the other hand, the Hebrew term for eve, for which the Greek " preparation " stands in the New Testament, was employed, as we have seen, as a, specific name in popular usage for the whole sixth day of the week or Friday, not only bjr the Jews, but also by the Syrians and Arabs. Henee, when John here says : " and it was the prepara tion of the passover, about the sixth hour," there is a twofold difficulty in referring his language to a preparation or eve of the regular Passover ; first, because apparently no such eve or preparation did or could well then exist ; and secondly, because, it being then the sixth hour or mid-day, the eve or time of preparation (supposing it to exist) had not yet come, and the language was therefore inapplicable. But if John be understood as speaking of the weekly preparation or fore-sahbath, which was a 3ommon name for the whole of Friday, then the mention of the sixth hour was natu. ^al and appropriate. Introd. § 133.] NOTES. — PASSAGES IN JOHN. 193 We come then to the conclusion that if John (like Mark in chap. 15 : 42) had here defined the phrase in question, he would probably have written on this wise : " and it was the preparation of the passover, that is, the fore-sabbath of the passover," implying that it was the paschal Friday, the day of preparation or fore-sabbath which occurred during the paschal festival. And further, in the only other two instances where John uses the word " preparation " in this way, he applies it to this very same day of our Lord's crucifixion, and in this very same sense of the weekly preparation preceding the weekly Sabbath ; John 19 : 31, 42. (d) John 19 : 31, " for that sabbath-day was a high day." Here, as is alleged, it is the coincidence of the first festival day with the Sabbath, that made the latter a "high "or more properly a "great" day. This would certainly be the effect of such a coincidence ; but the Sabbath of the Passover would also be still a. " great " day, even when it fell upon the second day of the festival. The last day of the fes tival of Tabernacles is called " that great day," though in itself not more sacred than the first day ; John 7 : 37 ; comp. Lev. 23 : 33-36. So the calling of assemblies, Is. 1 : 13, is translated " a great day " by the Seventy, implying that in their estimation any day of solemn convocation was a great day. The Sabbath, then, upon which the sixteenth of Nisan or second day of the festival fell might be called "great" or "high " for various reasons. First, as the Sabbath of the great national festival, when all Israel was gathered before the Lord. Secondly, as the day when the first fruits were presented with solemn rites in the temple ; a ceremony paramount in its obligations even to the Sabbath ; see, above, p. 188. Thirdly, because on that day they began to reckon the fifty days until the festival of Pentecost, Lev. 23 : 15 sq. In all these circumstances there is certainly enough to warrant the epithet " great," as applied to the Sabbath on which the sixteeuth of Nisan might fall, as compared with other Sabbaths. There exists, therefore, no necessity, and indeed no reason, for supposing that John by this language meant to describe the Sabbath in question as coincident with the first paschal day or fifteenth of Nisan. The preceding four passages are those mainly urged against the consistency of John with the other Evangelists. One or two other considerations are also some times brought forward. (e) John 13 : 27-30. Here the words : " Buy that we have need of for ihe feast [festival],' ' having been spoken apparently near the close of the meal, imply, as some suppose, that the Passover-meal was yet to come. But this again is to mistake the festival for the paschal supper, a signification which is quite foreign to the word ; see p. 190, above. The disciples thought Judas was to buy the things necessary for the festival on the fifteenth and following days. H now our Lord's words were spoken on the evening preceding and introducing the fifteenth of Nisan, they were appro priate ; for some haste was necessary, since it was already quite late to make pur chases for the next day. But if they were uttered on the evening preceding and in troducing the fourteenth of Nisan, they were not thus approprfete ; for then a whole day was yet to intervene before the festival. This passage therefore confirms, rather than contradicts, the testimony of the other Evangelists. (/) There remains the objection, sometimes brought forward, that a public judi~ cial act, like that by whieh Jesus was condemned and executed, was unlawful upon the Sabbath and on all great festival days. This consideration has, at first view, some weight, and has been often and strenuously urged ; yet it is counterbalanced by several circumstances which very greatly weaken its force. The execution itself took place under Roman authority ; and therefore does not here come into account. And as to the proceedings of the Sanhedrin, even admit ting that the prohibitory precepts already existed at this early time (which is very doubtful), yet there are in the Talmud other precepts of equal antiquity and author ity, which actually direct and regulate the meeting and action of that body on the Sabbath and on festival days ; see Tholuck's Comm. on John, p. 304 sq. Edit. 6. But besides all this, the chief priests and Pharisees and scribes, who composed the Sanhedrin, are everywhere denounced by our Lord as hypocrites ; Matth. 23 : 1 sq. Such men, in their rage against Jesus, would hardly have been restrained even by their own precepts. They professed likewise, and perhaps some of them believed, that they were doing God service, and regarded the condemnation of Jesus as a work of religious duty, paramount to the obligations of any festival. Nor are other 194 NOTES. — PASSAGES IN JOHN, ETC. [Part VHI. examples of such a procedure by any means wanting. We learn from John 10 : 22, 31, that on the festival of Dedication, as Jesus was teaching in the temple, " the Jews took up stones to stone him." On the day after the crucifixion, which, as all agree, was a Sabbath aud a " great day," the Sanhedrin applied to Pilate for a watch ; and themselves caused the sepulchre to be sealed, and the watch to he set ; Matth. 27 : 62 sq. A stronger instance still is recorded in John 7 : 22, 37, 44, 45 ; where it appears, that on the last great day of the festival of Tabernacles, the San hedrin were in session and waiting for Jesus to be brought before them as a pris oner. Nor was it merely a casual or packed meeting, but one regularly convened ; for Nicodemus was with them ; v. 50. And finally, according to Matt. 26 : 3-5, the Sanhedrin, when afterwards consulting to take Jesus and put him to death, decided not to do it on the festival. Why ? because it would be unlawful ? Not at all ; but simply " lest [a tumult arise, R. V.] among the people." But when, through the treachery of Judas, this danger was avoided, the occasion was too opportune not to be gladly seized upon even on a great festival day. All these considerations seem to me to sweep away the whole force of this objec tion. Such then is a general review of the passages and arguments, on the strength of whieh the alleged discrepancy between John and the other Evangelists in respect to this Passover has usually been maintained. Nothing has here been assumed, and nothing brought forward, except as founded on just inference and safe analogy. After repeated and calm consideration, there rests upon my own mind a clear con viction that there is nothing in the language of John, or in the attendant circum stances, which upon fair interpretation requires or permits us to believe that the be loved disciple either intended to correct, or has in fact corrected or contradicted, the explicit and unquestionable testimony of Matthew, Mark, and Luke. For a fuller discussion of the subject, see the Greek Harmony, pp. 243-256, re vised edition. For a review of other proposed methods of conciliation, and for the literature of the subject, the student is referred to the author's article above men tioned, in the Biblioth. Sacra for Aug. 1845, pp. 405^36. [An excellent statement of the arguments on both sides, but concluding in favor of Dr. Robinson's position, will be found in Andrews, Life of Our Lord, pp. 423-460. The recent commenta ries, especially Lange, Matthew and