Professional Documents
Culture Documents
PRINCETON,
N.
J.
Section
Shelf.
.#..'i!
UD
Number
INTRODUCTION
TO THK
ST.
JOHN
1560
AND WITH
THE VARIOUS READINGS OF THE EDITIONS OF ELZEVIR, GRIESBACH, LACHMANN, TISCHENDORF, TREGELLES ALFORD, AND WORDSWORTH
1624
By
J. P.
Maclean,
Ph.D.
CINCINNATI
" Bird of
Truth
fulfiled
and truth
to be,
Wrought by
Upward
Adam of
St.
Victor.
COPTBIGHTED BY
J. P.
MacLean,
1895.
TO
AFFECTIONATELY DEDICATED
PREFACE.
The
is
John
ject,
to the
welfare of mankind.
The
this
which, in
its
turn, has
new impulse
in the Christian
Tife.
In
many
and
others
especially
where
I found they
the discussion.
By
this I
As so been made
to
may be comprehended by all classes of readers. many excellent commentaries on the Gospel have
readily accessible to
all
have deemed
it
best not
the
of this undertaking to
more
in
(V)
vi
Preface.
critics,
and an
interlinear
make
every
Bag-
On
the whole
it
is
as faithful a
work
as could
be expected.
February, 1895.
CONTENTS.
CHAPTER
I.
INTRODUCTION.
PAGE.
I.
II.
11
12
13
Time previous to his discipleship From his call to his departure from Jerusalem The traditional period
14
18
CHAPTER
Statement of Doubts a. Four Classes of Opinions b. History of Doubts c. Tubingen School d. Position of Renan Historical Evidences
i.
II.
22 22
23 24
27
II.
'
29
31
Indirect evidences ot the Authenticity of the Fourth Gospel.. a. Testimony appended to the Gospel
ii.
Testimony of the Apostolic Fathers c. Testimony of the Primitive Fathers d. Use of the Gospel by the Gnostics e. Testimony of Celsus Internal Evidences of the Authorship of the Fourth Gospel a. The author was a Jew 1. Jewish opinion and points of view 2. Jewish usages and observations 3. Form of Gospel essentially Jewish 4. The source of the religious life of the author was the Old Testament b. The author was a Jew of Palestine 1. Great topographical knowledge 2. The way in which the Author quotes the Old Testament. 3. The Doctrine of the Logos
&.
32 34 37 44 48 49
51
52
52 52
53 54 55 56 57
(vii)
...
viii
c.
Contents.
of
what he describes
PAGE. 58
59 59 60 GO
Gl
d.
e.
The details of time 3. The details of number 4. The place of special acts 5. The manner of the narrative The Author was an Apostle The Author was the Apostle John 1. The narrative indicates a Special Apostle 2. A definite supposition that St. John wrote the Gospel. 3. The Gospel carefully distinguishes places and persons. 4. Features which cause objections
2.
62
63
63 63
.
64
iii.
Direct Evidence of the authorship of the Fourth Gospel beheld his glory 1.
We
64 66 66
67
2.
True conception
of a witness
CHAPTER
I.
III.
Place
6B 70
.'
III.
Date
a.
b.
c.
71
d.
Omission of Prophetic reference to Jerusalein Second coming of Christ Explanation of Jewish names and customs The writer occupies a position remote from the events 1. Answers to the problems made by changed conditions. 2. The most striking difference between the Gospels
3.
4.
72 73 74
75 78 78 79
81
Difficulties
met
New
Intellectual position
82
83
Purpose stated
Not
specifically polemical
84
85
Doctrines of Cerinthus
Chronology
86 87 88 9^
91
VI. General Review VII. Important Features a. The truth and the witness 1. The witness of the Father
2.
3.
108 108
109
of Christ of
works
HO HO
Contents.
4.
5.
ix
PAGE.
110
Ill
6.
h.
c.
Ill Ill
112
11."
Judgment and
Extreme
life
VIII.
The Style
a.
6.
c.
116
simplicity
IKi 117
118
119 119
d.
e.
Minuteness of detail /. Favorite words and phrases g. Table of usages IX. HisTOKiCAL Exactness
a.
h.
c.
119
121
133
l.'U
135
136 137
137
"
d.
Distinguishing Language
Discourses in the Discourses on the
Chamber
140
Way
140
CHAPTER
I.
IV.
141
142
III.
Symbolism
CHAPTER
I.
V.
151
d.
Limited range of the Fourth Gospel Limited range of the Synoptics Differences between the Synoptics and St.* John 1. Scene and extent of Christ's ministry 2. Difficulty in respect to the Person of Christ Coincidences of the Fourth'Gospel with the Synoptics 1 The Baptism of John 2. Feeding of the five thousand
152 153
153
163 155 156
156 156
X
3.
Contents.
PAGE,
156
4.
5.
156
156 156
6.
7.
8. 9.
10. 11.
Betrayal
Trial
157
157 157
157
Crucifixion
Burial
Resurrection.
157
157 159 159
12.
Implied acquaintance
coincidences
13. Striking
II.
III.
Thought and Language The Gospel and the First Epistle op St. John Relation of the Fourth Gospel to the Apocalypse
14.
a.
160
162
. .
Internal proofs of
1.
St.
163 163
Diction
2.
b.
Metaphor
164 167
CHAPTER
I.
VI.
The Text
a.
b.
c.
169 169
170 170
II.
III.
170
171
172
CHAPTER
I.
VII.
175
175 175
Griesbach
Lachmann
Tischendorf
Tregelles
d.
e.
Alford
Wordsworth II. Interlinear Translation III. Marginal References IV. List of Signs and Editions
/.
178
;
178
179
St.
John
180
ST.
JOHN.
I.
INTRODUCTION.
St.
is
life
of
the relations he
he comes into the purest light of personality. The Gospel breathes through its verses an atmosphere as from Paradise, and He who walks before us in its holy light is instinctively felt to be Divine. This Gospel has been called the Gospel of Gospels; and is the most remarkable as well as the most important literary production ever composed by man. In it is represented the
highest knowledge of Christ, and also his deepest love.
possesses an irresistible
It
charm
and
The profoundest minds in the Church, from Clement of Alexandria down to the present, have expressed their sense of
its
I.
who lean on the bosom of Jesus, and there imbibe the spirit of John, just as he imbibed the spirit of Christ. Chrysostom extols it as more love-bewitching and elevating in its influence than Jerome proclaims that "John exall the harmonies of music. cels in the depths of divine mysteries." Augustine affirms *i John did but pour forth the water of life which he himself
12
Study of
in."
the
Gospel of
St.
John.
had drunk
others."
Luther
calls it
should
it,
Lessing declared
"the unique, tender, genuine, preferred by far to the without qualification, to be the
be
most important portion of the New Testament. Ernesti pronounced it " The heart of Christ." Herder exclaims it was " Written by the hand of an angel !" Schleiermacher expresses his own preference for it. Tholuck said it has "a peculiar originality and charm, to which no parallel can be
found.
light,
Meyer recognizes its " fullness of grace, truth, peace, and life." Canon Westcott writes, "ITo writing, per-
we view it simply as a writing, combines greater simwith more profound depths. At first all seems clear in the child-like language which is so often the chosen vehiand then again cle of the treasures of Eastern meditation of Western thought is found to lie under the utmost subtlety abrupt and apparently fragmentary utterances." Quotations similar to these might be given indefinitely. careful study of the Fourth Gospel will demonstrate that the encomiums pronounced upon it have not been overdrawn. In order to understand this remarkable production it becomes necessary to know something of its remarkable author.
haps, if
plicity
;
II.
The Life
of St. John.
in a different
and character of St. John touches the heart manner from that of the other Apostles. He was that disciple whom Jesus loved, and consequently bore a
The
life
As
his
name
is
indissolubly con-
life should acpaper relating to its consideration. the Apostle John naturally divides itself into three periods, only the second of which is regarded with certainty. Over the first and third periods broods the shadow of uncertainty. There are but two sources of information
concerning him.
tains the evidence
The
first is
the
from
New
The Life of
St.
John.
13
remainder of his life, depends solely upon the traditions of Both sources present harmonious the Primitive Church. fragments, containing definite traits and characteristics, establishing an imperfect and unique portrait, but so related as to forbid a continuous history. The first period presents only a few isolated facts, which require inference and conjecture in order to bring them together as a connected whole. The latter end of his life affords distinct images, which may be halftraditional
and half-mythical.
a.
Time Previous
to
His
Discijpleship.
The date
younger than
the impression that he was James, whose name usually preix. 28),
times reversed, as in
Luke
but the order is someyounger than Peter, and He was the son of Zebedee
His father was a fisherman of the Sea of GaliMarki. 19, 20), and, as he employed servants, he was doubtless removed several steps from poverty. Some critics claim that Salome was the sister of Mary, the mother of Jesus, in which case John w^ould be the Lord's first cousin. This, in a measure, might account for that close relationship and special intimacy granted to the beloved disciple, and also the final committal of the Virgin to John's care (John xix. 26, 27). St. John, similar to all the other Apostles, save Judas Iscariot, was a Galilean. By his pious mother he was trained in all that constituted the ordinary education of Jewish boyhood. Though not taught in the schools at Jerusalem, yet by the periodical pilgrimage to that city, he became familiar with the stately worship of the Temple. It must be conceded that the inhabitants of his district would also have an influence over him. To a great extent they had remained untouched by the culture of the rest of the nation, and ignorant of the glosses of tradition, they kept strictly the old simple
and Salome.
14
Study of
the
Gospel of
St.
John.
They were industrious, hardy and warUke. This influence may account for the fiery temper which earned for him and his brother James the name of " Sons of thunder " (Mark iii. 17). Galilee was not so remote but that the political changes which agitated the nation would also be subject for discussion among the fishermen whilst plying their vocation. The influence of Judas of Gamola, the great teacher of the freedom of Israel against Rome, must not only have been felt, but also awakened aspirations in the breast of the younger men. Early in life John formed an intimate fellowship with Peter, and learned to admire and love the impetuosity of this older Notwithstanding such environments as would lead friend. to develop his fiery nature, there was in him another element which, in after years, was fully developed, and made him
known
was brought
almost wholly
b.
of
His Departure from Jerusalem.
From His
Call
to
The monotony of John's Hfe was suddenly broken by a thrill which went through the land that God had again visThe voice of John ited them in raising up another prophet. the Baptist was heard in the wilderness of Judfea. It was not a call to armed resistance, but a cry to withstand their
own
temptations, and break the bondage of their own sins; "Repent, ye; for the kingdom of heaven is at hand." The
publicans, peasants, soldiers and fishermen of Galilee gathAmong those who heard and followed ered around him.
were the two sons of Zebedee and their friends. The Baptist directed John and James to follow Jesus, "And looking upon Jesus as he walked, he saith. Behold the Lamb of God !" (i. 35, 36.) From that day the whole tenor of the life of John was changed. The disciple of the Baptist was now a follower of Jesus. At once he had an interview with his
The Life of
of heart and consecrated
life
St.
John.
15
so indellibly im-
which has
pressed
all
believers in Christianity.
From
feast of
into Galilee, was with him at the marriageCana, journeyed with him to Capernaum, thence to Jerusalem (ii. 12, 13), and from there returned through Sa-
new Teacher
maria (iv. 8). John, then, for an uncertain interval of time, resumed his former occupation. Jesus visits him, and again calls him, possibly more than once (Matt. iv. 18, 21, Luke v. 1-11), to become an Apostle and fisher of men. He leaves his chosen vocation and takes up the work in God's spiritual kingdom, being joined, at the same time, by his brother James, and also, Peter, a chosen three whose number was soon to be augmented to twelve, not as disciples only, but as special representatives, to be termed Apostles. In this list the foremost names have always been, John, James, and Peter, sons of Zebedee and Jonah. They belonged to the innermost circle of the Lord's friends, and unquestionably John was foremost in his confidence and love. Peter, John, and James were with him in the chamber of death when he raised the daughter of Jairus (Mark v. 37-42), in the glory of the transfiguration (Matt. xvii. 1, 2), when he foretold them of the destruction of Jerusalem (Mark xiii. 3, in this instance Andrew was present), and in the agony of Gethsemane (Matt, In this group Peter w^as always the chief spokesxxvi. 37). man, owing to his impetuous nature, yet to John belongs the more memorable distinction of being the disciple whom Jesus loved, and consequently the nearest and dearest to the Master, which love, in turn, was reciprocated with a more single and undivided heart than that portrayed in any of the other
disciples.
character of
There are certain striking facts which indicate why the John was worthy of the love of Jesus. The name, Boanerges, implies vehemence, zeal and intensity. On three specified occasions his burning nature displayed itself; once when he rebuked one who cast out demons in the Lord's
16
Stady of
the
Gospel of
St.
John.
name because be was not of tbeir company (Mark ix. 38, Lake be stood ready to call down fire from beaven tbat tbe ix. 49) Samaritan villagers, wbo refused to receive Jesus, migbt be
;
and once again, on tbe last journey to moutb-piece of ber two sons, begs tbat tbey migbt sit, tbe one on tbe Messiab's rigbt band, and tbe otber on His left, in His kingdom. Tbis ambition, notwitbstanding bis close intimacy witb tbe Master, sbows tbat be was still ignorant of tbe true nature of Cbrist's kingdom. Being cballenged, tbe same bold temper and burning zeal were made manifest. He was willing to go tbrougb tbe fiery furnace in order to be close to tbe companionsbip of Jesus (Matt. XX. 20, 22), and bis after life proved tbat bis acceptaTbis strong nature properly attion was fully exemplified. tuned by Jesus, lost none of its zeal, but brougbt to tbe surface tbe ijentleness of tbat love wbicb constitutes tbe principal
consumed (Luke
ix. 54),
As tbe motber of Jobn bad taken ber place among tbe women wbo followed Jesus in Galilee and ministered unto Him of tbeir substance (Luke viii. 3), and journeyed witb bim
Jerusalem (Luke xxiii. 55), it is more tban probable tbat tbrougb ber tbe son came to know more of Marv of Magdala wbose cbaracter be depicts witb a master stroke and tbat otber Mary wbom be was afterwards to
on bis
last visit to
lionor
(xi.),
by a special command. Tbe fulness of bis narrative omitted in tbe Synoptics, leads to tbe conviction that be was well acquainted witb tbe family of Betbany. It is not necessary to dwell upon tbe bistory of tbe Last Supper, prepared by Peter and Jobn. It is enougb, in tbis
connection to point out tbat Jobn was tbere, as ever, tbe disciple wbom Jesus loved, and favored by reclining at tbe table witb bis bead upon tbe Ma&ter's bosom (xiii. 23). To bim tbe eager Peter makes signs of impatient questionings tbat be
sbould ask wbo it was tbat sbould betray Him (xiii. 24). He returns witb Jesus to tbe Mount of Olives, and is witbin sigbt or bearing of tbe conflict in Getbsemane; and wben tbe be-
The Life of
trayal
is
St.
John.
17
of confusion,
fol-
first
moment
all
He
the disciples,
of the
lows Jesus to the council-chamber, and even to the prsetorinm Roman Procurator, and there hears the conversation between Jesus and the Roman governor (xviii. 28-38). From
casion,
notwithstanding the sorrows and terrors of that ocbuoyed up by that love which is stronger than death, he followed, accompanied by a few faithful women, to the place of crucifixion, and there he was to be a son to that mother who was then left desolate (xix, 26, 27). It would appear that the Sabbath which followed, John spent with the same faithful believers, and regardless of the denial of Peter he does not break his old friendship, and on Easter morning they go to visit the sepulchre. To them Mary of Magdala first runs with the information that the sepulchre is empty (xx. 2); and together they were first to see w^hat the strange words meant. John is first at the tomb, but Peter, the less restrained by awe, is the first to enter (xx. 4-8). After remaining about Jerusalem for at least eight days, together they return to Galilee and seek refreshment in their suspense by resuming their former occupation (xxi. 1-3). Here the dififerex\t characteristics of the two companions shew themselves. John is the first to recognize the form of the Lord as seen in the morning twilight, and Peter the first to spring overboard and swim towards the shore where He stood speaking to them The Gospel closes with a view of the deep afl'ec(xxi. 5-8). Peter was not satisfied tion which united the two disciples.
tlience,
know
"And
own
to
what
shall this
man do?"
(xxi. 18-21).
The
friends
still
at the
Ascension and
Temple
Sanhedrin (Acts
iii.
15).
1), and boldly protested against the John's views having become greatly
18
St.
John.
Samaritans as brethren (Acts viii. 14). Jernsalem (Acts viii. 25) after the return from Samaria; but he was not there at the time of St.
enlarged he receives
We
lose sight of
him
at
Paul's
i.