John, contain full exegetical discussions. There is as yet no sign of unanimity. Wieseler, Lichtenstein, Hengstenberg, Ebrard, Nor ton, Keil, Andrews, Schaff, Milligan (Popular Commentary), Plumptre (Ellicott's Commentary), McClellan, and many others accept the view defended in the above Note. The earlier date (13th of Nisan) is maintained, among others, by Bleek, De Wette, Meyer, Ewald, Stier, Greswell, Ellicott (Life of Christ), Godet (Commentary, Luke and John), Farrar (Life of Christ), and Westcott (Speaker's Commentary, John). Schiirer has (in a monograph on the subject) recently opposed all interpretations of " that they might eat the passover " which refer it to the paschal festival.] § 133. For the cup mentioned by Luke in v. 17 see the preceding Introductory Note, p. 189. The contention among the disciples had apparently occurred quite recently, per haps even in the guest-chamber while taking their places at the table. That they were prone to yield to such a spirit is evident from the instances recorded in § 79 and also § 108. Our Lord on this solemn occasion reproves them, especially by the touching act of washing their feet ; see § 134. § 134. The washing of the disciples' feet by their Lord and Master was an im pressive lesson that they should live in harmony and love and humility one with another. The occasion of this act was their previous eoutention, as related by Luke in § 133. Compare Luke 24 : 26 sq. with John 13 : 16 sq. John's narrative is sup plementary to that of Luke, and therefore he does not speak of the contention it self, because the latter had already described it. On the phrase "before the feast of the passover," v. 1, see, above, in Introd. Note, p. 190. [The correct text in v. 2 is followed in the R. V., and properly rendered : " during supper." This sustains Dr. Robinson's view of the time ; but the re ceived reading would not bear this sense.] The time of the action was probably after they had taken their places at table, and before they had partaken of the proper meal ; perhaps between the first and second cups of wine ; see p. 189, above. Introd. § 133-§ 143.] NOTES. — THE LAST SUPPER, ETC. 195 § 135. The sequence of the transactions during the supper appears to have been the following : The taking of their places at table ; the contention ; the first cup of wine ; the washing of the disciples' feet, and reproof (§§ 133, 134) ; the pointing out of the traitor (§ 135) ; [institution of the Lord's Supper (§136) ; the foretelling of Peter's denial (§ 137), etc.]. Luke's order differs from that of Matthew and Mark in placing by anticipation the institution of the Eucharist before the pointing out of the traitor, etc. He was apparently led to this by the mention of the first cup of wine, vv. 17, 18. Afterwards he returns and narrates the previous circumstances. [The §§ 136, 137 are transposed for the reasons given under § 136.] In the present section Jesus first declares that one of the twelve shall betray him ; they in amazement inquire, " Lord, is it I ? is it I ? " and Peter makes a sign to John, leaning on Jesus' bosom, that he should ask who it was. John does so ; and Jesus gives liim privately a sign by whieh he may know the traitor, namely, the sop. The amazement and inquiry still continuing, Jesus gives the sop to Judas ; who then, conscience-smitten, but desiring to conceal his confusion, asks, as the others had done, " Lord, is it I ? " Jesus answers him, and he immediately goes out, before the institution of the Eucharist ; comp. John 13 : 26 sq. [The presence of Judas at the Lord's Supper is extremely improbable, but has beeu strenuously maintained by many commentators, and connected with questions respecting the Eucharist. The ablest defender of the presence of Judas is Godet, who, however, accepts in the mam the correctness of Luke's order.] For John 13 : 28, 29, see Introd. Note, p. 191. [§ 136. The institution of the Lord's Supper is placed before the prophecy of Pe ter's denial, etc., for the following reasons : (1) Matthew and Mark give this order ; (2) this arrangement reduces the variations of order in Luke's narrative ; (3) the account of John omits all direct reference to the Lord's Supper, and it may be placed after v. 35 quite as naturally as after v. 38 ; (4) Matthew and Mark place the warning to Peter after the mention of the going out to the Mount of Olives, and this points to a position after the Lord's Supper. See § 137.] The institution of the Lord's Supper took place, obviously, at the close of the Pass over-meal, and in connection with the "cup of blessing," or third cup, which ter minated the meal proper ; comp. 1 Cor. 10 : 16, and see p. 189, above. With this view accords the expression " after supper " in Luke 22 : 20 and so 1 Cor. 11 : 25. Matthew and Mark speak of Jesus as breaking the bread "as they were eating," which implies nothing more than " during the meal," while they were yet eating, and does not require the institution of the bread to be separated from that of the cup. [In view of the importance of this section, nearly all the changes of the R. V. have been given in the footnotes to the English text.] § 137. John lets the warnings to Peter immediately follow the pointing out of the traitor [see § 136] ; Matthew and Mark narrate the warning to Peter, as if given on the way to the Mount of Olives ; Matt. 26 : 30, 36 ; Mark 14 : 26, 32. But Luke, like John, places it before they went out ; 22 : 34, 35. [This assumes that the warnings were uttered but once. The earlier position is necessary in that case, though it is more naturally placed after the Lord's Supper. But since Matthew and Mark connect the warning with another important prophecy, not mentioned by the other two Evangelists and with difficulty fitted into their narratives, it seems proba ble that the warning was spoken first in the room in Jerusalem (Luke and John) and repeated on the way to Gethsemane (Matthew and Mark) ; comp. § 142. This ac cords with Peter's character, and accounts for the somewhat increased emphasis in the warnings as given by Matthew and Mark. — It may be added that the incident" about the swords cannot readily be placed before the institution of the Lord's Supper.] Mark says, "Before the cock crow twice," v. 30 ; the other Evangelists have sim ply, " Before the cock crow ; " see Note on § 144. § 142. Matthew relates that our Lord went away thrice and prayed ; Mark speaks of his going away twice, only, but mentions his coming again the third time, v. 41, and therefore accords with Matthew. According to Luke, Jesus goes away and prays, and an angel strengthens him ; after which he prays the "more earnestly," v. 44. Tlie three Evangelists, therefore, agree in their narratives. § 143. Jesus advances to meet the crowd, and declares himself to be the person whom they sought. At the same time Judas, in order to fulfil his bargain, cornea up and salutes him with a kiss. 196 NOTES. - BEFORE THE JEWISH RULERS. [Part VIII. [§§ 144-146. The Examination of our Lord by the Jewish Rulers. The Notes of Dr. Robinson accept hut one examination of our Lord by the Jewish rulers. This view is open to serious objection : (a) It is opposed by the correct rendering of John 18 : 24 : "Annas therefore sent him bound unto Caiaphas, the high priest." " Therefore " is well supported and makes it impossible to render the verb "had sent." (b) It fails to account for the order in John's Gospel, which is that of an eye-witness, both of the early part of the trial and of Peter's denial, (c) It confuses two distinct statements in Matthew and Mark : those which tell of a night examina tion (Matt. 26 : 57-68 ; Mark 14 : 53-65) and also of a morning assembly of the Sanhedrin (Matt. 27 : 1 ; Mark 15 : 7), at the same time failing to account for the position these Evangelists assign to Peter's denials, (d) It dislocates without neces sity the course of Luke's narrative. See especially Luke 22 : 66, where the morning is referred to, after the buffeting in vv. 63-65. If the several accounts are taken in their natural sense, they suggest (1) an informal examination before Annas, nar rated by John (18 : 19-23) ; (2) a more formal examination before Caiaphas and many of the Sanhedrin, narrated by Matthew and Mark (the denials of Peter oc curring during the period from the close of the former to the end of the latter) ; then in the morning (3) a formal condemnation narrated somewhat fully by Luke, but hinted at by Matthew and Mark. Such a repetition is not in itself improbable, and the legal condemnation could not take place before morning. The main diffi culty is with the examination before Annas. If that is accepted, it must be admitted that John calls him " high priest." Though this is not done elsewhere by that Evan gelist, it seems more probable that he should thus term Amias (who was recognized as high priest by the Jews) than that he should use the Greek aorist as a pluperfect. Writing later, he would naturally tell of what was not noticed by the other Evange list, especially as he was himself present in " the court of the high priest." This view implies that Annas and Caiaphas, for convenience, occupied the same house. See Godet, Commentaries on Luke and John. The arrangement of the text in the Harmony has, however, not been altered, and Dr. Robinson's statement of his view is retained in full. The difference of opiuion is so great, and the difficulties are so serious, that it seems best to present fully both sides.] § 144. The presence of the chief priests and scribes and elders, that is, the San hedrin, at the house of Caiaphas, as noted by Matthew and Mark, seems mentioned here by anticipation. According to Luke 22 : 66, they did not come together until after daybreak ; see § 145. [See Note above. The formal morning meeting, at all events, was held.] An oriental house is usually built around a quadrangular interior court, into which there is a passage (sometimes arched) through the front part of the house, closed next the street by a heavy folding gate, with a smaller wicket for single persons, kept by a porter. In the text, the interior court, often paved or flagged, and open to the sky, is the place [" court," R. V.] where the attendants made a fire ; and the passage beneath the front of the house from the street to this court is the porch in Matt. 26 : 71 ; Mark 14 : 68. The place where Jesus stood before the high priest may have been an open room or place of audience on the ground-floor, in the rear or on one side of the court, such rooms, open in front, being customary. It was close upon the court, for Jesus heard all that was going on around the fire, and turned and looked upon Peter ; Luke 22 : 61. Peter's first denial took place at the fire in the middle of the court, on his being questioned by the female porter. — Peter then, according to Matthew and Mark, re treats into the passage leading to the street, where he is again questioned, and makes his second denial. Luke and John do not specify the place. The Evangelists differ in their statements here as to the person who now questioned him. Mark says the same maid saw him again, and began to question him ; v. 69 ; Matthew has " another maid ; " v. 71 ; Luke writes " another," that is, another man ; v. 58 ; while John uses the indefinite form they said. As, according to Matthew (v. 71) and Mark (v. 69), there were several persons present, Peter may have been interrogated by several. — The third denial took place about an hour after, probably near the fire, or at least within the court, where our Lord and Peter could see each other ; Luke 22 : 61. Here Matthew and Mark speak of several interrogators ; Luke still has " another,' §§144-151.] NOTES. — PETER'S DENIALS, ETC. 197 and John specifies the servant of the high priest. [The most satisfactory explanation accepts three episodes of denial, different particulars being given by the different Evangelists. The last occasion was probably at the close of the night examination before Caiaphas.] The three denials are here placed together for convenience, although during the intervatls between them the examination of Jesus was going on before the high priest ; the progress of which is given in § 145. Mark relates that the cock crowed twice ; vv. 68, 72 ; the others speak only of his crowing once. [The text in Mark 14 : 68 is iu doubt ; but v. 72 plainly states that it was the second time.] This accords also with their respective accounts of our Lord's prophecy ; see § 137. The cock often crows irregularly about midnight or not long after, and again always and regularly about the third hour or day-break. When, therefore, "the cock-crowing" is spoken of alone, this last is always meant. Hence the name cock-crowing for the third watch of the night, which ended at the third hour after midnight ; Mark 13 : 35. Mark therefore here relates more defi nitely ; the others more generally. § 145. This examination by Caiaphas, John 18 : 19-23, took place, according to John, soon after Peter's first denial ; see § 141. Not improbably the high priest again withdrew, after having sent off messengers to convoke the Sanhedrin, which met at early dawn ; Luke 22 : 66. — Luke 22 : 63-65 is transposed, in accordance with Matthew and Mark. [But see Note above.] It has been supposed by some that this examination was held before Annas, John 18 : 13. But Peter's denials all took plaice in the house of Caiaphas ; Matt. 26 : 57 ; John 18 : 24 sq. ; comp. v. 28 ; and Caiaphas alone was high priest. Hence John 18 : 24 is to be rendered " Annas had sent him," etc. [The correct reading in John 18 : 24 renders this explanation impossible ; see Note on § 144-146. Comp. R. V,] § 146. On John 18 : 28 see Introd. Note, p. 191. [According to the view given in the Note on §§ 144-146, Luke 22 : 66-72 should be placed parallel with Matt. 27 : 1 ; Mark 15 : 1 ; while 23 : 1 is, in any case, parallel with Matt. 27 : 2, and the latter half of Mark 15 : 1.] § 149. The scarlet robe of Matt. 27 : 28, and the purple robe of John 19 : 2, are put for the paludamentum or red military cloak worn by officers ; Smith's Diet, of Antt. art. Paludamentum. The Greek word in Matthew signifies properly coccus- dyed, crimson, and seems to be nearly synonymous with purple ; just as purple-red and crimson are interchanged in English. § 150. On the phrase " preparation of the passover," v. 14, see the Introd. Note, p. 192. — Iu the same verse the expression " about the sixth hour " does not accord with the "third hour" of Mark 15 : 25 ; see in § 153. But the "third hour" of Mark, as the hour of the crucifixion, is sustained by the whole course of the transac tions and circumstances ; as also by the fact stated by Matthew, Mark, and Luke, that the darkness commenced at the sixth hour, after Jesus had already for some time huug upon the cross ; see § 155. The reading sixth in John is therefore prob ably an early error of transcription for third. [The numeral signs were similar, but such an error is unlikely. No recent editor accepts the reading. The internal ev idence is decidedly against it, since the transcribers would be likely to correct the numeral to conform with the accounts of the Synoptists. It has been suggested that Mark indicates the time when the scourging took place, that being regarded as part of the crucifixion, while John, by " about the sixth hour," means " towards noon day." The Synoptists are specific in their statement respecting the darkness.] The suggestion of some commentators, that John here computes the hours from midnight, seems to be without any historical foundation. [The usage of the Evangelist him self also seems against this view.] The time, also, which would thus result, namely, sunrise, would be much too early for the course of events. § 151. Judas repented, it would seem, as soon as he saw that Jesus was delivered over to be crucified. Till then he had hoped, perhaps, to enjoy the reward of his treachery, without involving himself in the guilt of his Master's blood. According to Matthew (v. 5), Judas " strangled," that is, hanged, himself. Luke says, in Acts 1 : 18, " falling headlong, he burst asunder in the midst." These two ac counts are not inconsistent with each other ; the rope breaking, the fall might easily be such as to cause the bursting of the abdomen. 