18, 19).
Some
and v^nth the other Apostles (A. J). considered the difference between the Jewish and the Gentile Christians (Acts xv. 6). At this time his reputation was great, for Paul speaks of him as being one of the three "pillars" of the Church (Gal. ii. 9), while the Scriptures are silent con50) he
w^as at Jerusalem,
cerning his work during this period, yet his character, the intaken iii Paul and Barnabas, and the command given them, would lead to the assumption that he was engaged to
terest
and organizing the Christians of Judea. Evidently his life was undergoing a change by being mellowed, and rising step by step to that high serenity which was
in teaching, exhorting
life.
more or less show of up that gap which separates John from Jerusalem and leaves him at Ephesus. He may have been detained in Jerusalem by the sacred trust imposed on him by Christ in the case of the Virgin. During his prolonged stay in and around the Holy City he acquired that minute knowledge of its topography which marks the Fourth
The
traditions of a later age, with a
likelihood,
come
in to
fill
Gospel.
The date of John's final departure from Jerusalem is unknown. It is also uncertain whether or not he journeyed direct to Ephesus. It may be confidently assumed that he was not at Ephesus before the work of the Apostle Paul had been completed. It may be safely affirmed that
he ministered at Ephesus during the
latter part of his life;
but what was the extent of his work and the circumstances of his outward life, we are hopelessly left in doubt. He is
described (Eusebius' Eccl. Hist. B. III. C. 31) as a priest wearing the sacredotal plate, which was the special badge of the
The Life of
liigh-priest (Ex. xxxix. 30).
St.
John.
19
On the .assumption that he was the author of the Epistles ascribed to him, and also of the Apocalypse, then the writings imply that certain persecutions, either local or general, drove him to Patmos (Rev. i. 0); that the seven Churches, of which Asia was the center, were objects
of his special solicitude (Rev.
i.
11)
2 Jno.
(3
7);
on which he grounded his faith (1 Jno. and that he was withstood by malicious
words
Jno. 10).
traditional picture of
The
John presents
is
ship-wrecked off Ephesus, but arrives in that city in time to check the heresies which were being propagated in the Church. About this time he numbers among his disciples, Polycarp, Ignatius, Papias and Afterwards taken to Rome, under Domitian's perseothers. cution, and there thrown into a cauldron of boiling oil which, however, has no powers to do him injury from there sent to labor in the mines of Patmos returns to Ephesus on the accession of Nerva settles the canon of the Gospel-history, and writes his. own to supply what was wanting; meets heresies with the strongest possible protests; through his agency the temple of Artemis is despoiled of its magnificence introduces Jewish mode of celebrating the Easter feast without harm drank the cup of hemlock that when he felt death approaching he calmly laid himself down in the sepulchre, which had been prepared for him under his own direction, and quietly passed away that after his interment there came strange movements in the earth over him, and when the tomb w^as opened it was found to be empty. Among the many traditions w^hich cluster around the name of John, the three following deserve more than a passing notice: Once going to bathe at Ephesus and perceiving Cerinthus within, he immediately rushed out crying, "Let us fly, lest even the bath-house fall on us, because Cerinthus, the enemy of the truth, is within." Cerinthus had denied the realtv of the Incarnation. The storv was doubtless invented
able and the improbable.
; ;
He
20
for the
Study of
the
Gospel of
St.
John.
who
lield
sim-
ilar doctrines.
John, after his return from Patmos, made a tour of the he might appoint presbyters. In one of the cities his attention was attracted by a lad of noble bearing, whom he specially commended to a presbyter for instruction, but who neglected him. Soon after the young man went from
cities that
finally
became chief of a
set
of bandits.
for
When
he
me my deposit," knew he had received no money from John. He then manded the young man, but only to receive the story of
presbyter by saying, " Come, restore to
downfall.
The
mounted
a horse, and
by the
robbers,
taken by them. to fly, but the aged Apostle entreated him to stay, and by his loving tears and kindly exhortations induced him to return to the Church, to which in due time he was restored. The third story is that towards the close of his life, when he was so infirm that he had to be carried to and from the church,
the chief recognized
When
and was too weak to preach, at the close of the service he would often say no more than this, "Little children, love one His hearers having become wearied of this, said another."
to him, " Master,
this alone
why
it is
the Lord's
done,
enough."
two sides of his charactei-, have the intensity of action, intensity of thought, intensity of love and intensity of hate. His love was not only tender, but also keenly spiritual. His love of truth and devotion to Jesus were so great that he hated lukewarmness, insincerity, falsehood and all other manHe never hesitated to rebuke evil and all ner of wrong. other opposition to the truth. Yet in these rebukes and stern integrity he was ever alive to the wants of humanity, and never swerved in his love for the brotherhood of man.
The
We
The Life of
St.
John.
21
stories concern-
From one
})oint of
to separate ing him are disappointing. All our conceptions of the Apostle's
the
efl'ort
solely from the New TesThere the truest conception is given in the announcement that he was "the disciple whom Jesus loved;" who possessed a burning zeal for the Master's glory the great Apostle of Love, not on account of an easy temper, an indefinite benevolence, or a character soft, yielding and feminine, bat as one continually growing, more and more, into the likeness of Him whom he tenderly loved. His vision became unclouded in the possession of the Eternal Word, and his recollections of Him who spake as man never spake were acute and positive. And thus, near the end of a long and noble life he was specially fitted to write that Gospel which has been called " the Gospel of Eternity," and " the Gospel of Love," for, from his early manhood upwards, he bad been an Apostle his head had rested on the bosom of the Savior of Man; he had stood beside the Cross; had witnessed the Ascension; had cherished till her death the mother of the Master; had seen the close of the Jewish dispensation, and the overthrow of the Holy City, and finally a long life of contemplation and an eye-witness of the spreading of the Gospel. It is universally conceded that St. John lived to a great age, and probably died about the year 100 a. d., and was buried at Ephesus.
tament.
22
Study of
the
Gospel of
St.
John.
CHAPTER
The Fourth Gospel
historical
II.
Indeed Christianity would remain Christianity. were the apostolic authorship, or its credibility, disproved
it was written, the doctrines of Jesus and had been extensively proclaimed, and churches
because, before
his resurrection
established.
But without this Gospel our conceptions of would be materially changed. Christianity
I.
Statement of Doubts.
of the Fourth Gospel has not only been
The genuineness
of the
made
the battle-ground
New
Testament.
The engaged, and divers schools of thought established. formed upon supposed critical grounds may be opinions ranged into four classes, of which the following will serve as
an abridged expression
a.
: :
Classes of Opinions.
" The Fourth Gospel was written by the First Opinion Apostle John, the son of Zebedee. The statements contained the discourses which the author in that Gospel are all true puts into the month of Jesus were actually held by him." This is the orthodox and traditional view, and held generally by the vast bodj^ of Christians, and supported by such critics
;
and others. Second Opinion " The Fourth Gospel is, in ftict, by the Apostle John, although it may have been revised and reas Godet, Keil, Schanz, "Westcott,
:
Statement of Doubts.
23
touched by
liis
disciples.
The
facts
mind of Jesus." This is the Ewald, and in some respects that of Beyschlag, opinion of Ritschl, Weisse, Sanday, Reuss, and E. A. Abbott. Third 0[)inion " The Fourth Gospel is not the production of the Apostle John. It was attributed to him about the year A. D. 100. The discourses are almost entirely fictitious but the narrative parts contain valuable traditions, ascending in part to the Apostle John." This is the opinion of Renan, Weizsaecker, and Michael Nicolas. Fourth Opinion " The Fourth Gospel is in no sense the work of the Apostle John. And whether, as regards the facts or the discourses which are reported in it, it is not a historic book; it is a work of the imagination and in part allegorical, concocted about the year 150, in which the author has proposed to himself, not to recount actually the life of Jesus, but to make believe in the idea that he himself had formed of Jesus." This constitutes the radical view, and with some variations held by Baur, Schw.egler, Strauss, Zeller, Volkmar, Helgenfield, Schenkel, Scholten, Renille, Tayler, and Iloltzmann.
the author had conceived the
: :
b.
History of Doubts.
doubts of the authenticity of this Gospel, based grounds, were brought forward in the seventeenth century, in England, by an unknowm writer, which
first
The
upon
critical
.Clerc. Anterior, howquestions arose concerning this Gospel. Cerdon, Marcion, the Montanists, and other ancient heretics
did not deny the authenticity of the Gospel, but held that the Apostle was mistaken, or else the Gospel had been interpolated in those passages which were opposed to their tenets.
Sometime
constituted a sect)
second century, a few no ground for supposing they denied the genuineness of the Gospel of
24
Study of
the
Gospel of
St.
John.
John. They received the nickname of Alogi, which has tlie double signification of " deniers of [the doctrine of] the Logos" and " men devoid of reason." Their difficulty with this
Gospel was solely a doctrinal one.
They
likewise rejected
the Apocalypse, and ascribed both books to Cerinthus, a cotemporary of St. John; but appealed to no tradition in support of their view. The next recorded instance belongs to the year 1792,
when
was renewed by Edward Evanson, in a book The sientitled, On the Dissonance of the Four Evangelists. lence was again broken in 1820, when Bretschneider, in his His arguments are strong in Probabilia, renewed the assault.
the attack
comparison with those of his predecessors. He relies chiefly on the strangeness of such language and thoughts as those of St. John coming from a Galilean fisherman, and the dift'erence between the representations of the person and manner of the speech of Jesus given by the Apostle and the Synoptists. The Probabilia aroused a multitude of critics who so thoroughly replied to it that Bretschneider retracted his opinion, and admitted that his objections had been fully answered. No other opponent of the genuineness of the Gospel appeared until 1835, when Dr. Strauss, in his Life of Jesus, renewed the contest. He was answei-ed by Neander, Tholuck, Hase, Liicke, and others. Moved by these replies. Dr. Strauss retracted his doubts in 1838, but again advanced them in 1840.
c.
The
the recent adverse criticism on the Goswas the late Dr. F. C. Baur, a
man
possessed of vast learning, great industry and acute incharacteristic of his criticism is the doctrine of insight. Thus he ascribes to the New Testament writers a tention.
special aim,
which leads them to exaggerate certain facts, and omit or invent others. He seeks everywhere for some party or private purpose which colors the narrative, and to the au-
Statement of Doubts.
tlior
25
of the Fourth Gospel he ascribes the deUberate purpose of passing himself off as the Apostle, in order to impose on the Church his doctrine of the Logos.
The
is
by the Tubingen
there
critics
They
declare
was a
radical
between the Jewish and Gentile types the one led by Peter at the head of the of Christianity, original disciples, and the other party that adhered to Paul. Several books of the New Testament they ascribe to the effort, made at a later day, to bridge over this gulf; and the Fourth Gospel is a product of this pacifying tendency, affirming it to have been written about the middle of the second century, by a Christian of Gentile birth, who assumed the name of John in order to give an apostolical sanction to
and
hostility
his production.
Jesus,
and eternal being of wholly in tone from the Synoptic Gospels. The historic element, in John, yields to the supernatural and
which and
philosophic one.
characters, places
New
and situations which are not in the tirst three Gospels. In John the scene of Christ's labor is laid chiefly at Jerusalem, but in the Synoptics around Galilee.
Important events recorded in the first three Gospels are omitted by John, such as the Temptation, the Sermon on the Mount, the Transfiguration, and many miracles relating The Synoptics give but one year to demoniacal possessions.
for the public life of Jesus, while
John
requires more.
The
events in the Fourth Gospel are for the sake of introducing the conversations, not for their own sake, as in the Synop-
John's Christ teaches in. allegories instead of popular The teachings of Jesus in the first three Gospels parables. bear immediately on earthly life and human conduct, and
tics.
2t)
>'^tu(ly
that
ill
Jolni on
more
;
and in John, he inculcates faith in himself. In John there is no development in the ideas of Jesus, or only trace of growth and struggle; for all is in broad contrast of light and shadow, of good and evil, and lacking that variety of earthly color which is found in the other narrations.
teaches moral trnth
The Synoptics
facts,
while John's
be found in the others. Holtzman thinks these contrasts are so difficult to explain that the easiest way out is to suppose the Fourth Gospel not the w^ork of an apostle, but the frnit of a long development of Grecian thought. However, Holtzman ends by declaring that, owing to the variety of views still existing among the ablest critics, the. problem of the Fourth Gospel is more and
itual life, scarcely to
more an open question. The constant shifting of the date of the Gospel, by the destructive critics, must even present an alarming state of afThere is now a general agreement that fairs to that school. the very late date assigned by Baur and Schwegler somewhere between the years 160 and 170 a. d. can not be main-
Scholten and Zeller retreat to 150 Hilgenfeld goes back to 130 or 140, being at last constrained to admit its use by Justin Martyr; in the first volume of his History of Jesus Keim, with great confidence, placed it between the years 110 and 115, but soon perceiving the fatal consequences of such an admission, in the last volume, and in the abridged edition of his work, he goes back to the year 130; Dr. Schenkel, although contributing nothing new on the subject, says, "From the fact that the Alexandrian Gnostics were acquainted with
tained.
;
this
we
concluding that
120)."
was written
at least
I.
some years
the date of the Gospel of John to the earlier part of the second century. This [)resents serious difficulties on the suppo-
Statement of Doubts!.
sition that the
27
Upon the weight of the Gospel is spurious. uniform tradition that St. John spent the latter part of his life in Asia Minor, and died about the year 100 a. d., how could a spurious Gospel, so peculiar and different from the Synoptics, and so utterly unhistorical, as it is claimed, have gained currency as the work of an apostle both among the Christians
and the Gnostic
years after
or not
heretics, if it originated only
some
thirty
when there were still living so many who must have known whether he wrote such a work
St. .John's death,
?
attempt has been made to obviate this dilRculty by denying that the Apostle John was ever in Asia Minor. This view, originated in 1840 by Liitzelberger, a very wild writer, has been revived by and found strenuous advocates in Keim, Scholten, and others, though rejected and fully refuted by critics of the same school, as Hilgenfeld Baur and Strauss deemed it unworthy of notice. The historic evidence is decisively against it, and to attempt to support it by merely ar;
An
become desperate
d. Position of
Renan.
Renan, differing from the Tiibingen school, affirms that " convinced that the Fourth Gospel has an actual connection with the Apostle John, and that it w^as w^ritten about the end of the first century," {Life of Jesus, Preface xv.) I " hold that the Fourth Gospel was not written by John himself, that it was for a long time esoteric and secret in one of the schools which adhered to John. To penetrate into the mystery of this school, to learn how the writing in question was put forth, is simply impossible " (p. 315). " This question of the authorship of the Fourth Gospel is assuredly the most singular that there is in literary history. I know of no question of criticism in which contrary appearances are so evenly balanced and which hold the mind more completely in sushe
is
pense.
One
28
Study of
the
Gospel of
St.
John.
author of the Fourth Gospel is a disciple of Jesus, an intimate disciple, and belonging to the oldest epoch or else the author has employed, in order to give himself authority, an artifice
;
which he has pursued from the commencement of the book to the end, the tendency beitig to make believe that he was a witness as well situated as it was possible to be to render a Either we must acknowltrue account of the facts. edge John, son of Zebedee, as the author of the Fourth Gospel, or regard that Gospel as an apocryphal writing composed by some individual who wished to pass it oft' as a work of John, son of Zebedee " (p. 313). " The author of the Fourth
.
.
Gospel was assuredly a personage of the first order." (Pre" There is one thing, at least, which I regard face xxix). as very probable, and that is, that the book was written before the year 100; that is to say, at a time
tics
when
the Synop-
had not yet a complete canonicity." (Introduction xlv.) The above extracts, which might be further extended, are' taken from the thirteenth edition of Renan's Life of Jesus. The admissions cited, and the fact that Renan bases his Life of Jesus on the Fourth Gospel, should have placed him in that class which admits the Johannine authorship, but afiirms that In this it has been revised and retouched by a later hand. category Renan placed himself in the first edition of his Life It would be much easier to believe the latter than of Jesus. He to assume the opinion afterwards embraced by Renan. not produce arguments to prove his assumptions, but does proceeds upon the idea that they are true, and must be acTo receive the views as held by Renan requires many cepted. suppositions, much imagination and a degree of credulity hardly admissible. It is not tenable that the Gospel was kept
'
secret.
The
would not permit of a forgery. The extreme views put forth by Baur and his disciples, more moderate tone of Renan, and the discussions engenthe
dered thereby have resulted favorably to the opinion of the Johannine authorship of the Fourth Gospel.
Historical Evidences.
29
criticisms con-
tlie
credibility.
Historical Evidences.