198 NOTES. — THE CRUCIFIXION. ON THE CROSS. [Part VIII. In Acts 1 : 18 the word " purchased " [R. V., more correctly ; " obtained"] is to be taken as expressing the idea : he gave occasion to purchase, was the occasion of purchasing. For such a usage, see Matt. 27 : 60 ; Rom. 14 : 15 ; 1 Cor. 7 : 16 ; 1 Tim. 4 : 16, etc. The quotation in Matt. 27 : 9, 10 is found, not in Jeremiah, but in Zech. 11 : 12 sq. The reading Jeremiah is therefore most probably an early error of a transcriber, misled by a reminiscence of Jer. 18 : 1 sq. The Syriac version, the earliest of all, as also several other versions and manuscripts, have simply " through the prophet," which is apparently the true reading. Other later authorities read Zechariah. [Origen suggested the later reading, and a number of the Fathers discuss the diffi culty. This shows that " Jeremiah " was the received reading in the second cen tury. The simplest explanation is that the name " Jeremiah " is applied to the whole book of the prophets, since the Jews placed that prophet first. Many other theories have been suggested, most of them quite fanciful.] § 152. Jesus bore his cross at first ; but he being probably faint from exhaustion, Simon was compelled to bear it after him. [Simon may have carried only the hinder part of the cross.] The " vinegar mingled with gall " of Matt. 27 : 34 is the same with the " wine mingled with myrrh " of Mark 15 : 23, namely, cheap acid wine mingled with myrrh. [In Matthew the correct reading is "wine ;" so R. V.] Such a drink was given to persons about to be executed, in order to stupefy them. § 153. Various slight transpositions in the verses are made in this section, in order to present their parallelism to the eye. — On the four different forms of the title on the cross, see Note on § 15. [It is probable, though not demonstrable, that three of the Evangelists give respectively the form used in one of the three languages, while Mark gives " the King of the Jews," which was common to all the three forms.] § 154. According to Matthew and Mark, both the malefactors reviled Jesus ; while, according to Luke, one was penitent. In the former Evangelists there is here an enallage of number ; the plural being put for the singular. This is often done, where the predicate relates strictly to one subject while yet the writer expresses the idea generally. [This method of explaining the different statements is open to serious objection. The Gospels are historical hooks ; the writers, however they were inspired, were not omniscient, or independent of literary method. It seems far more likely that two of them were not aware of the fact mentioned by Luke than that they should use the plural for the singular. This holds good against most of the examples cited by Dr. Robinson.] So Matt. 26 : 8, comp. John 12 : 4 ; Matt. 2 : 20 ; 9:8; Mark 7 : 17, comp. Matt. 15 : 15 : Mark 5 : 31, comp. Luke 8 : 45 ; Matt. '74 : 1, comp. Mark 13 : 1 ; John 19 : 29, comp. Matt. 27 : 48, etc. In John 19 : 25 the marginal reading of the English version is the proper one, namely, Clopas, instead of Cleophas. [So R. V., there being no sufficient authority for Cleophas.] It is strictly a Greek form of a Hebrew name, which is elsewhere represented by Alphceus. — The Cleopas of Luke 24 : 18 is a different name of regular Greek derivation, and belongs to another person. For the " vinegar " in Luke 23 : 36 see Note on § 155. § 155. In Matt. 27 : 46 Eli is the Hebrew word for my Godj comp. Ps. 22 : 2 ; and in Mark 15 : 34 Eloi is the corresponding Aramaean word for the same. The " vinegar" in Matt. 27 : 48 and the parallel verses is here the posca or com mon drink of the Roman soldiers, namely, cheap acid wine mingled with water. In Matthew and Mark the sponge is said to be put upon a reed ; in John, upon hyssop. Here, probably, a stalk or stem of hyssop is to be understood ; the cross not being of any great height. The particular plant designated by the hyssop of the Hebrews has not yet been fully ascertained by botanists. [But see Bible Dictionaries.] It probably included not only the hyssop of the shops, but also other aromatic plants, as mint, wild marjoram, etc. [The arrangement of the " Seven Words from the Cross " given by Dr. Robinson is that generally accepted. He seems to give the last place to the exclamation : " Father," etc., which is the more probable order.] § 156. Matt. 27 : 55, 56, etc., refers to a later point of time than John 19 : 25 sq Mary and the other women had now retired to a distance from the scene of suffer. ing. [As Salome is mentioned by Matthew and Mark, not by John, it seems prob. § 151-Introd. § 159.] NOTES.— BURIAL AND RESURRECTION. 199 able that she is "the sister of his mother" (John 19 : 25). Mary had withdrawn before the time included in this section.] § 157. On the phrase : [" the day of that Sabbath was a high day," R. V.], John 19 : 31, see Introd. Note, p. 193. Luke 23 : 54 : " and the Sabbath drew on," [R. V. margin : Greek, " began to dawn "]; the term which properly belongs to the natural day is here figuratively and poetically applied to the civil day, which among the Jews began at sunset. Compare Matthew and Mark, " when even was eome," and Luke himself in the first clause of the verse. It was according to law and custom among the Jews that the bodies of persons publicly executed should be taken down and buried before sunset ; see Deut. 21 : 22, 23. Thus Josephus, B. J. iv. 5, § 2 : " So great care did the Jews take respect ing sepulture, that even the bodies of those condemned to be crucified they took down and buried before sunset." [The R. V. properly connects the latter part of Luke 23 : 56 with the next chapter, as the Greek requires. This leaves it uncertain, so far as Luke's statement is concerned, when the spices were " prepared : " see Note on § 159.] PART IX. our lord's resurrection, his subsequent appearances, and his ascension. §§ 159-173. Introductory Note. A full discussion upon this part of the Gospel History, embracing a review of the main difficulties in the way of harmonizing the accounts of the four Evangelists, was published by the author of these Notes, in the Bibliotheca Sacra for February, 1845, p. 162 sq. To this the student is referred for a more complete examination of the subject. [For compact summaries of a number of the various theories for harmoniz ing the accounts, see Andrews, Life of Our Lord, pp. 587-594.] It is no doubt true that more of these apparent difficulties are found in this short portion of the Gospels than in almost all the rest. This has its cause in the circum stance that each writer here follows an eclectic method, and records only what ap pertained to his own particular purpose or experience. Thus many of the minor and connecting facts have not been preserved ; aud the data are therefore wanting to make out a full and complete harmony of all the accounts, without an occasional resort to something of hypothesis. Had we all the facts, we may well rest assured that this part of the sacred history would at once prove to be as exact, as consistent, and as complete, as any and every other portion of the Word of God. [The diver gences in the narratives of the resurrection seem fatal to all theories respecting the origin of the Gospels whieh imply interdependence.] The general results of the investigations upon which we are now entering may be presented in the following summary view of the events and circumstances connected with our Lord's resurrection and ascension, in the order of their occurrence. The resurrection took place at or before early dawn on the first day of the week ; when there was an earthquake, and an angel descended aud rolled away the stone from the sepulchre and sat upon it, so that the keepers became as dead men from terror. At early dawn, the same morning, the women who had attended on Jesus, namely, Mary Magdalene, Mary the mother of James, Joanna, Salome, and others, went out with spices to the sepulchre in order further to embalm the Lord's body. They inquire among themselves who should remove for them the stone which closed the sepulchre. On their arrival they find the stone already taken away. The Lord had risen. The women, knowing nothing of all that had taken place, were amazed; they enter the tomb and find not the body of the Lord, and are greatly perplexed. At this time Mary Magdalene, impressed with the idea that the body had been stolen away, leaves the sepulchre and the other women and runs to the city to tell Peter aud John. 200 NOTES. — ORDER OF APPEARANCES. [Part IX. The other women still remain in the tomb ; and immediately two angels appear, who announce unto them that Jesus is risen from the dead, and give them a charge in his name for the Apostles. They go out quickly from the sepulchre and