In considering the historical evidences for the Johannine authorship of the Fourth Gospel, it is necessary to bear in mind that it is agreed by all who maintain this position that
the book was written towards the close of the
tirst
century,
and
time when the Synoptic Gospels had gained general currency; also, that the substance of its record deals with problems which belong to the life of the Church, and to a
at a
faith
more
fully developed.
The
tically
lian,
Church prac-
begins with Irenseus, Clement of Alexandria and Tertulwhich writers use the Four Gospels as fully and as de-
cisively as
apostolic treatises
any modern author. What remains of the letters, and fragments few in number that rep-
New
Testament.
Regarding these ancient testimonies there is one point, too frequently overlooked, upon which special stress should be laid, and that is, the main evidence for the genuineness of the Gospels is of an entirely different character from that adduced to prove the authenticity of any classical work. It is not the testimony of a few eminent Christian writers to their private opinions, but the evidence which they aflbrd of the whole body of Christians and this respecting books in which they were deeply interested and such books as were the very foundation of that faith which separated them from that world which exposed them to hatred, scorn, and persecution, and which often demanded the sacrifice of life itself.
;
;
It should also here be noticed* that the greater the differences between the Gospels, real or apparent, the more difficult
it
for
them
which,
30
Study of
the
Gospel of
St.
John.
down
as
genuine from the beginning. This observation apFourth Gospel as compared with the
it
Synoptics,
Nor should
lost,
be overlooked, for
it is
a matter of great
who had
access to
work of
John.
If
had been any doubts among the Christian writers, prior his time, he certainly would have noticed them, for he has
quoted the criticisms of Dionysius of Alexandria on the Apocalypse. The unanimity of the churches during the second half of the second century, although widely separated, in the acceptance of the Fouth Gospel, as the production of St. John, is such an inexplicable fact supposing it to have been forged that some of the destructive critics have resorted to the assumption that the early Christians were not critical and accepted as authentic any writing which seemed edifying, without an examination of its authority. This is a mere assumpti(m contradicted by the facts in the case. In the preface to his Gospel
St.
Luke assumes
many had taken in hand by the Christians, and that "certainty" might be known he would write in order the things wherein Theophilus had been instructed. What was this but a critical purpose to separate the uncertain and doubtful accounts of Jesus from those well-ascertained and verified? This gives sanction to the idea that critical judgment was exercised in the Apostolic Church, and that influence must have produced an effect in the succeeding age. It is a well-known fact that many apocryphal and doubtInstead of ful Gospels were in circulation at the beginning. being hostile to Christ they were zealous to exalt him to the utmost, to heap miracle on miracle; to paint the lily, and add a perfume to the violet. Love for Christ might have reretaining the true.
affirms that
to set forth the things believed in
He
Indirect Evidences.
31
tained them, but' the sense of truth rejected them. If, as it has been so confidently asserted, the critical faculty at first
was
absent,
existed,
why were
al!
these
well-meant but spurious narratives excluded, one after the other, from the received Scriptures ? What has become of the " Gospel of the Infancy," ascribed to the Apostle Thomas
;
the " Protoevangelium," ascribed to James, brother of" the Lord the " Gospel of the Nativity of Mary ;" the " Gospel of Nicodemus," and the " Gospel to the Hebrews," which
;
once had high authority? The Churches rejected them one by one by that sense of truth which was just as much an element of primitive Christianity as the spirit of love the spirit of truth which Jesus promised should he gi^'en his disciples, and which should " take of his, and show to them."
;
The
Testament
century.
must be found
in the
These are scanty and of such a character that defimust not be expected, save what A few letters, such as the Epistle of actually occurs therein. Clement of Rome to the Corinthians, the Epistle ascribed to Barnabas, the short Epistle of Polycarp to the Philippians, the Epistles attributed to Ignatius, the Shepherd of Ilermias, the Clementine Homilies, and the writings of the Apologists, Justin Martyr, Tatian, Theophilus, Athenagoras, and Hermias constitute nearly all the literature of that period which has been preserved. The nature of the writings of the Apologists hardly admit of the Gospels being mentioned by name.
nite references to the Gospels
i.
The
to us
appended
book
itself.
32
b.
The testimony derived from the Apostolic Fathers. c. The testimony of the Primitive Fathers. d* The use of the Gospel by the various Gnostic sects. c. The use of the Gospel by Celsus, an oi)poser of Chris-
tianity.
The above enumeration would necessarily present an unThis would not be necessary in orline of evidence. der to prove the genuineness of the writing. Even if the
broken
line
should be broken, the universal acceptation of the Gospel during the last quarter of the second century, would prove The line of evidence, its existence in a jjrevious period. however, is a remarkable one, and one of great strength, when
is
considered.
to the
Gospel.
first and earliest external evidence of the genuineJohn's Gospel is attached to the writing itself, and is ness of found in all the copies which have been preserved, whether It is true that the last in the original or in ancient versions. verse of this Gospel (xxi. 25), according to Tischendorf, is
The
written in a different hand in the Codex Sinaiticus, though by a contemporary scribe. On the pal?eographical question,
it is
however, Tregelles does not agree with him. In many copies said in a note that this verse has been regarded by some
as a later addition.
at the
twenty -first
:
chapter.
The
the
was not
;
to die.
but. If
?
remain
till
I come,
to thee
This
is
who
and hath written these things." Here the author of the Gospel concluded. The addition is, "And
testifieth of these things,
we know that
his testimony
is
true.
;
And
many
other things which Jesus did and if they were to every one written, I suppose that not even the world itself could contain
Indirect Evidences.
33
the Gospel end with the close of the twenty-third verse, and on the twenty-fourth and twenty-fifth verses remarks, " These
Gospel
not
publication.
The form
added by the Ephesian elders, to whom the preceding narrahad been given both orally and in writing. The change of person in verse twenty-five (/ suppose compared with we It is quite possible that kno'io) marks a change of authorship. this verse may contain words of St. John (comp. xx. 30) set here by those who had heard them." Comments in loco.
In the phrase, " we know that his testimony is true," we have either a real or forged attestation to the genuineness of the Gospel. If the Gospel had been forged at a period later than that of St. John, what possible credit could its author have supposed would he given to an anonymous witness? forger would have named his pretended authority. The attestation clearly presupposes that its author was known to
those
who
first
Upon
Norton observes, "According to ancient accounts, St, John wrote his Gospel at Ephesus, over the church in which city he presided during the latter part of his long life. It is not improbable, that, before his death, its circulation had been confined to the members of that church. Thence copies of it would be afterwards obtained; and the copy for transcription was, we may suppose, accompanied by the strong attestation which we now find, given by the church, or the elders of the church, to their full faith in the accounts which it contained, and by the concluding remark made by the writer
this point
of this attestation in
Gospels,
2?.
his
own
person,"
Genuineness of
the
461,
It is further to
34
>SY.
John.
separate from the text, and at a very early period became in-
corporated into
b.
it.
The
name given
to certain writers
and communed with the Apostles. Those generally included under the title are Clement of Rome, Ignatius, Polycarp, Barnabas, and Hermas. Sometimes the name is extended to Papias of Hierapolis and the
who were
disciples of
author of the Epistle to Diognetus. The writings ascribed to these men are among the earliest utterances of the Christian "With the exception of the Shepherd of Hermas, they faith.
are of the nature of occasional productions.
They contain
no attempt to formulate the truths of Christianity, but breathe a spirit of deep piety. There are but few references to the ]^ew Testament in them, and very few quotations. The Epistle of Clement to the Corinthians probably antedates the Gospel of John, although it shows traces of the thought which is characteristic of that book. The Epistle of
(a. d. 120-130) offers some correspondences and more contrasts with the teacliings of St. John. Keim, although denying the authenticity of the Gospel, admits the probability that Barnabas refers to it. The Letters ascribed
Barnabas
not seriously be
considered
doubtful.
Among
be cited those which state that the true meat of the Christian is the "bread of
the
more
direct passages
may
God, the bread of heaven, the bread of life, which is the flesh of Jesus Christ," and his drink is " Christ's blood, which is love
incorruptible" (Rom.
vii.
comp. John
"The
which
Spirit
is
Again: For it
that
knoweth whence
it
goeth
and
testeth
(Philad. vii.; comp. John iii. 8, xvi. 8). is hidden This coincidence with John iii. 8, is too strong to be accidental; for the application in the Gospel is natural, while that in Ignatius strained and secondary. And again the
Indirect Evidences.
35
ix.)
is
words "being himself the door of the Father" {Philad. probably an allusion to John x. 9.
The
decisive
testimony,
however,
of
the
Apostolic
Fathers, to the authenticity of John's writings, belong to Poly carp and Papias. The Apostles appointed Polycarp a
Recent investigations, independent of all theological interests, have fixed his martyrdom iu 155-6 A. D. (Lightfoot, Contemporary Review, 1875, p. 838), having been a Christian eighty-six years, and consequently having been alive during the greater part of St. John's residence in Asia. There is no good reason for questioning the statement that he associated with the Apostles John, Andrew and Philip. Irenseus, who had seen him in his youth, says, " I can tell the place in which the blessed Polycarp sat and taught, and his going out and coming in, and the manner of his life, and the form of his person, and the discourses he made to the people, and how he related his conversation with John and others who had seen the Lord," {Letter to Florinas). One short letter of Polycarp has been preserved, and in it there is a striking passage taken from I. John "For whoso:
Antichrist, {Philippidns
vii.;
flesh,
2,
3).
an exact reproduction of St. John's thought in compressed language which is all borrowed from him. He places St. John's words, so to speak, in a popular formula. It is admitted that the Gospel of John was written by the same one who penned the First Epistle of John. testimony to one is necessarily a testimony to the other. Now the external evidence of the genuineness of this Epistle is very weighty. Not only have ^ve the quotation from Polycarp, but Papias also " uses testimonies from the first Epistle of John" (Eusebius Ecccl. Hist. b. iii. c. 39), and frequently cited by
is
This
Irenseus.
The testimony
ngeus,
is
like that
86
St.
John.
Polycarp (Eusebius Eccl. Hist. b. iii. c. 39). In the preface to his " Exposition of Oracles of the Lord," Papias does not say he saw or heard any of the Apostles, but that he had received the things concerning the faith from those who were well acquainted with them, and of them he made dilHe igent inquiiy concerning all that they had related. thus attempted to illustrate the Sacred Records by such information as could be obtained from the earliest disciples. The use of the first Epistle of John, by Papias, points to his acquaintance with the Gospel. There are also several minute details in the fragment of Papias' preface, which tend Also, a remarkable tradition found in the same direction. in a preface to a Latin MS. of the Gospel, which assigns to Papias an account of the composition of the Gospel similar to that given in the Muratorian fragment (Canon of N. T.
p. 76).
by John
said,
Irenseus,
In close connection with Papias stand " the elders " quoted among whose words is a clear reference to St.
{Iren. v. 36)
:
Lord
There are many mansions in my Father's house" (comp. John xiv. 2). Although the quotation is anonymous, yet it is taken from a writing, and the context makes it highly probable that the passage is from Papias' " Exposition." The main value of the testimony of Polycarp and Papias lies in the fact that they represent what may justly be termed a School of St. John. While it is possible that Papias never saw John, yet he had a strong point of connection with the Apostolic body, for, at Hierapolis, he conversed with two
daughters of the Apostle Philip (Eusebius Eccl. Hist. v. iii. c. 39), and had studied with Polycarp. The anonymous author of the Epistle to Diognetus re-
John (L John iv. 9, 10, 16, passage " For God loved mankind
fers to
:
....
will
to
whom
he
sent his only begotten Son, to whom he has promised a kingdom in heaven, and will give it to them that love him. And
you be
filled?
Indirect Evidences.
37
And how
will you love him, whoso loved you before? And having loved him, you will be an imitator of his goodness." This testimony is of the same nature as that of Polycarp and
Papias.
It would appear that the Shepherd of Hermas quotes from the Fourth Gospel in the following passage " The gate is the only way of coming to God. For no man shall go to his Son," {Sim. ix. 12; comp. John xiv. 6). God, but by The whole third command in Hermas and the Epistles of St. John might well be compared together. It is more than probable that he had read the Apocalypse, for he imitates it.
:
c.
The first half of the second century presents us with a name deserving of special mention. Justin Martyr was born
about the year 89, and was thus a contemporary of the Apostle John. His acquaintance with the church was very His writings consist of his Apologies, addressed extensive. to the Roman Emperor, the Senate and the people, written about the year 140, and a dialogue in defense of Christianity with Trypho the Jew, written somewhat later. Justin was
one of the
is
earliest
as such
and not
He
defended Christians, not Christianity. In his time there was a Jewish reaction against Christianity, which found its expression in the formal curses of the synagogue, in the dissemination of atrocious slanders against the Christian life, and in the bloody persecution of the Christians by the ringleaders of the Jewish
revolt
under Hadrian.
rabbis forbade
all
of far less significance than those which threatened from the antagonism of heathendom. It was a time when the Christian
liarly fitted
was put on the defensive, and Justin's education pecuhim for the Avork, and the influence of his writ-
ings
may
38
Study of
the
Gospel of
St.
John.
transcribe, translate,
Felix, Tertullian,
Apology
is
conscience, a
Christians,
manly and a lofty vindication of the character of the Christian religion. The Second Apology, much shorter, re-
pels the
Christianity,
why the Christians complained of persecuand why God did not interfere in behalf of His people.
and redempprophecy, and the
through him proved by reference to shown to be the true spiritual Israel. As Justin addressed the enemies of the Church, he would not appeal for proofs to the New Testament, and in giving account of the Christian doctrines he would use such statements In his as would bear directly upon the points he presented. he speaks of "Memoirs," or "Memorabilia" of writings Christ, and of these he commonly mentioned the " Memoirs made by the Apostles which are called Gospels." From these he quotes as the authentic and recognized sources of knowledge reflectins; the life and teachings of the Savior. There is no citation by Justin, from the " Memoirs," which is not found in the canonical Gospels. He cites our present canon, and particularly the Four Gospels, continually, about two hundred times. From all of his works there might be exChristians
tracted almost a complete
life
of Christ.
obvious and striking passage to be noted in which Justin makes use of the Fourth Gospel, is that recorded "For Christ in the sixty-first chapter of his First Apology also said, Except ye be born again, ye shall in no wise enter
The
iirst
into the
kingdom
of heaven.
But that
it
is
impossible for
those
those
wombs
all "
of
manifest to
(comp.
This passage is so characteristic of the Gospel it is precluded from being attributed to any
Lidired Evidences.
other source.
It will
is
39
passage, by Justin,
his own, but it breaks the connection in which it stands. In John, on the other hand, it is a logical part of the discourse between Jesus and Nicodemus. To affirm that the autliQr of the Fourth Gospel, in this instance, as has been claimed, borrows from Justin, is to do violence to the ordinary use of language. Justin puts the concluding part forth as a serious proposition which, as it stands, is idle and betrays its nonoriginality,
or less influenced by Philo and the Alexandrian philosophy, but the doctrine of the Incarnation was utterly foreign to that
and could only have been derived from the Gospel of John. Frequently he speaks in language similar to that of John (i. 14) of the Logos as " made flesh," or as " the Logos himself who took form and became man " [First Apol. c. 5, With reference to the deit}' of the Logos and his instru&c.). mental agency in creation note especially, " through him God created all things (2 Apol. c. 6 comp. John i. 1-3). It is
school,
:
known
succeeded Justin, Theophilus, Irenoeus, Clement, and Tertullian, founded as their doctrine of the Incarnation of the Logos on the Fourth
Gospel, the presumption
is
who immediately
Canon
'"the Synoptics do not anywhere declare Christ's pre-existence " [Introduc. Gospel St. John, p. Ixxxiv.).
John for this doctrine. That Christ is the first-born of God, being the Logos of which every race of men have been partakers (1 Apol. comp. John i. 4,. 5, 9), we have been taught and have dec. 46
Justin could only have relied on
Again
:
"
clared before."
"Memoirs"
which
God, a
title
applied by
that he
writers:
"For
40
Study of
the
Gospel of
St.
John.
him in a peculiar manner as his Logos and Power, and having afterwards become man through the virgin, as we have learned from the Memoirs," {Dial. c. 105; comp. John i, 14, 18; iii. 16, 18).
of the universe, having been begotten by
This passage is a part of a very long comparison instituted between the twenty- second Psalm and the recorded events of Christ's life. The argument would be that the " only-begotten"(Ps.xxii. 20, 21) of the Psalm referred to Christ, which might be fully appreciated by Trypho, and perfectly valid
cites as the
words of John
28).
The
declaration,
"I am
guage of Isaiah
in the Gospel of
John.
of this Gospel.
Justin uses the following peculiar language "The Aposhave written " that at the baptism of Jesus, " as he came up from the water the Holy Spirit, as a dove, lighted upon him," (Dial. c. 88). The descent of the Holy Spirit as a dove is mentioned only by Matthew and John (Matt. iii. 16; John i. 32, 33). This is the only place in which Justin uses the expression, " the Apostles have written." These references can be farther extended, but the passages
:
tles
cited will give sufficient evidence that they are not accidental
agreements.
tin's
Then
Four Gos-
"Memoirs"
by the evidences of
Fourth Gospel.
The fragments of Christian literature that have come down to us from the second half of the second century, afford
both positive and presumptive proof of the authenticity of the Fourth Gospel. The first distinctive declaration that the Apostle John was its author, comes from Theophilus, bishop
of Antioch,
a. d.
169-181.
Indirect Ecidences.
scribes John's Gospel as a part of the
41
Holy Scriptures, and as a writer guided by the Holy Spirit, for he declares, "The Holy Scriptures teach us, and all -who were moved by the Spirit, among whom John says, In the beginning was the word (or Logos), and the word was with God,' " {Lib. ii. c. 22). Jerome states that Theophilus composed a commentary on the Gospel, in which he handled their contents synoptically. As Jerome appears to have been thor-
John himself
'
is
The testimony of
tin,
critics,
Oratio ad Graecos, written about the year 170, he quotes reTatian's literary activity
a harmony of the Four Gospels which he called the Diatessaron e. " the Gosof Four "). pel made out This fact is attested by Eusebius, who says, " The Diatessaron is still in the hands of some," {Ecd. Hist. B. iv. c. 29) and Theodoret, in his work on Heresies {Haer. Feb. i. 20), says he found more than two hundred copies of the work in his diocese, and for it substituted copies of our Four Gospels. He further tells us that Tatian had " cut away the genealogies and such other passages as show the Lord to have been born of the seed of David after the flesh." ITotwithstandingthis mutilation the work appears to have been very popular in the orthodox churches of Syria, where it was used as a convenient compendium. Ephraem,*the deacon of
placed at
a. d.
155-170.
He composed
(?'.
Edessa, who was a celebrated Syrian Father, and died in the year 373, wrote a commentary on it. In an apocryphal Syriac work, entitled Doctrine of Addai, written about the middle of the third century, it is represented that the Christians of
Edessa come together " to the prayers of the service, and to (the reading of) the Old Testament and the ISTew of the Diatessaron."
exists in
still
fifth
: ;
42
century,
Study of
It agrees
the.
Gospel of
St.
John.
with what is known of Tatian's, in omittini;^ the genealogies, and in beginning with the iirst verse of It presents some very ancient various readJohn's Gospel. ings, which accord remarkably with those of Justin Martyr.
So difficult and laborious a work as the Diatessaron would hardly have been undertaken, except to meet a want which had been widely felt. It implies that the four Gospels were used and recognized by those for whom it was intended as
authoritative.
There
is
as
Ta-
tian
was a disciple of Justin Martyr, it is the Harmony represented the set of books called by Justin " Memoirs," or " Memorabilia " of Christ.
Among the noted Fathers was Irenseus, a Greek, born in Asia Minor about a. d. 140, Bishop of Lyons in France, in 178, and possessed of a wide acquaintance with the Church both in the East and the West. In his youth he had conversed with the aged Polycarp, and retained a vivid recollecHe tion of the person and words of that remarkable man. testifies of the universal acceptance of the four Gospels, and argues there could have been no more nor fewer than four In a fragment, from Irenaeus is the following {Lib. iii. c. 11). passage relating to John's Gospel: "John, the disciple of the Lord, being desirous by declaring the Gospel to root out the
had been sown in the minds of men by Cerinthus, and a good while before by those who are called Nicolaitans, that he might confute them, and satisfy all that there and not, as is one God who made all things by his word they say, one who made the world, and another the Father of the Lord and one the Son of the Creator, and another from
error that
.
who they say also conwho descended upon Jesus the Son of
into his pilcroma (or fulness)
away again
cut
ofi"
the disciple therefore of the Lord, willing at once to these errors, and leave a rule of truth in the Church
that there is one God Almighty, who by his word made all things visible and invisible; declaring hkewise, that by the
l)i<liircf
Evidences.
43
same
also
he bestowed salvation upon those men who are in the creation he thus begins in his doctrine, which is according to In the beginning was the Word,' " (Lardner's the Gospel
:
'
It
may
and
fore,
positively.
To assume
was made
violates
known during
the
The
evidence of Irenseus affords strong probability that Polycarp If the Apostolic Avas acquainted with tlie Fourth Gospel.
Fathers knew nothing of this Gospel, why should those who immediateh' followed them have become so imbued with it ? There is a fragment entitled On the Resurrection, which belongs to the time of Justin Martyr, and in it we read, " The Logos of God, who was {or became) his Son, came to us clothed in the flesh', revealing both himself and the Father, giving to us in himself the resurrection from the dead and the eternal life which follows," (c. 1. comp. Jno. i. 1, 14; xiv. 9; xi. 25, 26). The allusions to John's Gospel are unmistakable.
A. D. 166, in a treatise
Claudius Appollinaris, bishop of Hierapolis in Phyrgia, on the Paschal Festival, refers to the
apparent difference between John and the Synoptic Gospels as to the time of the death of Jesus. Relying on the Gospel of John, Appollinaris held that it was on the day on which the paschal lamb was killed, the 14th of Nisan while his opponents, appealing to Matthew, maintained it was on the day In the same work, he also refers to the piercing following.
;
of Jesus' side and the effusion of w^ater and blood, which is only mentioned by John (xix. 34), Other references might be made, especiall}^ from Melito, bishop of Sardis (a. d. 165), in his work on Incarnation The Epistle of the Churches of Vienne and Lyons (a. d. 177) Athenagoras, the Athenian (a. d. 176) in his Plea for Christians
;
;
44
the Muratorian
Study of
the.
Gospel of
d.
St.
Jolm.
tinually quoted
a. d. 180 the Fourth Gospel has been conand referred to by all the great writers of the close of the second and beginning of the third century, among whom may be mentioned Clement of Alexandria, TertuUian of Carthage and Origen. IsTone of these eminent theologians express any doubt concerning the authorship of the Gospel, and so numerous are their quotations from it, that were it lost, it might almost be re-constructed from their writings.
From
the year
It is in
Fourth Gospel was not only received by the Church, but it was also widely disseminated, which could not have been true, had it not also been generally known prior to that time. Origen was the greatest scholar of that age, and one of the most distinguished of any age, and the most prolific writer of the ancient church. If there had ever been any doubts as to the authenticity of John's Gospel, it could not have escaped his knowledge. Born in the year 185 of Christian parents, from his birth to his death by martyrdom, in 254, he lived under the influence of the Christian religion and breathed its spirit. Of all meji he would be most likely to know the history of the Gospel of John, and he. accepts its genuineness without a shadow of a doubt. So great were his attainments that he has been called " The Father of Biblical criticism and exHe examined critically all the books egesis in Christendom,"
of the jSTew Testament,
marked
the
tween the Epistle to the Hebrews, and the undisputed writings of the Apostle Paul, and says of it that " who really wrote it God only knows." He says that the Gospels of Matthew, Mark, Luke and John, are the " only undisputed ones in the whole Church of God throughout the world."
d.
the Gnostics.
Indirect Emdcnces.
45
century,
is
Those with
in the second
117-138) and Antonius Pius (a. d. 138-lGl). The most prominent of these sects were those founded by Marcion, Valentinus, and Basilides, to which may also be added the
Ophites.
to Rome about prepared a Gospel for his followers by striking from the Gospel of Luke what was inconsistent with his system. The other Gospels he rejected, not on the ground that they were spurious, but because he believed their authors were influenced by Jewish prejudice. careful comparison of John's Gospel with Marcion's doctrines demon-
He
strates that
absolutely that
purpose.
them in so many places and so would have been utterly unsuitable for his He made a selection of the Gospels, and found that
it
contradicts
it
it could be best adapted to his " Marcion," says Tertullian, " having got the Epis-
tle of Paul to the Galatians, who reproves even the Apostles themselves for not walking straight, according to the truth of the Gospel, endeavors to destroy the reputation
. .
.
of those Gospels which are truly such, and are published under the name of Apostles, or also of apostolic men in order that
he may give to his own the credit which he takes away from them," {Adv. Marc. iv. 3). Addressing Marcion, Tertullian says, "If you had not rejected some and corrupted others of the Scriptures which contradict your opinion, the Gospel of John would have confuted you," {De Came Christi, c. 3). On
the other hand, the theosophic or speculative Gnostics, as the Valentinians, Basilidians and the Ophites, found more in
John's Gospel, which, by ingenious interpretation, they could use in support of their system. Valentinus was the author of the most vast and complete of all the Gnostic systems. He came to Rome about the year A. D. 140. Ptolemy, a disciple of Valentinus, in his Epistle
46
Study of
the
Gospel of
St.
John.
to Flora, preserved by Epiphanius {H(r. xxxiii. 3j, quotes John i, 3 as what " the Apostle says ;" and in the exposition
from Ptolemy,
quoted one of his school, in which he is represented as saying that " John, the disciple of the Lord, supposes a certain Beginning," citing and commenting on John i. 1-5, 14, 18, in support of the Valentinian doctrine of the Ogdoad. Elsewhere, Irenseus tells us, that the Valentinians used the Gospel of John abundantly {Hcer. iii. 11). Heracleon, another disciple of Valentinus wrote a commentary on John's Gospel, large extracts from which are preserved by Origen (Grabe's Spic. SS. Pair. ii. 85). The book, commonly cited as Doctrina Orientalis, a compilation from the writings of Theodotus and other Gnostics of the second century, contains many extracts from one or more writers of the Valentinian school, in which the Gospel of John is quoted and commented upon as the work of the Apostle. This evidence is presumpThere is, tive proof that Valentinus also used John's Gospel. its use by Valentinus, for Ilyppohowever, direct proof of
is
as
lytus, in
therefore,
an account of his doctrines, says: "All the prophets, and the Law spoke from the Demiurgus, a foolish God, he says (and spoke) as fools, knowing nothing. ThereAll who have come before me fore, says he, the Savior says,
'
are thieves and robbers' (John x. 8); and the Apostle (Eph.
The mystery which was not made known to former generations." {Eef Hcer. vi. 21-37). Here, Hyppoiii.
4,
5),
lytus
direct
afterwards.
When
is
examined,
are
seen that characteristic terms employed by into it, some of them being names attached
artiticial
and fantastic scheme of Valentinus wears the character of a copy and a caricature with the
simplicity of John.
Next
to
Indirect Eridences.
47
who flourished about the year a. d. 125. Hyppolytus among the proof-texts, which Basilides employed,
i.
were John
9:
" This
and John, ii. 4: "My not yet come" {Hiirpol. B. vii. cc. 22, 27). In the is passage containing these citations, and in the closest connection with them, stand the essential principles and characteristic expressions of Basilides. The Ophites, and the Peratfe, a kindred sect, are generally Hippolytus regarded as the earliest of the Gnostic sects.
man
hour
pel
from their writings numerous quotations from the GosJohn {Ref. Hoer. v. 7-9). If it be admitted that Hj'^ppolytus was describing the opinions and quoting the
cites
of
The use of the Gospel of John by the Gnostic sects, in the second century affords, not only a strong, but also a deHowever ingeniously it cisive argument, for its validity.
might be distorted
in order to
it is
in re-
The
Christian
Fathers found it an armory of weapons in their contest with the Gnostics. If the Gospel of John was forged about the middle of the Second Century, upon what law of the relation of facts is it to be accounted that the followers of the Gnostic sects, which flourished ten, twenty, or thirty years before, should
have received it Avithout question or discussion? The legitimate conclusion is, that it was accepted by the founders of the various Gnostic sects, and received as evidence and if so, also by the Catholic Christians, who would hardly have borrowed a spurious work from their opponents. It was then generally received, both by the Gnostics and their opponents, between the years a. d. 120 and 130. Before leaving this division of the subject it may be
;
48
Study of
the
Gospel of
St.
John.
necessary to remark that the great doctrinal battle of the Church, in the second century, was with Gnosticism, The
struggle had
its
it
are dis-
tinctly perceived
The
conflict
with
second century. By all the parties to this wide-spread conflict, the Fourth Gospel, as the work of John, is accepted without a lisp of opposition or doubt. Could this Gospel have suddenly appeared in the midst of this distracted period, without exciting hostility, or its pretensions challenged ? The acknowledgment of the Gospel of John by the Gnostics, who were obliged to pervert its teachings, and by the ortho-
irresistible
argument
Near the middle of the second century lived Celsas, a celebrated heathen philosopher, and particularly noted as an
adversary of Christianity. His treatise against Christianity was replied to by Origen. The former is lost, but the latter remains. Celsus professed to derive his statements concerning the history of Christ on " the writings of his disciples,"
(Origen, Cels. ii. 13); and his accounts are manifestly based on the four Gospels, although the authors are not named. He
refers to several circumstances
John, as the blood which flowed from the body of Jesus at the crucifixion (Origen, Cels. ii. 36; comp. John xix. 34); the fact that Christ " after his death arose, and showed the marks of his punishment, and how his hands had been pierced" (Cels. ii. 55 comp. John xx. 25, 27) that the Jews " challenged Jesus in the temple to produce some clear proof that he was the Son of God" [Cels. i. 67; comp. John ii. 18; X. 23, 24); alludes to the cry of Jesus, "I thirst," recorded only in John (Cels. ii. 37; comp. John xix. 28), and further says that Jesus "after rising from the dead showed himself secretly to one woman only, and to his boon companions," Here the first part of (Cels. ii. 70; comp. Jno. xx. 14-18).
;
Internal Evidences.
49
ance of Christ to Mary of Magdahi, The external evidences present an irrefragable proof of It hasibeen seen that the genuineness of the Fourth Gospel. the Christian Churches of the hitter half of the second century although widely disseminated accepted the Gospel, that during the first controversies with heretics and pagans, it was
used as authoritative.
controversy, and taking
services?
sea of
Was
personally
known
raise a note of surprise at the unexpected appearance of so important a document? Why did the populous church at EphesuSy where John lived and died, accept it? The Ephesian people must personally have known of its origin and
authenticity.
ii.
The authenticity of the Fourth Gospel is also disputed from internal evidence, which may be distributed under three heads: 1. Its difference from the three Synoptics; 2. Its dift'erence from the Apocalypse; 3. Its difference from the
'
The
first
by M. Albert Reville {Revue dcs Deux Monies, liv. de Mai " In the first three Gos1866) and may thus be described pels, Jesus is a teacher of the Truth but in the Fourth, he In the Synoptics, he appears as a man is the Truth itself. in the Fourth Gospel, as the Word of God. He finds in its author a scholar of Philo, who had appropriated his Platonic
1,
: ;
theory of the Word, as the indwelling, unuttered thought of God, and as the manifested divine reason. This Word, ac-
among men
as Jesus of l!^azareth,
and, being essential light, was opposed by the darkness. He calls on all men to believe in himself as 'the Way, the Truth,
50
Study of
the
Gospel of
St.
John.
and the Life;' as 'the True Vine;' as 'the Living Bread which came down from heaven;' as the only open 'Door' to
God;
bosom of the
Father.'"
noptics."
"This," says M. Reville, "makes an essentially different character from the simple country-rabbi of the Sy-
While
it
may
where they
will
In all matters relating to the Fourth Gospel, it should be accepted that the book itself is its best interpreter, and should form satisfactory evidence of its origin. The internal evidences of its authorship may be treated indirectly and directly. The following proofs maybe enumerated under the, indirect
evidence
a.
6.
The Author of the Fourth Gospel was a Jew. The Author of the Fourth Gospel was a Jew of
Palestine.