proceed in haste to the city to make this known to the disciples. On the way Jesus meets them, permits them to embrace his feet, and renews the same charge to the Apos tles. The women relate these things to the disciples ; but their words seem to them as idle tales, and they believe them not. Meantime Peter and John had run to the sepulchre, and entering in had found it empty. But the orderly arrangement of the grave-clothes and of the napkin con vinced John that the body had not been removed either by violence or by friends ; and the germ of a belief sprung up in his mind that the Lord had risen. The two returned to the city. Mary Magdalene, who had again followed them to the sepul chre, remained standing and weeping before it ; and looking in she saw twro angels sitting. Turning around she sees Jesus, who gives to her also a solemn charge for his disciples. [The main point of difficulty is respecting the order of appearances to the women, assuming that there were two appearances ; or in identifying them on the theory that there was but one (as Andrews and others hold). The latter view takes the account of Matthew as a general statement ; but the details in that narrative are quite exact. Dr. Robinson places the appearance to Mary Magdalene second, regarding Mark's statement (Mark 16 : 9) as relative (see Note on § 164). The view accepted by the editor is substantially that of Lange, and has been thus stated in the International Re vision Commentary, Mark, p. 234: "Three women, Mary Magdalene, Mary the mother of James, and Salome, two of whom had watched by the sepulchre Friday evening (Matt. 27 : 61 ; Mark 15 : 47), start for the sepulchre early on Sunday morning (Mark 16 : 1, comp. Matt. 28 : 1), followed by others bearing spices (Luke 24 : 1). These three, finding the stone rolled away, are variously affected. : Mary Magdalene starting back to meet the male disciples who are also coming (John 20 : 2) ; the other two, remaining, approach nearer and see one angel sitting upon the stone (Mark 16 : 2—7). They go hack to meet the other women coming with the spices. While all are absent, Peter and John come and find the tomb empty (John 20 : 3- 10). Mary Magdalene returns, sees two angels in the grave (John 20 : 12), and turning round sees Jesus, and takes the tidings to the disciples (John 20 : 14-18). The other two, surprised by the message of the angel, meet the other women bring ing spices ; all visit the tomb, and see the two angels standing (Luke 24 : 4-7), one of whom was sitting on the right side as they entered (Mark 16 : 5). As they go back they meet the Lord (Matt. 28 : 9)." This accepts the statements of all the Evangelists as strictly accurate, and does no violence to the laws of interpretation. The account of Luke seems to recognize two parties of women (see on § 160), and the various visits thus assumed explain most satisfactorily the various statements re specting the angelic appearances. Since this is hut one among many theories, the arrangement of the text in the Harmony has not been altered, nor has any material abridgment been made in the notes of Dr. Robinson. Supplementary remarks have, however, been inserted, in accordance with the view given above.] The further sequence of events, consisting chiefly of our Lord's appearances, pre sents comparatively few difficulties. The various manifestations which the Saviour made of himself to his disciples and others, as recorded by the Evangelists and Paul, may accordingly be arranged and enumerated as follows : — 1. To the women returning from the sepulchre. Reported only by Matthew See § 162. 2. To Mary Magdalene, at the sepulchre. By John and Mark. § 164. [The order of these two appearances is transposed by many.] 3. To Peter, perhaps early in the afternoon. By Luke and Paul. § 166. 4. To the two disciples going to Emmaus, towards evening. By Luke and Mark. §166. 5. To the Apostles (except Thomas) assembled at evening. By Mark, Luke, John, and Paul. § 167. N. B. These five appearances all took place at or near Jerusalem, upon the first day of the week, the same day on which the Lord arose. Introd. § 159.] NOTES. — ORDER OF APPEARANCES, ETC. 201 6. To the Apostles, Thomas being present, eight days afterwards at Jerusalem. Only by John. § 168. 7. To seven of the Apostles on the shore of the Lake of Tiberias. Only by John. § 169. 8. To the eleven Apostles and to five hundred other brethren, on a mountain in Galilee. By Matthew and Paul. § 170. 9. To James, probably at Jerusalem. Only by Paul. § 171. 10. To the eleven at Jerusalem, immediately before the ascension. By Luke in Acts, and by Paul. § 171. Then follows the ascension. § 172. [Some refer 1 Cor. 15 : 6 and 7 (last clause) to two appearances distinct from (8) and (10) ; but there is no evidence to sustain this view.] § 159. The women had rested ou the seventh day, according to Luke 23 : 56 ; and the Sabbath being past, Mark relates (v. 1) that they bought spices to anoint the body. This purchase would seem to have been made in the evening after the Sabbath ; since Mark proceeds iu v. 2 to narrate what they did early the next morn ing. In that case Luke (23 : 56) speaks of the spices by way of anticipation. [This is the view of Dr. Robinson in his last edition of the Greek Harmony (not the English). It is the more probable view, since Luke's statement is not directly connected with the resting on the Sabbath ; see R. V., and Note on § 157. Mark is more specific.] The angel had descended and the earthquake had taken place before the arrival of the women. Our Lord, therefore, had arisen from the tomb at or before early dawn. See the next Note. — Verses 2-4 of Matthew are here transposed into their natural order. [The events recorded in these verses preceded the arrival of the women. Matthew frequently introduces occurrences out of their proper order by " and behold," and his use of " for" throws the events further into the past.] The body of our Lord was laid in the sepulchre before sunset on Friday ; and he rose early on the morning of Sunday. He therefore rose on the third day ; having lain in the tomb during one whole day and a part of two others ; in all not far from thirty-six hours. On the expressions : the third day and after three days, see Note on § 49. § 160. The point of time when the women visited the sepulchre is very definitely marked by all four of the Evangelists, who use expressions that all go to fix the time at what we call early dawn, or early hvilight ; after the break of day, but while the light is yet struggling with darkness. But Mark, in v. 2, has added the phrase " at the rising of the sun." [The R. V. is still more exact : " when the sun was risen."] These words seem, at first, to be directly at variance with the language of the other three Evangelists, and with the " very early " of Mark himself. Yet, as Mark by the expression " very early " has definitely fixed the time in accordance with all the other Evangelists, we cannot sup pose that by the subsequent phrase he meant to contradict himself and them. He must therefore have employed this latter expression in a broader and less definite sense, not inconsistent with the other. As the sun is the source of light and day, and his earliest rays produce the contrast between night and dawn, so the term sun- rising might easily come in popular usage, by a metonymy of cause for effect, to be put for all that earlier interval when his rays still struggling with darkness do yet usher in the day. Accordingly, we find such a popular usage existing among the Hebrews and in the Old Testament. Thus, in Judges 9 : 33, Zebul, after directing Abimelech to lie in wait with his people in the field during the night, goes on to say : " And it shall be, in the morning, as soon as the sun is up, thou shalt rise early and set upon the city." Here we have the very same reference to the sun-rising, and yet we cannot for a moment suppose that Abimelech was to wait till the sun actually appeared above the horizon, before he made his onset. So the Psalmist, Ps. 104 : 22, speaking of the young lions that by night roar after their prey, proceeds thus : " The sun ariseth, they gather themselves together, and lay them down in their dens." But beasts of prey do not wait for the actual appearance of the sun above the horizon ere they shrink away to their lairs ; the break of day, the