The Author was an Eye-witness of what he Describes. The Author was an Apostle. The Author was the Apostle John. e. The condition of Palestine during the life of Jesus Christ
c.
d.
may
be regarded as phenomenal. There the three great civilmingled Rome, as the representative
:
of law and conquest; Greece, as the representative of philosophy and commerce; and Judaism, the embodiment of an The relation existins; between these three eleold reliirion.
ments was intricate and varied. It was difficult for the Greek and the Roman to understand the Jew, for to them he remained an enigma owing partly to his proud reserve, and doubtless to a greater extent, the wide difference between Eastern and Western modes of thought. Again, if a Greek or a Roman of the first, or even the second century, had taken the pains to study Jewish literature or manners, his knowledge of them M'ould have been greatly defective and mislead;
Internal Evidences.
ing, because so
51
much had been added or changed by tradition With the destruction of the Temple, the keeping of the Mosaical Law had become a physical impossibility. The changes were so great that a Jew of the second century
and custom.
might be mistaken
iirst.
as to the usages of his nation in the early This being true, then a Gentile would be more likely to go astray. It may be safely affirmed that the intricate combination of Jewish and Gentile elements in Palestine between a. d. 1 and a. d. 70 was such that no one but a Jew living in the country at the time would be able to master them; and that the almost total destruction of the Jewish element in the latter part of the century would render a proper appreciation of the circumstances a matter of the utmost difficulty even to a careful antiquarian. As antiquarian research in that age was hardly known, it does not seem possible that one would undertake it in order to give an accurate setting to a historical fiction. Could it be possible that a Greek of the second century, or even the last quarter of the first would have gcrne through a course of archaeological study, necessary for attempting the writing of the Fourth Gospel? He must have fallen into far more serious errors than those which critics have assumed to point out. There is substantial indirect evidence to prove that the writer of the Fourth Gospel was a Jew, and a Jew of Palestine, who was an eye-witness of most of the events which he relates. If this can be reasonably proved, then the circle of possible authors is very much restricted. There .s further evidence which may be adduced to show that he was an Apostle, and moreover he was the Apostle John.
part of the
a.
The Author of
the
The whole
its
upon
is
familiar
52
Study of
the,
Gospel of
St.
Jokn
by the following
is
facts:
home in Jewish opinions most strikingly sliown by the AND POINTS OF VIEW. outline which he gives of the contemporary Messianic expecThe author
perfectly at
is
This
tations.
This
(i.
is
referred
to in detail.
iv.
The passages
In
all
are
numerous
25;
vi. 14,
points are noticed without the least eflbrt as lying within the
Besides these
(iv. 9,
we have
(iv.
women
(vii.
27);
;
15)
the
(ix. 2)
tempt of the Pharisees for "the people of the earth" (vii. 49); estimate of Abraham and the prophets (viii. 52, 53). 2. He is quite familiar with Jewish usages and observThe law of ances, and touches upon them with precision. sabbath is shown to be overruled by the requirement of the circumcision (vii. 22, 23); the ceremonial polution which is contracted by entering a Gentile court (xviii. 28); "the great day" of the feast (vii. 37), which a Jew only would be likely to describe, for it was added to the original seven; domestic life at the marriage feast (ii. 1-10); the burial of Lazarus (xi. 17-44); baptism (i, 25; iii. 22, 23; iv. 2); law of evidence
(viii.
17, 18).
3.
The form
of the Gospel is
The language
is
Greek,
but the arrangement of the thoughts, the structure of the sentences, the symmetry and numerical symbolism of the composition, and the vocabulary are essentially Hebrew, the source of w^hich is the Old Testament. This is proved not
only by frequent c[Uotation8 but by the imagery employed, illustrated in the terms, "light," " darkness," "liesh," "spirit," "life," "the lamb/' "the living water," "this world," "the
Internal Emdenc'es.
53
" the vine "
kingdom of God,"
" the
and the simpHcity of the connecting particles and symmetry of the connecting clauses.
the parallelism
4. The source of the religious life of the writer was THE Old Testament, which is borne out by the fact that the Jewish foundation underlies the whole narrative. The people of Judfea were " His own people" (i, 11); w^hen Christ first entered the Holy City, he claimed the Temple as being "the house of His Father" (ii. 16); the Scriptures can not be broken (x. 35) that which is written in the prophets (vi. salvation is of the Jews (iv. 22) Moses wrote of Christ 45) (v. 46) the types of the Old Testament given in the brazen the manna (vi. 32) serpent (iii. 14) the water from the rock (vii. 37) all applied to Christ by Himself as of certain and acknowledged significance; Abraham saw his day (viii, the hatred of the Jews prefigured in the words "written 56) in their Law, They hated me without a cause " (xv. 25) much that He did was done " that the Scripture might be
; ;
filments of Scripture
12; xix. 24, 28, 36, 37); and the^se fulare noticed not as interesting coinci-
may
Such words
of Christ must be considered both in themselves and in the consequences which they necessarily carry with them, as showing conclusively that this Gospel represents that the
Old Testament
is
fulfiled in
him.
down
and
as the
words of
in his
own
person, emphasizes the same principle. This is confirmed by the record itself; the first public act reminded the disciples of
(ii.
17)
"the Scripture, and the word which Jesus spake" (ii. 22), as if both were of equal weight; the words of Isaiah made the public ministry of Christ an apparent
failure
(xii.
37-41).
Special
incidents
of the
Passion
are
54
Study of
the
Gospel of
:
St.
John.
connected with the Old Testament casting of lots for the seamless robe (xix. 23); the expression of thirst (xix. 28);
the limbs
unbroken (xix. 36), and the side pierced (xix. 37), all of which are significant parallels of the treatment of the paschal lamb, and give occasion for quotations from the Law, the Psalms, and the Prophets. These fultilments of the ancient Scriptures are put forth as solid grounds of faith
left
(xix. 35).
as a
The evangelist unfolds the character of "the Law" only Jew could have treated it. He wrote to show that Jesus
was not only the Son of God, but also the Christ, the promised Messiah of the Jews (xx. 31), just as JSTathanael, the true representative of Israel (i. 47) had recognized Him at Writing as a Christian the Evanfirst under this double title. " We as Jews worship that gelist records a central truth which we know, for the salvation is from the Jews" (iv. 22). The knowledge which the Jews had was the result of their acceptance of the continuous revelation of God from age to age while tlie Samaritans who refused to advance beyond the first stage of Divine manifestation, worshipped the true they worshipped "that which they object, but ignorantly knew not" (iv. 22).
:
b.
71ie
Palestine.
That the author was a Jew of Palestine might be imThe intimate knowlplied in what has already been treated.
edge of the state of parties among the rulers of the Jews, at the time of the Crucifixion, could only be set forth by one
intimately acquainted.
The state of the parties was radically changed when the nation was overthrown. The part which the hierarchical class took in the Passion is distinctly marked, and the points at issue between true and false Judaism, which in their first form had passed awaywhen the Christian society was firmly established, are caught up and tersely stated. In estimating the value of the conclusions already drawn, and also what will follow, it must be remembered that the old
Internal Evidtnces.
55
land-marks, material and moral, were destroyed by the Roman war, and that the destruction of Jerusalem revealed the
essential differences of Judaism and Christianity, and between them raised a barrier, and at the beginning of the second century the growing Church substituted the school of Alexandria for the influence of Judaism, 1. The author's great topographical knowledge, which is used with ease and precision, is more or less conclusive that he was of Palestine. The desolation of Jerusalem was complete and no creative genius could call its lost site into being. The writer is evidently at home in the city, and knows much which may be learned from independent testimony. He lives again in the past and mentions locations with simplicity and In speaking of a fresh place he commonly throws certainty. some fact respecting it, adding clearness to the narrative. in If a forger had undertaken this he would have avoided such gratuitious statements, as being unnecessary, and likely to Thus Bethany is " nigh unto Jerusalem, lead to detection. about fifteen furlongs oft",'' (xi. 18); another, " Bethany beyond Jordan," (i. 28), a place which had been forgotten in the time of Origen, but obviously distinguished from the familiar one near Jerusalem; Cana of Galilee (ii. 1, 11, iv. 46, xxi. 2), thus clearly distinguished, but not noticed by any earlier writer; Ephraim situated "near the wilderness," (xi, 54) may be identical with Ophrah (I Sam. xiii. 17); ^non " near to Salim," (iii. 23), although not known from other sources, but the form of the name is a sure indication of the genuineness
of the reference
(vi. 19);
Capernaum
(ii.
12);
named Sychar
(iv. 5),
its harvest fields (v. 85), the heights of Gerizim and the depth of the well of Jacob {v. 11). 20), This knowledge of topography is the more remarkable " There is at Jerusalem by the in the case of Jerusalem sheep-gate a pool, which is called in the Hebrew tongue Bethesda, having five porches " (v. 2); Siloam is "a pool, which is
prospect of
{v.
56
Study of
the
Gospel of
St.
John.
by interpretation sent" (ix. 7); over the brook Cedron, there " was u ga-rden " (xviii. 1); Golgotha is " nigh to the city," and "there was a garden there" (xix. 17, 20, 41); and only the Fourth Gospel notices the Pavement, the raised platform of judgment, with its Hebrew title, Gabbatha (xix. 13). The allusions to the Temple show a familiarity, on the part of the writer, with the localities in which he represents
Christ as teaching.
The
first
Temple, is more lifelike than that given in the Synoptics (ii. 14-16), and in its separate parts bears the impress of an eyewitness, for the groups engaged stand out distinctly, the sellers of oxen and sheep, the money-changers sitting at their work, the sellers of doves each group dealt with individually; following which is the singularly exact chronological note, "Forty and six years was this temple in building" (r. 20); an accurate knowledge of the Temple ritual is conveyed in the incidents of the Feast of Tabernacles (vii. viii); he says, "These words spake he in the treasury, as he taught in the The treasury was in the court of the Temple," (viii. 20). women where the great candelabra were placed, looking to which Christ said, " I am the light of the world" (viii. 12).
:
On
Porch "
in every
2.
lated, " It
the visit of Jesus, at the Feast of Dedication, it is rewas winter and Jesus was walking in Solomon's
(x. 22),
cloistei*,
way suited to the scene with which it is connected. The way in which the author quotes the Old Testaa presumption in favor of his being a Palestinian Jew.
ment
is
He
is
LXX.
for he appears to
have
known
guage, and was not much studied outside of Palestine. The following is a list of the quotations: First, by the Evangelist: (Ixviii.) 9; xii. 14, 15: comp. Zach. ii. 17: comp. Ps. Ixix.
ix.
9;
xii.
liii.
1;
xii.
xix. 24:
37:
40: comp. Isa. vi. 10; comp. Ex. xii. 46; xix.
38: no exact parallel;
courses:
13;
vii.
Internal Evidences.
X. 34:
57
comp. Ps.
comp. Ps, xxxiv. 19; Third, quotations by others i. 23 comp. comp. Ps. Ixxvii. 24, An examination of these fourteen quotations shows that three (vi. 45, xiii. 18, xix. 37), agree with the Hebrew against the LXX.; not one
Isa. xl. 3; vi. 31:
agrees with
differs
LXX.
against the
Hebrew; four (xii, 38, xix. Hebrew and LXX.; one (ii.
24,
17)
from the Hebrew and LXX. where these both agree; two (xii, 14, 15, xii. 40) differ from the LXX. and Hebrew where they do not agree; and four (xix. 36, vii. 38, i. 23, vi. 31) are
free adaptations.
3.
The
Word
is
con-
used the Greek terra course or Reason, in a peculiar sense, to designate any utterance of the Divine Will, or agency of the Deity, although never with the idea that it could be permanently separated, except in imagination, from God himself. The w^ay to this bold personification may have been paved by such passages as
God were the heavens set "sent his Logos and healed them" (Ps. cvi. 20). The Fourth Gospel applies the term Logos to the complete and personal revelation of God in Christ. This Logos was not a mere abstract idea, but a religious truth, and
the following
:
"By
6);
the Logos of
God
an historical
fact.
It is true that
Philo had
made
;
gos for religious purposes, and had accommodated it with the Hebrew idea of the Messiah although the connection was
and the idea of the Messiah was abstract, and, in the Jewish sense, not historically realized. In contrast with this, on the other hand, the Christian idea of the Logos (the speculative and divine), and the idea of the Messiah (the national and human), are historically realized in the person of Jesus
loose
of Nazareth.
view there are some features which would seem to favor the Gnostic view of the second century. The general
first
On
58
Stndy of
is,
the
Gospel of
St.
John.
an(^
two texts, which sum up the theology of the Evanupon this point, and which are abhorrent to u Gnostic gelist " The Logos became flesh " (i. 14), and " Salvation is of the Jews " (iv. 22). It was a monstrous supposition to the Gnostic that the Infinite should limit itself and be united with impure matter, and this w^as implied in the Abstract (Logos) becoming flesh. Again, that the longed-for salvation of mankind should come from the Jews w^as a flat contradiction of
one of the cardinal principles of Gnosticism. In considering the teachings of the Fourth Gospel on the Logos, "the Word," it should be remarked that it is propWhen the author speaks of erly a question of doctrine. "the Word," "the Only-begotten," and of his relations to God, to man, and to the w^orld, he employs a vocabujary and an expression of thought already known when he wrote. If this were not true his language w^ould have been unintelligiHis words lay down new ble, without special interpretation. teachings, but it is more than probable that the Christians had The aulistened to the same before the Gospel was written. that Jesus of Nazareth was "the thor w^as enabled to see Christ," and "the Son of God," and this conviction he brought home to others (xx. 31). The truth was clear to his own mind, and to present it to others forcibly, he used, with necessary modifications, the current language of the highest and thus to the region of history he religious expression transferred the phrases, spoken before him of "the Logos," and laid open the majesty of "Jesus come in the flesh."
c.
The narrative is crowded with figures w^hich live and move. The action throughout is harmonious, and indicated with a simplicity and distinctness which would be the most consummate art, were it not taken from real life. The literature of the second century does not aftbrd a single example
of such skilful delineation of fictitious characters as
is
shown
Internal Evidences.
in the portraits given of the Baptist, John, Peter,
Phillip,
59
Andrew, Thomas, Judas Iscariot, Pilate, Nicodenms, Martha and Mary, the Samaritan woman, the man horn hlind. Even the persons less prominent are thoroughly lifelike and real; Nathaniel, Joseph, Mary of Magdala, Annas, Caiaphas. The narrative is so marked b}' minute details of persons, time, number, place and manner that the knowledge of which could only be derived from an eye-witness. To this must also be added various notes of fact, which, apparently have no special significance, where they stand, though intelligible when referred to the impression originally made upon the
memory
1.
of the author.
Certain persons are brought forward with evident disThere is no tinctness as they arise in the mind of the writer.
purpose or symbolism to influence the record, for the names belong to living recollections. The first chapter is crowded with many figures. Momentous questions are connected with " lie saith unto Philip, Where shall we buy certain persons. Philip answered him" bread, that these may eat? (vi. 5, 7); certain Greeks said to Philip, " Sir, we would see
.
. .
telleth
(xii.
20-22); "
him. Lord,
saith,
we know
"Philip
"Judas
saith, not
Lord, how is it that thou wilt manifest thyself to us, and not unto the world? " (xiv. 22); " The disciple whom Jesus loved falling back upon His breast, saith, Lord who is it? " (xiii. 25 comp. xxi. 20). Nicodemus (iii. 1, vii. 50, xix. 39), Lazarus (xi. 1, xii. 1), Simon, the father of Judas
Iscariot,
.
Iscariot (vi. 71, xii. 4, xiii, 2, 26) and Malchus (xviii. 10), are mentioned only in the Fourth Gospel, This Gospel alone mentions the relationship of Annas to Caiaphas (xviii. 13), and identifies one of those who pointed to Peter as the kinsman of him whose ear Peter cut oW (xviii. 26).
2.
The
details
of time
furnish
interesting testimony.
seasons,
60
Study of
the
Gospel of
St.
John.
tradition, as the first
1), 2),
Passover 13, 23), the Feast of the New Year (v. second Passover (vi. 4), the Feast of Tabernacles (vii.
the
and
the Feast of Dedication (x. 22); but there are other specification of dates which can only be referred to experience. Such are the indications of the two marked weeks at the beginning
(i.
ii.
1, xii. 1, 12,
xix.
week
enumeration of the days before the raising of Lazarus (xi. 6, 17, 39), the duration of Christ's stay in Samaria (iv. 40, 43: comp. vi. 22, vii. 14, 37). More remarkable still is the mention of the hour or of the time of day which occurs under circumstances which would have impressed the writer, as " the tenth hour" (i. 40), "the sixth hour" (iv. 6), "the seventh
hour"
"about the sixth hour" (xix. 24), "it was "in the early morning" (xviii. 28, xx. 1, xxi. 4), "the evening" (vi. 16, xx. 19), "by night" (iii. 2). 3. The details of number are hardly less significant, alIt is only experience that will make imthough fewer. material and definite statements such as recorded by the writer of the Fourth Gospel. He mentions the two disciples
(iv. 52), (xiii.
night"
30),
of the Baptist
(i.
35),
(ii.