dawning light, is the signal for their retreat. See also Sept. 2 K. 3 : 22 ; 2 Sam. 23 : 4. In all these passages the language is entirely parallel to that of Mark 16 : 2 ; and they fully illustrate and confirm the principle that the sun-rising is here used by Mark in a popular sense, as equivalent to the rising of ihe day, or early dawn. 202 NOTES. — MARY MAGDALENE, ETC. [Part IX. There was probably something in respect to Mary Magdalene which gave her a peculiar prominence in these transactions. This may be inferred from the fact that John mentions Mary Magdalene, and her alone ; while the other Evangelists like wise name her first, as if holding the most conspicuous place. [Matthew and Mark tell of the two Marys watching at the tomb ; while Luke speaks of a larger number of women (Luke 23 : 55). In his further account he refers to the same party, while Matthew names the two Marys, Mark adding Salome to the number. The transcrib ers, supposing that Luke meant these persons, added to Luke 24 : 1 the phrase : "and certain others with them." It was the larger body of women that brought the spices. The other Evangelists do not affirm this of the two Marys and Salome. In v. 10 Luke seems to distinguish two parties of women. All these divergences point to a succession of visits, which might well be expected in the excited condition expressly affirmed of the women.] Mary Magdalene, amazed at not finding the body of Jesus, and supposing it to have been stolen, leaves the other women, probably in the sepulchre, and returns to the city to tell Peter and John. To them she uses the phrase, " we know not," v. 2, meaning herself and the other women ; but afterwards, when she speaks to the an gels, it is " / know not," v. 13. § 161. Luke speaks of two angels ; Matthew and Mark of only one : see the Note on § 57. — Mark says he was sitting ; Luke speaks of them apparently as standing, v. 4. But the Greek word in its appropriate and acknowledged usage is to appear suddenly, to be suddenly present, without reference to its etymology ; comp. Luke 2:9; Acts 12 : 7. [Of this usage there can be no question, but this does not account for the other differences.] In Matthew, the angel addresses the women apparently while still sitting on the stone outside of the sepulchre ; in Mark and Luke, on the contrary, the conversation takes place in the sepulchre. But although Matthew does not speak of the women as entering the tomb, yet in v. 8 he describes them as coming out of it ; so that, of course, his account too implies that the interview took place within the tomb, as nar rated by Mark and Luke. [The correct reading in Matt. 28 : 8, according to the best authorities, does not imply "coming out" (so critical editors and R. V.) ; the common reading is conformed to Mark. This change of text destroys the force of Dr. Robinson's suggestion, and favors the view that Matthew refers to a different occasion.] In recording the charge sent by the angels to the Apostles, Matthew and Mark dwell more upon Galilee ; and Luke more upon the Lord's previous announcement of his resurrection. [The two former, according to another view, give the charge to Mary, the mother of James, and Salome ; the latter, that to the main body of the women.] § 162. It is evident that Mary Magdalene was not with the other women, when Jesus thus met them on their return. Her language to Peter and John forbids the supposition that she had already seen the Lord ; see John 20 : 2. See too, Bibli otheca Sacra, February, 1845, p. 171. [All must agree.that Mary Magdalene was separated from the other women ; but it does not follow that the appearance to them occurred first. According to the view stated in the additional Introductory Note, the latter part of this section (Matt. 28 : 9-10 ; Luke 24 : 9-11) should be placed after § 164 ; the earlier part remain ing in its present position. The fact that Luke does not refer to the appearance to the women, although he tells of their return to the city, may be accounted for by supposing that his informa tion was derived from one of the two disciples who went to Emmaus (§ 166). Evi dently they had left Jerusalem before the report of any appearance reached them. Probably the women returned by different ways and met the other disciples at dif ferent times.] § 163. Mary Magdalene had gone to Peter and John only ; who would seem to have lodged by themselves in a different part of the city. The other women went, apparently, to the rest of the disciples. When, therefore, it is here said of John, on his entering the sepulchre (v. 8), that "he saw and believed," this is not at variance with v. 9, nor yet with Luke 24 : 11. What was it that John thus believed ? Not khe mere report of Mary Magdalene, that the body had been taken away ; for so §§ 160-166.] NOTES. — MARY MAGDALENE, ETC. 203 much he must have known and believed, when he stooped down and looked into the sepulchre. His belief must have been of something more and greater. The grave- clothes lying orderly in their place, and the napkin folded together by itself, made it evident that the tomb had not been rifled nor the body stolen by violent hands ; for these garments and the spices would have been of more value to thieves than merely a. naked corpse ; at least, thieves would not have taken tlie pains thus to fold the garments together. The same circumstances showed also that the body had not been removed by friends ; for they would not thus have left the grave-clothes be hind. All these considerations excited in the mind of John the germ of a belief that Jesus was risen from the dead. He believed because he saw ; "for as yet they knew not the scripture," v. 9. He now began to recall aud understand our Lord's re peated declaration, that he was to rise again on the third day : a declaration on which the Jews had already acted in setting a watch. See Matt. 16 : 21 ; 17 : 23 ; Luke 9 : 22 ; 24 : 6, 7, etc. ; Matt. 27 : 63 sq. In this way the apparent want of connection (sometimes urged) between verses 8 and 9 disappears. [Tisehendorf omits Luke 24 : 12 from his text (comp. R. V. margin) ; but the ev idence iu favor of the genuineness of the verse is very strong, and outweighs the suspicion of an insertion from the account of John. If the verse is omitted, the visit of Peter and John can be more readily placed before the return to the city of the large party of women (Luke 24 : 9-11, and Matt. 28 : 9, 10) ; a position which we hold to be, on other grounds, more probable than that assigned to it by Dr. Rob inson.] § 164. Mary Magdalene now manifestly sees the angels for the first time ; and this circumstance also goes to show that she had previously left the other women at the sepulchre before the angels appeared to them. A main difficulty occurs here in fixing the order of time, between our Lord's ap pearance to Mary Magdalene and that to the other women in § 162. This arises from the use of the word first in Mark 16 : 9, which seems to imply that this appear ance to Mary Magdalene was the first of ali : " he appeared first to Mary Magda lene." Yet the whole course of events and circumstances shows conclusively that Jesus had previously appeared to the other women. We are therefore compelled, and that in accordance with good and ordinary usage, to regard "first " as put here not absolutely, but relatively. That is to say, Mark narrates three and only three appearances of our Lord ; of these three that to Mary Magdalene takes place first, and that to the assembled disciples the same evening occurs last, v. 14. Now as the word for last is here put relatively, and does not exclude the subsequent appearances of our Lord to Thomas and in Galilee, so too first here stands relatively, and does not exclude the previous appearance to the other women. In this way the whole difficulty in the case before us vanishes ; and the complex and cumbrous machinery of earlier commentators becomes superfluous. See more in the Greek Harmony [pp. 269, 270, revised edition]. [The arguments of Dr. Robinson are not conclusive. " Afterward " is a more cor rect rendering than " last " in v. 14, and there is no necessary implication such as Dr. Robinson urges. Moreover, the passage in Mark is of doubtful genuineness. Even if written by the Evangelist, it does not seem to have originally formed part of the Gospel. When in such a supplementary passage " first " is used, it is very difficult to believe that it is used relatively. If the passage is, as many hold, not genuine, yet of very early origin, it is still more difficult to accept such a sense of " first." If it is to be regarded as neither genuine nor even authentic, then Dr. Robinson's argument is unnecessary ; for the statement is of no authority, except as indicating an ancient tradition. We prefer to regard the passage as, at all events, authentic, that is, true in its statements, and then to take " first " in its natural sense. This would compel ns to place Matt. 28 : 9, 10, and those passages necessarily joined with it, immedi ately after this section ; see Note on § 162, and the Introductory Note, p. 200. An drews identifies the appearance mentioned in Matt. 28 : 9, 10 with that to Mary Magdalene, taking the statement in Matthew as a general one. This would place Siat passage parallel with this section. Certainly Matthew only mentions the two llarys, and might refer to the appearance given in detail by John. ] § 166. This appearance of our Lord to Peter is mentioned only by Paul and by (.uke, xxiv. 34. It had not taken place when the two disciples left Jerusalem for Em- 204 NOTES.— SUBSEQUENT APPEARANCES. [Part IX. maus ; or at least they had not heard of it. It had occurred when they returned ; and that long enough before to have been fully reported to all the disciples and be lieved by them. It may, perhaps, have happened about the time the two disciples set off, or shortly afterwards. On the name Cleopas, see Note on § 154. This is a different person from the Clopas of John 19 : 25. § 167. Paul speaks of the Apostles by their usual appellation, as the twelve, 1 Cor. 15 : 5 ; Matthew, Mark, and Luke here speak of them as the eleven ; Matt. 28 : 16 ; Mark 16 : 14 ; Luke 24 : 33. Yet on this particular occasion only ten were actually present ; see John 20 : 24. When the disciples beheld their risen Lord, they thought they saw a spirit. Jesus reassures them, and presents to them indubitable evidence that the same body of flesh and bones whieh had been crucified and laid in the sepulchre was now risen and alive before them. On the general subject of the nature of our Lord's resurrection- body, see a full discussion by the author of these Notes in the Bibliotheca Sacra for May, 1845, p. 292 sq. Then follows our Lord's charge and commission to the eleven Apostles, delivered to them here in private by themselves, and distinct from the public and more general commission recorded in Matt. 28 : 19, 20. [But see below.] As a symbol of this commission to them in particular, and of the power which they should shortly receive through the Spirit imparted from on high, " he breathed on them, and saith unto them, Receive ye the Holy Ghost ;" John 20 : 22. There was in this emblem a recognition and reiteration of the gracious promise of the Spirit before made, which was to be abundantly fulfilled on the day of Pentecost. See John 14 : 26 ; 16 : 7 sq. ; Acts 2 : 1 sq. [Mark 16 : 14-18 may, with equal propriety, be placed in § 170, or even later, — in § 172, just before the Ascension. The most probable view is that it contains a sum mary of the various discourses. The discourse in Luke 24 : 44-49 occasions some difficulty. V. 49 indicates that they were not to leave the city, and v. 50 points directly back to v. 49. On the other hand v. 44 is most naturklly connected with tbe appearance in Jerusalem on the evening of the resurrection day. But since Luke in Acts 1 : 3 makes a specific statement about the interval of " forty days," we cannot understand him as implying here that the ascension took place immedi ately after that first appearance to the eleven. Some assume that vv. 44-49 are a summary of all the instruction giving during the interval ; others divide the dis course at the close of v. 48. Others again, because w. 46-48 resemble Acts 1 : 8, place the entire discourse at the later point.] § 169. This appearance of our Lord to the seven disciples at the Lake of Galilee is shown to have preceded that upon the mountain, by John 21 : 14. It was his third appearance to the Apostles ; see §§ 167, 168. They were now waiting the appointed time to meet Jesus upon a certain mountain ; Matt. 28 : 16. § 170. The set time had now come ; and the eleven disciples went away into the mountain, "where Jesus had appointed them." It would seem probable that this time and place had been appointed by our Lord for a solemn and more public inter view, not only with the eleven whom he had already met more than once, but with all his disciples in Galilee ; and that therefore it was on this same occasion, when, according to Paul, "he appeared to above five hundred brethren at once." That the interview in Matthew was not confined to the eleven alone seems evident from the fact that " some doubted ; " for this could hardly be supposed true of any of the eleven, after what had already happened to them in Jerusalem and Galilee, and after having been appointed to meet their risen Lord at this very time and place. Nor can we see any good reason why Jesus should summon the eleven, merely on their own account, to meet him on a distant mountain in Galilee, when he had already twice met them, and might just as well again meet them, in Jerusalem. The ap pearance to the five hundred must at any rate be referred to Galilee : for even after our Lord's ascension, the number of the names in Jerusalem were together only about a hundred and twenty ; Acts 1 : 15. And further, Paul, in enumerating the appearances of Jesus, in 1 Cor. 15 : 5-8, specifies only those to Apostles, with this single exception ; which therefore seems of itself to imply that the eleven also were here included. I therefore, with many leading commentators, do not hesitate to §§166-172.] NOTES. — THE ASCENSION. 205 regard the interviews thus described by Matthew and Paul, as identical. It was a great and solemn occasion. Our Lord had directed that the elevon and all his disci ples in Galilee should thus be convened upon the mountain. It was the closing scene of his ministry in Galilee. Here his life had been spent. Here most of his mighty works had been done and his discourses held. Here his followers were as yet most numerous. He therefore here takes leave on earth of those among whom he had lived and labored longest ; and repeats to all his disciples in public the sol emn charge, which he had already given in private to the Apostles : [" Go ye there fore, and make disciples of all the nations ;] — and lo, I am with you alway, even unto the end of the world." It was doubtless the Lord's last interview with his dis ciples in that region ; his last great act in Galilee. § 171. Luke relates, in Acts 1 : 3, that Jesus showed himself alive to the Apostles ["after his passion, by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God "]. This would seem to imply interviews and communications as to which we have little more than this very general notice. One of these may have been the appearance to James, mentioned by Paul only (1 Cor. 15 : 7), and subsequent to that to the five hundred brethren. It may be referred with most probability to Jerusalem, after the return of the Apostles from Galilee. Afterwards, our Lord again, according to Paul, was seen of " all the Apostles." This was apparently an appointed meeeting ; the same which Luke speaks of in Jerusalem, immediately before the Ascension. It was, of course, the Lord's last in terview with his Apostles. [§ 172. The correct reading in Luke 24 : 50 is properly paraphrased in the R. V. "until they were over against Bethany." This reading is accepted by all recent critical editors. The transcribers substituted a more usual form. Thus textual criticism has relieved us of an apparent contradiction between Luke's statement here and in Acts 1 : 12. The place of the ascension was on the Mount of Olives (Acts 1 : 12), over against Bethany (Luke 24 : 50). Dr. Robinson, in his Notes, argues at some length to prove that Luke " uses the terms Bethany and Mount of Olives interchangeably, and almost as synonymous." The received reading seemed to demand this ; but the correct text renders unnecessary all such attempts at reconciliation. The traditional site of the Ascension is open to the objection urged by Dr. Robinson that the spot was "in full view of all the inhabitants