6),
and twenty furlongs (vi. 19), the four soldiers (xix. 23), the two hundred cubits (xxi. 8), the hundred and fifty and three fishes (xxi. 11). Other records of number show the clearness of the writer's information, as the five husbands (iv. 18), the thirty and eight years' sickness (v. 5), the estimate of three hundred pence (xii. 5), the weight of a hundred pounds (xix. 39). 4. The scene or place of special acts and the utterances introduced show that they belong to the immediate knowledge of the writer. The jtlace, in the narrative, appears to have
and the two small
fishes (vi. 9), the five
been an integral part of the recollection of the incidents. The scenes of John's baptism are given at Bethany and ^non (i. 28, iii. 23); the nobleman's son was sick at Capernaum while Jesus was at Cana (iv. 46); Jesus found the paralytic, whom
Internal Evidences.
61
he had healed, in the Temple (v. 14); Jesus went "beyond Jordan into the place where John at first baptized" (x. 40); "Jesus was not yet come into the town, but was in that place where Martha met him" (xxi. 30); on the eve of the Passion Jesus was in the "country near to the wiklerness, into a city called Ephraim" (xi. 54); Christ spoke certain memorable words at Capernaum (vi. 59), in the treasury (viii. 20), in Solomon's porch (x. 23), before crossing the Cedron (xviii. 1), 5. The MANNER of the narrative impresses one that he is reading after an eye-witness. The countless small traits in the description evince the skill of an accurate observer and makes it more impressive. Take the record of any special scene and mark its several points, there will clearly appear the impressions of an eye-witness, as, for example, the calling of the first disciples (i. 35-57), or the foot washing (xiii. 1-20), or the scene in the high-priest's court (xviii. 15-27), or the draught of fishes (xxi. 1-14). Each one of these narratives presents a vivid touch which can only correspond with the actual experience of one who had looked upon what he describes. This is doubly made clear in the kind of particuThe loaves used at the feeding larity on which stress is laid. of the five thousand were " barley " loaves which a boy had
when Mary came to Jesus she " fell at his feet" (xi. from the ointment " the house was filled from its fragrance " (xii. 3); the branches placed before Jesus were taken from "the palm trees" which were by the roadside (xii. 13); *' it was night" when Judas went forth (xiii. 30); Judas brmgs a band of Roman soldiers as well as ofiicers of the priests to apprehend Jesus (xviii. 3); Christ's " tunic was without seam, woven from the top throughout " (xix, 23); the napkin was "wrapped together in a place by itself" (xx. 7); Peter "was grieved" (xxi. 17). Each phrase is a definite
(vi. 9);
32);
is
left
when
In
Lamb
of
God"
(i.
29).
62
Study of
the.
Gospel of
St.
John.
"Be-
A
of the
(iv.),
the successive
fact is further
visits to
Jerusalem
The
He knows
their thoughts at
moments, and such thoughts which sometimes surprise us, and which no fictitious writing would have attributed to them (ii. 11, 17, 22, iv. 27, vi. 19, 60, xii. 16, xiii. 22, 28, He recalls words that were spoken by the disciples xxi. 12.)
in private to Christ or
among themselves
5).
He
is
of the disciples
xx. 19).
He is
acquainted with
XX.
9,
xxi. 4).
all
Besides
this the
was conscious of
15, vii, 1, XV, 19)
;
was
well ac-
laid
This Jesus " said trying him, for he himself knew he was about to do" (vi, 6); "Jesus knew in himself" what the murmurings of the disciples (vi, 61); "Jesus knew from the beginning who they were that believed not, and who should betray him" (vi. 64); he knew the hour of His Passion (xiii, 1, 3) and who should betray him (xiii. 11); he knew "all things that should come upon him" (xviii. 4) he knew when all things were accomplished (xix, 28.)
;
Internal Evidences.
63
e.
It would appear from the previous considerations that it had been proved that the author of the Fourth Gospel was the Apostle John. But the evidence has not all been enu-
In the Synoptic narrative there are three disciples These were Peter and the two sons of Zebedee, James and John. The presumptive evidence is that one of these was the evangelist. St. Peter can not be the evangelist, because he was put to death long before the earliest date to which the Fourth Gospel has been assigned. Moreover its style is wholly unlike'the undoubted First Epistle of Peter. Of the two sons of Zebedee, James was martyred early (Acts xiii. 2) and long before Peter, so that he could not have been its author. Therefore, John alone remains, and he fully satisfies all the conditions required. 1. The narrative indicates a special Apostle as the writer. In the Epilogue the authorship is assigned to "the disciple whom Jesus loved" (xxi. 20 comp. v. 24). Under the same title this disciple appears twice in the narrative of the
merated.
Passion
20),
(xiii.
and once
23, xix. 26) as well as twice afterwards (xxi. 7, in connection with St. Peter under a title closely
there
resembling it (xxii. 2). Though his name is not mentioned is nothing mysterious or ideal about him. He is known
and stands
in close relationship
to St. Peter
(xiii.
the other Apostles quite naturally, and from the enumeration (xxi. 2), he is either one of the two unnamed disciples or else
he must be St. John. 2. There is a definite supposition that St. John wrote the Gospel. St. John is nowhere mentioned by name in the Gospel. It is incredible that an Apostle who stands in the Synoptics, in the Acts (iii. 1, iv. 13, etc.), and in Paul (Gal. ii, 9) as a central figure among the twelve, should remain a
tion.
nameless disciple, unless the narrative was his own composiIn the first call of the disciples, one of the two follow-
64
Study of
the.
Gospd
of St. John.
(i.
named Andrew
40)
the
unnamed. Andrew, it is said, first found " his own brother Simon " (i. 41). These words naturally suggest that the brother of some other one, and, if so, of the second disother
left
ciple.
The
last
scene at the sea of Galilee leads to the certwo brothers were the sons of Zebedee,
The Fourth Gospel carefully distinguishes places and PERSONS. While this point may be a small one, it is of grave Let it be noted that he distinguishes Cana of significance. "Galilee" (ii. 1, xxi. 2) from Cana of Asher; Bethany "be" from Bethany " nigh unto Jerusalem " (i. 44), Bethsaida, "the city of Andrew and Peter (xi. 18) from Bethsaida Julias he distinguishes Simon Peter after his call, from others named Simon, by invariably adding the new name Peter, whereas the Synoptists often called him simply Simon; Judas Iscariot is distinguished as "the son of Simon " (vi. 71, xii. 4, xiii. 2, 26) from the other Judas wlio is expressly said to be " not Iscariot " (xiv. 22), while the SynSt. Thomas optists take no notice of the traitor's parentage is three times out of four further marked by the correlative Greek name Didymus (xi. 16, xx. 24, xxi. 2), which is not
(i.
28)
Synoptics; E'icodemus is identified as "he that Jesus by night" (xix. 39) Caiaphas is identified by came to the title of his ofiice as " the high priest of that year " (xi.
found
in the
In spite of this habitual particularity the Evangelist nemake a distinctiou which is common to the SynopThey distinguish John the son of Zebedee from the tists.
crlects to
forerunner of Christ, by calling the latter " the Baptist." To the Fourth Evangelist " the Baptist " is simply " John." In some places the identification might have been awkward but elsewhere it could be expected (i. 15, v. 33, 36). If however the writer of the Gospel was the other John, there is for
;
him no chance for confusion, and it does not occur to mark the distinction. 4. There should be noticed two features in the Gospel
Internal Evidences.
65
which have caused certain objections to be raised. contended that some one, other than St. John, must be the author, because the writer could not have studiously elevated himself in every way above the Apostle Peter; nor could have spoken of himself as " the disciple whom Jesus loved," claiming in this way for himself, a pre-eminence over the other Apostles, and thus implying a self-glorification at the expense of others. The idea that the author of the Fourth Gospel wishes to
narrative
It is
represent the superiority of St. John over St. Peter is mainly based upon the incident of the Last Supper, where the latter beckoned to the former to ask a question which he did not
put himself
place
is
(xiii.
24).
careful reading
shows that
in
no
St.
Peter's
worth depreciated.
On
His
introduction to Christ and significant naming stand at the very opening of the Gospel (i. 41, 42) in the name of the Twelve he gives utterance to the critical confession of Christ's
:
he is prominent, if not the first at the feet 6); he takes the lead in defending the Master betrayal (xviii. 10) the news of the Resurrection is at the first brought to him (xx. 2) his companion does not venture to enter the sepulchre until after him (xx. 6, 8) he is menmajesty
(vi.
68)
washing
(xiii.
tioned
first in
;
the
list
of disciples (xxi.
2)
he continues in the lead when Jesus appears to he receives the last great charge with which the Gospel concludes (xxi. 15-22) and in respect to the incident of the Last Supper (xiii. 23, 24), it is best understood by
lead (xxi. 3)
them
(xxi. 7, 11)
a description of the relative positions. At that time the Jews had adopted the western mode of reclining at meals. The
left arms, stretched obliquely, so that the back of the head of one guest was in the bosom of the dress of the guest above him. If three reclined together, the center was the place of honor, the second place that above, or to the left, and the third that below, or to the right. If
66
St.
John.
for his
when he
reclined.
was not in a favorable position for listening to any whispers from the Lord, which might fall readily upon the ear of John. Then the person who occupied the third position would naturally act the part assigned to John. The nearness of St. John to the Lord is a relation of
sympathy, for the element of love in the Apostle approached
nearest to the Master's ideal.
He certainly
of honors from the Lord. To him alone the Master entrusted the care of the Virgin (xix. 26), and to him was allowed the privilege of being the first one, at the sea of Tiberias to recognize the
Lord
(xxi. 7).
was
whom
Jesus loved," was not only the attestation of a truth, but also an expression of gratitude on the part of the Evangelist for the special benefits bestowed upon him; besides being a modest explanation of the prominent part which he
had been
called
upon
to perform.
The
may be
author was the Apostle John. The next consideration is the direct evidence which the Gospel oft'ers upon this question.
It is not difficult to discover that the
iii.
to point directly to
the position and person of the author, although it is admitted that each passage includes some difficulties and uncertainties IS'otwithstanding this the passages are of interpretation.
clear within themselves
1.
flesh, and dwelt Chapter i. 14, glory." The main point here is as among us, and we beheld his " are to be taken. to the sense in which the words ''ice beheld " That which was from In the first Epistle of John it is affirmed,
Direct Evidences.
67
wc have heard, which we have seen with our eyes, which we behehl, and our hands handled, concerning the Word of life " (I Jno. i. 1). There can be no question but that the words "we beheld" as here used, are to be taken literally. Now the word translated " we beheld " is not only the same in both passages, but also is the same in tense and in its general connection, and moreover is never used in the New Testament in the sense of " mental vision." The point
the beginning, wliich
of the passage
is
was
historical,
and that
whom was
2. Chapter xix. 35, "And forthwith came there out blood and water. And he that hath seen hath borne witness, and his w^itness is true: and he knoweth that he saith true, that ye also may believe. For these things came to pass that." In some respects this passage is remarkable. In tlie original text there is no repetition as given in the English translation. The contrast between the two words rendered "true" cannot be adequately given in an English rendering. The witness is described as fulfiling the true conception of witness, and not
It brings
who
which
of this examination
as
is
made
distinct.
may
must seem
clear that
the claim that the Fourth Gospel was written by an eye-witness is attested by the strongest internal evidence, whether obtained directly or indirectly from the narrative itself.
QS
Study of
the
Gospel of
St.
John.
CHAPTER
III.
Occasion.
The earliest authorities represent that the Gospel of St. John was written at the request of those who were intimate with the Apostle. Doubtless St, John had often delivered its contents to them orally and the elders desired that before his death it should be placed in permanent form, and thus be a perpetual guidance for the Church. The tradition in its simplest form has been preserved by Clement of Alexandria
;
on the authority of "the earliest presJohn, perceiving that the external fects had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a Spiritual Gospel" (Eusebius' Ecd. Hist. B. VI. c. 14). With additional details this statement is given in the " Muratorian Fragment" (a. d. 170), which says, "The Fourth Gospel is that of John, one of the disciples. When his fellow-disciples and bishops, entreated him, he said, 'Fast ye now with me for the space of three days, and let us recount to each other what(a. d.
190).
He
states
all,
ever
it was reJohn should narrate all things in his own name as they called them to mind." There can be no question but Jerome had before him either this fragment, or else the original narrative upon which it is based, for he says that " ecclesiastical history
may
be revealed to
ns.'
On
Occasion.
69
when he was
he would do so, if a fast were appointed and all joined in prayer to God and that after this was ended, filled to the full with revelation, he indited the heaven sent preface 'In the beginning was the Word' " (Com. Matt.
to write, replied tliat
;
:
ProL).
Unquestionably
Christian Church.
ity after the
difficulties
new turn had been given to Christiandestruction of Jerusalem. The lingering and
hampering connection with Judaism had been severed, and a readjustment of the interpretations of Christ's promises had
become
necessary.
Added
;
to this
was the
rise
of a Christian
summary
the
life
70
in the
it is
Study of
the
Gospel of
St.
John.
;
close of the
Apostohc age
althougli
Place.
Early writers have mentioned both Patmos and Ephesus but as the home of John at the time he wrote his Gospel favor of the last named city. the weight of evidence is in Irenseus states that John wrote his Gospel whilst he dwelt in Ephesus of Asia (iii. 1) Jerome states that John was in Asia when he complied with the request of the bishops of Asia, and others, to write more profoundly concerning the Divinity
;
;
John was
in
his disciples
The evidence in favor of Patmos comes from two anonymous writers, one the author of the Synopsis of Scripture, which states that the Gospel was dictated by John in Patmos, and afterwards published in Ephesu^ and the other, the author of the work, I)e XII. Apostolis, which aflirms that John was banished by Domitian to Patmos, where he wrote the The later date of these writers would hardly overGospel.
balance the statements of the earlier Fathers
who
seemingly
the city of
Ephesus became the center of the active life of Eastern Christendom. Even for a time Antioch became less conspicThe city was half-Greek, half-Oriental, and was visited uous. by ships from all parts of the Mediterranean, and united by great roads with the markets of the interior, was the common meeting-place of various characters and classes of men. It contained a large church of faithful Christians, a multitude
of zealous Jews, an indigenous population devoted to the worship of a strange idol
East,
its
name from
the "West.
free-thinking philosophers of
Date.
favorite tenets.
71
The city was famed for its Temple of Diana, one of the seven wonders of the world. This marvellous building was despoiled of its treasures by Nero, burned by the Goths, and finally destroyed by the iconoclasts, in the reign of Theodosius I., who issued his celebrated edict against the ceremonies of the Pagan religion, a. d. 381. This city would especially be favorable for St. John in his work of extending the Christian Church.
III.
Date.
is
of great im-
interpretation,
and
Among
Basnage
to
;
of Jerusalem
Dr. Lardner fixed the date in the year 68 Dr. Owen in 69 Michaelis in 70; Chrysostom and Epiphanius, among the ancient fathers, and Dr. Mill, LeClerc, and Bishop Tomline
among
98
;
its
Bertholdt to the
decade of the
Plummer from
The principal argument for the early date is derived from John V. 2, where the Apostle says, Now there is at Jerusalem, by the sheep-gate, a pool, which is called in the HebreAV
tongue Bethesda, having five porches." It has been urged that Jerusalem must have been standing when these words were written; and if written after the destruction, the words would have been, "Now there was at Jerusalem a pool," etc. This argument is quite superficial, for it presupposes that the pool of Bethesda was dried up or destroyed at the time of the overthrow of the ill-fated city. It is well-known that when Vespasian ordered the city to be demolished, he permitted some things to remain for the benefit of the garrison stationed there. It would be but natural that the wells and bathing places should be spared, for the soldiers would not purposely
72
Study of
the
Gospel of
St.
John.
be deprived of a grateful refreshment. The statement of the Evangelist looks no farther than the pool of Bethesda, and has no view of the state of Jerusalem. The argument deduced from the above passage, in favor of an earlier date, is more specious than forcible, and must be considered as inconclusive.
peculiarities of the
was written
The omission
struction of Jerusalem.
all
the sacred
Epistles.
as
is
some of the
Afterwards there was less occasion to mention it, partly because the event was known to have verified the prophecy, and especially because it was no longer necessary for the disciples to be on their guard against the danger of perishing in the general destruction, and moreover they needed not the assurance that they should obtain rest, by the prostration of the persecuting Jews.
The Synoptics
its
contain a
full
all
its
The signs which comitant and subsequent circumstances. were to precede the destruction of Jerusalem are thus enumerated: the appearance of false Messiahs (Matt. xxiv. 4, 5, Mark xiii. 5, 6, Luke xxi. 8); wars and commotions (Matt,
xxiv.
6,
7,
Mark
xiii.
7, 8,
Luke
Mark
xiii. 8,
Luke
xxi.
xxi. 11);
the persecution of the Christians (Matt. xxix. 9, Mark xiii. 9, Luke xxi. 12); and the preaching of the Gospel throughout
the
xiii. "10).