of Jerusalem," but Luke's statement points to a site on the eastern slope much nearer to Bethany. Needless difficulties have been raised respecting the Gospel accounts of our Lord's stay on earth after the resurrection. It has even been asserted that Luke in his Gospel places the ascension immediately after the resurrection. But this writer, more frequently than any of the other Evangelists, sums up events, and then pro ceeds to give further details. His words in Acts assume the correctness of the " former treatise." The closing section of Mark is obviously a summary, and cannot be proven to imply that there was no considerable interval between the resurrection and the ascension. Matthew does not mention the latter ; and John's account implies a period of some length.] A HARMONY OF THE FOUR GOSPELS IN GREEK. Newly arranged, with Explanatory Notes, by Edward Bobinson, D. D., LL. D., lately Professor of Biblical Literature in the Union Theological Seminary, New York ; author of a " Greek and English Lexicon of the New Testament," " Biblical Eesearches in Palestine," etc. Revised Edition. Giving the text of Tisehendorf, and Various Readings accepted by Tregelles, Westcott and Hort, and in the Re vised English Version of 1881. With additional Notes by M. B. Riddle, D. D., Professor of New Testament Exegesis in Hartford Theological School. In one volume, octavo, $2.00. NOTICES OF THIS EDITION. From The Interior (Chicago). Dr. Edward Robinson's " Harmony " needs no introduction to the American clergy. It has been used in the class-room and in the pastor's study for nearly a generation, and it has always been found reliable and helpful. It brings together the four Gospel narratives so as to present the true chronological order, and where the same event has been described by more than one writer the different accounts are placed side by side. In this way the threefold purpose which Dr. Robinson set before himself is accomplished : the Evangelists are made their own best inter preters ; they are seen to supplement each other in minute as well as important par ticulars ; and there is brought out fully aud clearly the fundamental characteristic of their testimony, unity in diversity. The present volume is a new and revised edition, with notes, prepared by Professor Riddle, of Hartford Theological Semi nary. His name is a guarantee that the task has been faithfully done. ... In its new dress and greatly improved form the book will be more valuable than ever, and it should have a place in every minister's librairy. From Philip Schapp, D. D. You could not have intrusted the revision to abler hands than those of Dr. Riddle. Robinson's "Harmony" is now again what it was thirty years ago, the best guide for the comparative study of the Gospels. From The Independent (New York). The "Harmony" is now put on a basis which corresponds to the present condition of Biblical scholarship, and which may carry forward through another generation the good fruits of Dr. Robinson's work. *** For sale by all Booksellers. Sent, post-paid, on receipt of price by the Publishers, HOUGHTON, MIFFLIN AND COMPANY, 4 Park Street, Boston ; 11 East Seventeenth Street, New York. HISTORY OF THE Sacred Scriptures of the New Testament. By Eduard (Wilhelm Eugen) Retjss, Professor Ordinarius in the Evangelical Theological Faculty of the Emperor William's Univer sity, Strassburg, Germany. Translated from the Fifth Revised and Enlarged German Edition, with numerous bibliographical additions, by Rev. Edward L. Houghton, A. M. 2 vols. 8vo, $5.00. This translation of a work which has become a standard in Germany treats, with the thoroughness characteristic of the great German schol ars, of (I.) The Origin and Development of a Sacred Literature of the New Testament ; (II.) Collection of Sacred Books of the Chris tians into a whole for use in the Churches ; (HI.) Preservation of their original form ; (IV.) Dissemination of the Collection among Christian Peoples ; (V.) Use made of them in Theology. The work of Professor Reuss, by its historic method, its comprehensiveness, and the help its copious references give a student for the prosecution of his researches, places itself in the very front rank of so-called " Introductions." The translation of it, with the added bibliographical references, especially to works written in English, and the enlarged index, constitutes one of the most valuable recent publications in Biblical literature. A generation of students will thank you for it. — Prof. J. Henry Thatek, Cambridge. The substantial value of the work is very great. It has not been accessible to American scholars for the lack of a good and cheap translation. This has now been furnished. ... In its present form it is to be accepted as one of the most important aids to the study of the New Testament of the last decade. — Christian Advocate (New York). I am gratified to be able to commend the translation most heartily. Of the original work no scholar can fail to think well, however he may disagree with the opinions of Professor Reuss. Mr. Houghton has been patient and careful in his work, and the bibliographical additions he has made, though necessarily of a selected character, constitute a new excellence. — Prof. M. B. Riddle, Hartford Theological School. These volumes should be where every scholar can consult them. — The Con- gregationalist (Boston). \* For sale by all Booksellers. Sent, post-paid, on receipt of price by the Publishers, HOUGHTON, MIFFLIN AND COMPANY, 4 Park Street, Boston ; 11 East Seventeenth Street, New York. OTHER BOOKS BY EDWARD ROBINSON. Biblical Researches in Palestine and the Adjacent Regions. A Journal of Travel. By Edward Robinson and E. Smith. Drawn up from the Original Diaries, with Historical Illustrations. With Notes, Maps, Plans, etc., etc. Eleventh Edition. In three volumes, 8vo, $10.00. The maps separately, $1.00. Dean Stanley said of these volumes : " They nre amongst the very few books of modern literature of which I can truly say that I have read every word. I have read them under circumstances which riveted my attention upon them, — while riding on the back of a camel ; while traveling on horseback through the hills of Palestine ; under the shadow of my tent, when I came iu weary from the day's journey. These were the scenes iu which I first became acquainted with the work of Dr. Robinson. 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A Greek and English Lexicon of the New Testament. New Edition, revised and in great part rewritten. 8vo, $4.00 net. BY J. A. W. NEANDER. General History of the Christian Religion and Church. Translated from the German of Dr. Augustus Neander, by the Rev. Joseph Torrey, Professor in the University of Vermont. With Additions and Corrections. In six volumes, including an Index volume. With Por trait. The set, with Index, $20.00 net. The Index volume, separately, $3.00 net. Neander still remains beyond doubt the greatest Church historian, thus far, of the nine teenth century. — Dr. Philip Schaff, History of the Apostolic Church. The present index is a noble work, and ought to receive the patronage it merits. — Christian Advocate (New York). *#* For sale by all Booksellers. Sent, post-paid, on receipt of price by ihe Publishers, HOUGHTON, MIFFLIN AND COMPANY, 4 Park Street, Boston ; 11 East Seventeenth Street, New York. DICTIONARY OF THE BIBLE: Comprising its Antiquities, Biography, Geography, and Natural His tory. By William Smith. American Edition. Revised and ed ited by H. B. Hackett, D. D., assisted by Ezra Abbot, LL. D. With five hundred and ninety-six Illustrations. In four volumes. With xxx.+3667 pages. The set, 8vo, $20.00 ; sheep, $25.00 ; half morocco, $27.50 ; half calf, extra, $27.50. There are several American editions of Smith's Dictionary of th Bible, but this edition comprises not only the contents of the original English edition, unabridged, but very considerable and important addi tions by the editors, Professors Hackett and Abbot, and twenty-six other eminent American scholars. This edition has 500 more pages than the English, and 100 more illustrations ; more than a thousand errors of reference in the English edition are corrected in this ; and an Index of Scripture illustrated is added. In view of the improvements made in this edition, Prof. Ros- well D. 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