The circumstances
:
of the
Jerusalem compassed
15,
Mark
xiii.
14,
Luke
xxi. 20);
when
Date.
73
the Christians were to escape from the city (Matt. xxiv. 16-18, Mark, xiii. 14-16, Luke xxi. 21); false Christs and false pro-
Mark
xiii. 22);
misery
of the Jews (Matt. xxiv. 19, 21, Mark xiii. 17, 19, Luke xxi. 22-24); and the total destruction- of the Temple and City (Matt, xxiii. 37, 38, xxiv. 2, Mark xiii. 2, Luke xiii. 34, 35,
As these words fell from the lips of the 6, 24). Master, and upon a point vital to the Jewish nation, it would he most unaccountable that John should fail to record them,
xix. 44, xxi.
to the date
of his writing.
b.
tators
of Christ, by the ablest commenrecognized to have been in spirit and power; and
establishment of the
fifty-seven passages
kingdom of heaven
referring to this
in the earth.
Of the
are
event, seventeen
29-35,
viii. 38, ix. 1, xiii. 3, 4, 28-31; 27-32 xii. 40, xvii. 22-24), and none in the Gospel of John. The subject is an important
Mark
Luke
one.
26,
Three chapters in Matthew (xxiv.-xxvi.) are devoted to and the Epistles contain frequent allusions to it. The Apostles expected the event to occur in their day and so taught, as they had a right to, for Jesus had declared that their generation would not pass away till all was fulfilled. The teachings of Jesus on this subject must have been known to John, aud his silence on a theme so frequently spoken of can only be accounted for from the fact that he recognized that the fulfilment had taken place prior to his composition
this event,
of the Gospel.
There are seven passages, two of which occur in John's 3, and 1 Jno. iii. 2), that are generally supposed to refer to Christ's final coming at the resurrection of the dead. The passage " If I will that he tarry till I come,
writings (xiv.
what
is
is
74
Study of
the
Gospel of St John.
ing to a saying that went abroad among the brethren that John should not die. It was equivalent to saying, If I will that he escape martyrdom and die in peace, what is that to thee? The early persecution against the Christians was almost wholly instituted by the Jews and when their power was broken, by the'fearful calamity which befell them (Matt. xxiv.), the disciples had rest for several years. Although not connected with this question, yet it should
;
probably be referred to, that, inasmuch as, it has been declared that " this same Jesus which is taken up from you into
heaven, shall so come in like manner as ye have seen him go into heaven" (Acts i. 11), must mean the bodily coming of
Christ at the end of time, because he did not
come
in like
manner
It is only necessary at the destruction of Jerusalem. to observe that ov-rpoTrou, here rendered " like manner," oc-
It is
rendered as six
xv. 11, xxvii.
times (Matt,
25, 2
xxiii. 37,
8),
Luke
xiii.
34,
Acts
vii. -28,
and once conversation (Heb, xiii. 5). In the first passage (Matt, xxiii. 37) it would hardly be affirmed that Jesus would gather " thy children together in like manner as a hen gathereth her chickens under wings." c. Tlie particularity with which this Evangelist explains THE Jeavish names AND CUSTOMS indicates that he wrote for the information of those, who, by distance of phice and lapse of Similar explanations time, were unacquainted with them. occur in the Synoptics, but they are less frequent and parIn John these explanations would be necessarily ticular. more marked because many more Gentiles, and of more distant countries, had embraced Christianity, which would require such explanations in order that the facts might be fully set The feasts and other peculiarities of the Jews would forth. be but little understood by the Gentiles of Asia Minor, thirty
Tim.
iii.
years after the destruction of Jerusalem. Under the consideration of " Occasion and
Date" West-
cott has copiously set forth the reasons for ascribing a late
Date.
75
less
As
it
bears
more or
on the interpre-
tation of the Gospel, it is here transcribed in fuU. d. " jSTo one can read the Fourth Gospel carefully with-
However
clear
it
is
that he
was an eye-witness of the Life of the Lord, it is no less clear that he looks back upon it from a distance. This is the impression which is conveyed l>y the notes which he adds from time to time in interpretation of words or facts (vii. 39, xii. These notes offer a remark33, xviii. 9, 32, xix. 36, xxi. 19). able contrast to those in which attention is called in the First Gospel to the present and inmiediate fulfilment of prophecy. One plain proof of this is found in the manner in which he records words which point to the spread of the Gospel beyond the limits of Judaism. This characteristic view is distinctly brought out in the interpretation Avhich he gives of the judgment of Caiaphas 'Now this he said not of himself,
:
but being high-priest in that year, he prophesied that Jesus should die for the nation, and not for the nation only, but in order that he might gather together in one the children of God that were scattered abroad (xi. 51, 52). It is beyond question that when tlie Evangelist wrote these words, he was reading the fulfilment of the unconscious prophecy of Caiaphas in the condition of the Christian Church about him. " The same actual experience of the spread of the Gos'
John
assigns
which he declared the universality of his mission Other sheep I have which are not of this fold them also must I lead and they shall become one flock, one shepherd' (x. 16); I, if I be lifted up from the earth, will draw all men unto myself (xii. 32) the Son has authority over all flesh (xvii. 2) all that which the Father giveth me, shall come to me and him that cometh to me I will in no wise cast out (vi. 37) the knowledge of God and of Jesus Chi^ist'is eternal life' (xvii. 3); and this knowledge, the knowledge of the truth, conveys the freedom,
;
....
'
'
'
'
'
70
Study of
the
Gospel of
St.
Jolm.
Abraham was
is
only
a type
'
(viii.
31)
the worship of
all local and temi)oral worships, typiJerusalem, should pass away (iv. 21). fied by Gerizim and " This teaching receives its final seal in the answer of
Thou sayest that I am a king. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every one that is of the The relation of the betruth heareth my voice' (xviii. 37). liever to Christ is thus shown to rest on a foundation which Christ, while he fulfiled'the Law.' is of all most absolute. which was the heritage of the Jews, revealed and satisfied the Truth, which is the heritage of humanity. " There are indeed traces of the announcement of this universalism of the Gospel in the Synoptic narratives, and It is taught there that Christ especially in that of St. Luke. came as the salvation prepared before the face of all the peoples, a light for revelation to Gentiles, and a glory to God's people Israel (ii. 31, 32); 'repentance unto remission of sins' was to be preached in his name unto all the nations beginning from Jerusalem (xxiv. 47). It may be possible also to see in the face of the Prodigal Son an image of the restoraPilate
:
'
'
'
'
'
home.
But
in these
;
is
its
deepest foundation
nor does it occupy the same relative position as in St. John. The experience of an organized Christian society lies between
the two records.
" This
is
Evan-
gelist himself.
crisis
own person
:
of the great
to his
'
He came
;
own
and his own people received him not' (i. 11) and so in some sense, the choice of the world was also decided, the light hath come into the world, and men loved the darkness rather than the light' (iii. 19). The message of the Gospel had already been proclaimed in such a way to Jew and Gentile that
'
Date.
77
acceptance.
example serves to show how St. John brings into their true place in the completed edilice the facts of Christ's teaching which were slowly realized in the course of the apostolic age. And while he does so, he recalls the words in which Christ dwelt upon that gradual apprehension of the meaning of his life and work, which characterized in Throughout the fact the growth of the catholic Church. last discourses of the Lord, the great change to the a})ostolate we seem to hear the warning addressed to St. Peter at the outset 'What I do thou knowest not now, but thou shalt
" This typical
:
come
cital
to
know
afterwards
'
(xiii. 7).
It is
implied in the
re-
had found their accomplishment by the mission of the new advocate I have yet many things to say unto you, but ye can not bear them now
:
'
howbeit when He is come, even the Spirit of Truth, He shall guide you into all the truth (xvi. 12 comp. xv, 26). Even
' ;
if
'made known
all
was need of the long teaching of time, that his disciples might master the lessons which they had implicity received. " The record of these appeals to a future growth of knowledge can admit of only one interpretation. In dwelling on
such aspects of Christ's teaching, it is clear that the Evangelist is measuring the interval between the first imperfect views of the Apostles as to the kingdom of God, and that just ideal which he had been allowed to shape, under the teaching of the Paraclete, through disappointments and disasters. Xow at length, on the threshold of a new world, he can feel the divine force of much that was before hard and mysterious. He had waited till his Lord came and he was enabled to recognize His Presence, as once before by the lake of Galilee, in the unexpected victories of faith. " In the last quarter of the first century, the world relating to the Christian Church was a new world and St. John presents in his view of the Work and Person of Christ (1)
;
78
Study of
the
Gospel of
*SV.
Joh./L
lishment of the Gentile congregations on the basis of St. Paul's interpretation of the Gospel, the rise of a Christian philosophy from the contact of the historic creed with Eastern and Western speculation, could not but lead one who had lived with Christ to go back once more to those days of a divine discipleship, that
ise, the anticipated rephes to the questionings of a later age. This St. John has done and it is impossible not to feel how
;
in each of these cardinal directions he points his readers to words and facts which are still unexhausted in their appli-
cations.
" We have already touched upon the treatment of the Jewish people in the Fourth Gospel. They appear as the heirs of divine blessings who have Esau-like despised their The prerogatives of the people and their misuse birthright. But in this respect their is (2) one are alike noted. of them DIFFERENCE BETWEEN THE FoURTH GoSPEL AND MOST STRIKING THE OTHER THREE. The Syuoptic Gospcls are full of warnings of judgment. Pictures of speedy desolation are crowded into
the record of the last days of the Lord's ministry (Matt, xxiv., Mark xiii., Luke xxi.) His coming to judgment is a central
topic.
There are no prophecies all is changed. Holy City there is no reiterated promise of a return; the judgment had been wrought. Christ had come. There was no longer any need to dwell upon the outward aspects of teaching which had in this respect found its accomplishment. The task of the Evangelist was to unfold the essential causes of the catastrophe, which were significant for all time, and to show that even through apparent ruin and
In
St.
John
of
God found
fulfilment.
Inexorable facts
had revealed the rejection of the Jews. It remained to show that this rejection was not only foreseen, but that was also
Date.
morall}' inevitable,
79
and that involved no fatal loss. This is He traces step by step the progress of unbelief in the representatives of the people, and at the same time the correlative gathering of the children of God by Christ to Himself. There was a divine law of inward affinity to good'or evil in the obedience and disobedience of those who heard I am the good Shepherd and I know mine own, and mine own know me, even as the Father knoweth me and I
the
work
of
St.
John.
'
know
not of
the Father'
'
my
sheep.
My sheep
hear
This is the judgment, that and men loved the darkness rather than the light, for their works were evil (iii. 19). " The Fourth Gospel reveals in these and similar passages the innermost cause of the rejection of the Jewish people. The fact underlies the record, and the Evangelist lays open the spiritual necessity of it. He reveals also the
(x. 26, 27);
the light
come
'
'
The
true people of
God
the ordinances of a
new
society
replaced in a nobler shape the typical and transitory worship of Israel. When this Gospel was written, the Christian congregations, as
we see from St. Paul's Epistles, were already organized, but the question could not but arise, how far this organization was fitted to realize the ideal of the kingdom
which Christ preached. The Evangelist meets the inquiry. He shows from the Lord's words what are the laws of his service, and how they are fulfiled by the institutions in which they were embodied. The absolute worship was to be in 'spirit and truth' (iv. 23), as distinguished from letter and shadow; and the discourses with Nicodemus and at Capernaum set forth by anticipation how the sacraments satisfy this
the other hand, the general contained only in the Fourth Gospel (xx.), gives the foundation of the wliole. In that lies the unfailing assurance of the permanence of the new society.
ministerial commission,
On
which
is
3.
difficulties
which had
80
Study of
the
Gospel of
St.
John.
lem.
not been and could not be realized till after the fall of JerusaIn like manner it met difficulties which had not been
felt till
moulded
the Christian Society in accordance with the law of freedom. Then first the great problems as to the nature of the object of
personal faith, as to the revelation of the Deity, as to the universality of the Gospel,
were apprehended
ness; and the Evangelist shows that these thoughts of a later The experienceage were not unregarded by Christ himself.
of the
life
of the Church
which
is
nothing
less
than the
Holy
Spirit
made clear in
due time
what was necessarily veiled at first. Sayings became luminous which w^ere riddles before their solution was given. Christ, in relation to humanity, was not characteristically the Prophet or the King, but the Savior of the world, the Son of Man, the Son of God. In this connection the fact of the Incarnation
obtained
its full
significance.
By
partially interpreted
miracle of the Lord's ministry were brought home to 'I am the Resurrection and the Life' (xi. 25).
men
"Thus by the record of the more mysterious teaching of the Lord, in connection with typical works, St. John has given a historical basis for the preaching of St. Paul. His
once the most spiritual and the most concrete. He shows how Faith can find a personal object. The words 'He that hath seen me hath seen the Father' (xiv. 9) mark an epoch in the development of religious thought. By them the idea of God receives an abiding embodiment, and the father is thereby brought forever within the reach of intelligent devotion. The revelation itself is complete (xvii. 6, 26),
narrative
is
at
and yet the interpretation of the revelation is set forth as the work of the Holy Spirit through all ages (xiv. 26). God in
Christ
is
all
creation
(v. 17:
comp. i. 3). The world, humanity and God are represented in the words and in the Person of Christ under new aspects of fellowship and unity.
Date.
81
is
"It
that of
will
St.
be evident
how
this teaching
Paul.
Two
may
the doctrine of the sovereignty of the divine will, and the doctrine of the union of the believer with Christ. The foundations of these two cardinal doctrines, which rise supreme
in the Pauline Epistles, lie
first,
The
it
the disit is
life.
His 'hour' determines the occurrence of events from man's point of view; and the Evangelist refers to it in connection with each crisis of the Gospel history, and especially with the Passion in which all crises were consummated (ii. 4, vii. 30, viii. 20, xii. 23, 27, xiii. 1, xvi. 4, xvii. 1; comp. vii. 6-8). So also the will or tlie gift' of the Father is the spring of the believer's power (iii. 27, vi. 37, 44, 65, xvii. 12); and Christ fulfils and applies that will to each one who comes to
'
him
"Faith again Uf^snmes a new aspect in the narrative of St. John. It is not merely the mediative energy in material deliverances, and the measure (so to speak) of material power; it is an energy of the whole nature, and active transference of the whole being into another life. Faith in a Person in One revealed under a new 'name' is the ground of sonship (i. 12), of life (xi. 25), of power (xiv. 12), of illumination (xii. 36, 46). The key-words of two complementary views of truth are fully combined This is the work of God, that ye believe' believe with a continuous ever-present faith 'on him whom he sent' (vi. 29; comp. viii. 30). Once again when the Fourth Gospel was written Christianity occupied a new intellectual position. In addition to social and doctrinal developments, there were also those still vaster questions which underlie all organization and all special dogma, as to the function and stability of knowledge,
'
(]
82
Study of
the
Gospel of
St.
John.
as to the interpretation and significance of life, as to the connection of the seen and unseen. The new faith had made
more urgent than before, and the teaching of Lord furnished such answers to them as man can appreKnowledge was placed in its final position by the hend. The Truth shall make declaration I am the Truth. you free (xiv. 6, viii. 31). Every thing real is thus made
these questions
the
'
'
and
life is
laid
The separation which men are inclined to make arbitrarily between 'here' and 'there' in spiritual things, is done away: He that heareth my word This is life eternal (xvii. 3) Once more, the essential unity and hath life eternal' (v. 24). All the actual divisions of the world are alike recognized things were made through him [in the Word] (i. 3) 'and the Light shineth in the darkness ' (i. 5); and 'the
'
' ;
' :
'
'
Word became
flesh,'
Thus
and the
infinite,
by which the
made capable of
"These
internal
The
shock of that momentous revolution was over, and Christians had been enabled to interpret it. There is no evidence to determine the date exactly. St. John, according to Asiatic tradition recorded by Irenseus (ii. 22, 5; iii. 3, 4) lived 'till the times of Trajan' (a. d. 98-117), and the writing of the GosIt is probable pel must be placed at the close of his life. therefore that it may be referred to the last decennium of the first century, and even to the close of it" {Introd. to St. John's
Gospel).
The Gospel
detail,
narratives,
however
object.
different they
83
circumstances which might cause certain points to be brought more prominently forward, and the cause or origin may be discovered in a close study of the wording of the narrative
and the spirit of the age that gave it birth. Much conjecture and criticism has resulted in tlie study of the object of John's
Gospel, although the primal reason
a.
is
clearly given.
The pukpose
its
guage of
"
Many
best given in the lanthus clearly expresses himself; other signs did Jesus in the presence of his disciples
is
of the Gospel
author,
who
in this book; but these have been written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in his name" The object then w^as not to write a life of (XX. 30, 31).
Christ; for
John
certainly
had
stores of
knowledge concern-
one was better equipped for that purpose, and his Gospel is far from being a biography. Out of his abundant personal recollections he made a careful selection with a view to producing a particular eftect upon his readers, and thus open to them an inestimable treasure. He could have poured forth a stream of information which would have ardently been received. But he nmst impose upon himself the
ing him.
self-denying task of eliminating every thing that might obscure his argument; he therefore rigidly limits himself in
No
order that the desired efiect might be produced. As announced by the Evangelist his object was two-fold. First, to convince men that Jesus was the true Messiah and for this
;
purpose he urges the evidence of the miracles most earnestly, as well as the language of our Lord. Secondly, the ultimate object was to assist in imparting life to men through the influence of faith in the Son of God and in his truth (comp. iii. This is the great design of the Gospel, 15, 17, v. 24, xvii. 17.) to purify the hearts of men, through faith, to turn them from
and lead them to the practice of holiness, and the enjoyment of God's grace. The Evangelist would prove to the Jew that Jesus, the
sinfulness,
been
known
to
them personally
or liistorically,
84
Study of
the
Gospel of
St.
John,
was the promised Messiah, for whom they liad been looking and in him all types and prophecies had been fulfiled, and to him all allegiance is due. The Evangelist would prove to tlie Gentiles that this Jesus, of whom the world was hearing so much, is the Son of God, and that his mission was coextensive with the human race; and that both Jew and Genand that tile were to be partakers of the truths he uttered
;
there
is
bond nor
is all
;
and
iii.
in all; all
11
Gal.
28).
The object is not to be looked for beyond that expressed by the Evangelist himself, for it must be regarded as concluStill there may have been influences which caused the sive. Evangelist to write for the purpose of presenting the two While presenting the main obpoints so clearly elucidated. could cover different special purposes, which possibly ject he might have been minor motives in the work. Hence discussions have arisen on the polemical, supplemental, didactic and conciliatory character of the work. Whatever might be
the truth in the matter a consideration of these points will assist in the interpretation of the character of the composition.
The Gospel is not specifically polemical, although speaking it is doctrinal. The early Gospels are imstrictly plicit dogmas, containing the fundamental facts and words which experience afterwards interpreted, while the Fourth
b.
Gospel reviews the facts in the light of their interpretation truth being paramount in both
references to
shown much ingenuity in discovering Docetism, Ebionitism, and Sabianism. Designed polemical opposition to any of those errors does not lie in the contents of the Gospel; and yet it would be difficult to main-
Some
writers have
tain
that
forth
the
they were not unnoticed by John. In setting faith he has introduced passages that confute
85
those erroneous tendencies. Irenseus gives the following account on this subject " John being desirous to extirpate the
:
errors
sown
in the
in
which he acquaints us that there is one God, who made all things by his word, and not, as they say, one who is the Creator of the world, and another who is the Father of the Lord one the Son of the Creator, and another the Christ from the super-celestial abodes, who descended upon Jesus the Son of the Creator, but remained impassible, and afterwards fled back to his own pleroma or fulnGss"(^ceres. B. iii. c. 11). This testimony of Irenseus has been opposed by quite an array of
but the evidence confirms the view that Gnostic had crept into the Church before John wrote his Gospel. That there are passages in John's Gospel which are conclusive against Ebionitic and Docetic errors may be seen by referring to the same (comp. also I John ii. 22, iv. 2) but it does not follow that St. John's object was particularly to If controversy had been his refute these false assumptions. object, the First Epistle shows with what directness the
biblical critics,
ei'rors
;
Apostle could have dealt adversaries. c. Cerinthus was an important personage in Ephesus during a portion of the time that St. John was there, and between them there was more or less antagonism. As it has been affirmed that the doctrines of Cerinthus had an indirect influence in calling out the Fourth Gospel, it is proper here to note that he was a Jew by birth, and had studied philosophy and literature at Alexandria. He attempted to create a new and singular system of doctrine and discipline, by a monstrous combination of the doctrines of Jesus Christ with the opinions and errors of the Jews and Gnostics. From the latter he borrowed their ijleroma or fulness, their jEons or spirits, their Demiurgiis or creator of the visible world, and so modifled and tempered these fictions as to give them a semblance of Judaism, which considerably favored the progress of his teaching. lie affirmed that the most high
86
Study of
the
Gospel of
St.
John.
God was utterly uiikuowii before the appearance of Christ, and dwelt in a remote heaven called P/eroma with the chief spirits or jEons; that this Supreme God first generated an only begotten S071, MoNOTENEz, who again begot the Logos, which was that Christ was a still lower seon, inferior to the first born
;
though
some others; that there were two from Christ, one called zoh, or Life, and that from the eeons again prothe other Phos, or the Light ceeded inferior orders of spirits, and particularly one Demiurgus, who created this visible world out of eternal matter; that this Demiurgus was ignorant of the supreme God, and much lower than the JEons, which were wholly invisible that he was the peculiar God and protector of the Jews, and to them sent Moses, whose laws were to be perpetually observed that Jesus was a mere man of the most illustrious that the ^on Christ descended upon sanctity and justice him in the form of a dove when he was baptized, revealed to him the unknown father and empowered him to w^ork miracles; that the -^on. Light, entered John the Baptist in the same manner, and therefore, in some respects, John was preferable to Christ that Jesus, after his union with Christ, opposed himself with vigor to the God of the Jews, at whose instigation he was seized and crucified by the Hebrew priests, and that when Jesus suft'ered, Christ ascended on high, so that the man Jesus alone passed through an ignominious death; that some day Christ will return to the earth, and renewing his former union with the man Jesus, will reign in We possess three difi'erent auPalestine a thousand years.
far
superior to
Roman
presby-
and the name of the third d. That the Fourth Gospel is supplemental to the Synoptics was early maintained in the Church, and that this record was to preserve what the others had omitted. Eusebius quoting from his predecessors says, " The Apostle John gave in his Gospel an account of the period which had been omitted by
unknown.
the Gospel.
87
during that period; that is, of those which were done before The Gospel acthe imprisonment of the Baptist. cording to John contains the first acts of Christ, while the others give an account of the latter part of his life. And the genealogy of our Savior, according to the flesh, John quite naturally omitted, because it had already been given by Matthew and Luke, and began with the doctrine of his divinity, which had, as it were, been reserved for him, as their superior, by the divine Spirit." {Eccl. Hist. B. iii. c. 24.) There is no question but John does supplement the other three Gospels
. .
.
Where something
it; but he does not hesitate to retell what had already been recorded by one or all three of them, if it is necessary for the object had
In the general chronology as well as in the deit is a supplement, only in the sense that it is the vital analysis of faith and unbelief.
in view.
The gradual development of the popular views among the disciples is carefully traced and the
;
of Christ
successive
crises in the divine revelation which happened in Jerusalem, then the center of the religious activity of Jewish theocracy, are brought out in strong relief.
Although this Gospel, by high critical authority has been pronounced a supplementary one, yet those who hold to this theory in its extreme and exclusive form will find it diflicult
to account for the fact that St.
mon
John has many things in comwith his predecessors and those who reject the theory entirely will find it hard to account for his omissions, especially of such events as the Transfiguration, which he was admitted to see, and under any theory would have been
;
is
88
Study of
t/ie
Gospel of
St.
John.
The
different scenes
from the
life
of
Jesus Christ which he puts before us, are not only carefully selected but well arranged, leading up step by step to the full
To
those
who
accept Jesus as the Messiah there is a development of faith and love, and on the other hand there is an unfolding of unbelief
reject
and perse-
cute him.
Every part of the narrative is referred to one final truth, that "Jesus is the Christ, the Son of God." There is no promise to compose a life of Christ, or even give a general view of his teachings. The author works out his own plan,
ture of Christ.
according to his expressed purpose of revealing the true naHaving the complete composition, its analy-
This should sis is a necessary point in its true interpretation. be considered at length and indicated in tabular form, that a minute survey should be portrayed. a. The outline and plan may thus be given
:
I.
Prologue or Introduction,
14-18.
i.
1-18.
The Logos as the Energy of God, i. 1-5. The Logos revealed to men and rejected by them, i. 6-13. The Logos becomes Incarnate and reveals the Father,
II.
i,
First
main
division,
i.
Christ's revelation of
Himself
to
the World,
i.
19-xii. 50.
Christ,
i.
19-ii. 11.
i.
of the Baptist,
29-34.
i.
19-37.
i.
to the deputation
from Jerusalem,
35-37.
19-28,
The Testimony of Disciples, i. 38-51. The Testimony of the First Sign (water turned
wine),
ii.
to
1-11.
ii.
The Work of Christ, ii, 13-iv. 54. a'. The work among Jews, ii. 13-iii.
Cleansing of the Temple,
ii.
36.
13-22.
the Gospel.
89
23-25.
iii.
1-21.
The Ba[)tisni and final testimony of John, iii. 22-36. The Work among Samaritans, iv. 1-42. c'. The Work among Galileans, iv, 43-54. iii. The Conflict am(^ng mixed Multitudes, v.-xii.
a'.
v.
discourse on the
Son
:
1-15.
vi.
16-21,
sequel of the
two
vi.
26-59.
vi.
60-71.
The controversy with his brethren, vii. 1-9. The discourse at the Feast of Tabernacles, vii.
Opposite results of the discourse,
vii.
10-39.
40-52.
[The
woman
taken in adultery],
12-59.
by a
sign, ix.
ix. 1-5.
The
d'.
13-41.
xi.
Allegory of the Door of the Fold, x. 1-10. Allegory of the Good Shepherd, x. 11-18. Opposite results of the teaching, x. 19-21. The Discourse at the Feast of the Dedication, Opposite results of the discourse, x. 39-42.
Illustrates his doctrine
x. 22-38.
by a
sign, xi.
The prelude
90
Study of
the
Gospel of
St.
John.
The
e'.
Opposite results of the sign, xi. 45-57. The close of Christ's Public Ministry, xii.
III.
The devotion of Mary, xii. 1-8. The hostility of the priests, xii. 9-11. The enthusiasm of the people, xii. 12-18. The discomfiture of Pharisees, xii. 19. The desire of the Gentiles, xii. 20-33. The perplexity of the multitude, xii. 34-36. The conclusion of the Ev^angelist, xii. 37-43. The declaration of Christ, xii. 44-50. Second Main Division. Christ's Revelation of Himself
The Last Ministry of Love, xiii.-xvii. a'. The last acts of love, xiii. 1-30. b'. The last discourses, xiii. 31-xvi. 33.
In the chamber,
xiii.
31-xiv.
On
The
The hatred of the world, xv. 18-25. The Promise of the Paraclete, xvi. The world and the Paraclete, xvi. 1-11. The disciples and the Paraclete, xvi. 12-15. The sorrow turned into joy, xvi. 16-24.
Summary and
d'.
ii.
The Betrayal, xviii. 1-11. The Jewish or Ecclesiastical Trial, xviii. c'. The Roman or Civil Trial,' xviii. 28-xix. d'. The Death and Burial, xix. 17-42. The crucifixion and the title on the cross,
12-27.
16.
xix. 17-22.
General Review.
91
The The
words ("I
thirst."
"It
is
finished"), xix.
28-30.
iii.
The hostile and the friendly petitions, xix. 31-42. The Resurrection and Manifestations of Christ, xx. a'. The first Evidence of the Resurrection, xx. 1-10. b'. The Manifestation to Mary of Magdala, xx. 11-18. c'. The Manifestation to the Ten and others, xx. 19-23, d'. The Manifestation to St. Thomas and others, xx.
24-29.
e'.
xx. 30-31.
IV.The
a'.
b'.
appears to the Seven and the Miraculous Draught of Fishes, xxi. 1-14. The Commission to St. Peter and Prediction as to his
d/.
Concluding Notes,
b.
The data
to be the best
yet been suggested: Early Spring: the calling of the first disciples, i. 19-ii. 11. First Passover (April), ii. 13-iii. 21 iii. 22-iv. 54. The Feast of the New Year (September), v.
;
Second Passover
(April), vi.
vii. viii.
of Tabernacles (October),
(April), xiii.-xx.
Third Passover
VI. General Review. The Gospel having been w^ritten in Asia Minor, and among whom the term Logos was more familiarly used than
any other
God viewed
to
in relation
to his creatures,
convey his
it, it
was par-
92-
SfiuJi/
and
affect
lie
modes of thinking and speaking. Clearly and concisely he opens his theme, and with brevity sweeps to one side Philo's
doctrine of an impersonal or quasi-impersonal Logos.
the idea primarily expressed by this term, he gives a
Upon new
and
tliose attributes,
in his works.
St.
origin as
Hence in the very openJohn declares Christianity has the universe itself. Under the
name of "the Logos," he speaks of the attributes of God as displayed in the creation and government of the world.
Unfortunately the English language has no equivalent for
the direct import of the term "the Logos," which
it was in"Energy of
tended to express.
In
all
God"
pressed.
Lindsay, Lardner,
Priestl}',
"Wisdom"
"
dering of Logos.
or ability to
Energy
know.
Lor/os literally
means
"
Word"
may
this
figuratively denote
Energy
it
as well as
Wisdom.
mode
of expression,
is
may be
it
Adopting Energy of
afterits re-
God
" personified,
said to be
it is
God, and
wards
to
First
regarded in
and afterwards in its relation was manifested. As thus viewed, whatever may be said of the "Energy of God" is true of God, for the terms become identical in their purport; and, whatever is said of the "Energy of God" is true of Christ, considered as the minister of God. His words were the words of God, and his miracles were performed l)y the power of God. The language is poetic, and when thus used, the leadlation to
God
in
whom
it
resides,
to Jesus through
wliom
it
its
General Review.
scription, for
its
93
meaning must vary when it assumes a new An attribute may be spoken of as personified, then aspect. simply as an attribute, and again as identified with the subject in which it resides. St. John adopts the same mode of expression which Moses em})loyed in the commencement of liis history: "In the beginning" (Gen. i. 1). This coincidence was hardly accidentaL Like Moses, he was about to speak of the creation of the world, and of the Divine Energy by which it was accomplished. The world was created by the direct Energy of God himself; and that Energy was subsequently manifested " The Word was with God," or in the Lord Jesus Christ. God's Energy had never been wanting; for it had always been present to him, as an inseparable attribute. So absolutely was this Energy identified with himself that it might appropriately be called God. Thus does the Apostle, in the strongest possible manner, affirm tliat the creation (i. 3) was accomplished by the Supreme God, not by a personal emanation from himself, but by his own indwelling Energy. The Energy which had always existed, which was with God and in God, had been with God from the beginning {v. 2.) It had never been separated from him, nor united to him anew. " In him was life and the life was the light of men " (y. 4). This revelation made by the Energy of God through Christ, which
;
is
is
men. The same divine Energy, which created the world, also communicated that Spiritual Light which should purify and bless men and in order that this Light might be communicated, the Logos became flesh. Here was either an infor
;
of that day, for according to its tenets. Life was one of the highest seons; Light was another of the same order, and darkness an antagonist being, or seon, to Light. John shows
that Life and Light were not particular and separate spirits, but were inherent in the creative Word, in God, and were derived from him, and
him alone
to bless
mankind.
Light
is
94
Study of
the
Gospel of
St.
John.
and darkness
Jesus appeared to reveal the glory of divine truth, darkness covered the earth, and gross darkness the peoThis moral and intellectual condition of the people had ple.
When
not materially changed when John wrote his Gospel. With striking propriety he declared that the Light shineth in the midst of darkness, hut it was not comprehended {v. 5), or illuminated. That is, men were so profoundly ignorant of
spiritual truth,
error,
that
when
At the sixth yerse the discourse is broken in order to introduce the Baptist. There was a heresy, current in the days of the Apostle, that atfirmed that the ceon Light descended upon the Baptist and endowed him with superior knowledge. Some indeed claimed that he was the promised Messiah. Even in the city of Ephesus there were disciples of John,
who had
kept themselves so entirely aloof from the disciples of Jesus, that they had " not so much as heard whether there be any Holy Spirit" (Acts xix. 1-3). It became necessary
also to correct
John
at once proceeds to
erroneous opinions concerning the Baptist. show that the Baptist was not the
it
Light, or the
was communicated to
;
men, which he confirms by the testimony of the Baptist himJohn was not the Light, but a witness to the Light and self.
at the very outset of the public life of Jesus, the Baptist de-
though the law was given by Moses, the gifts of came through Jesus, and that He, being the only begotten Son in the bosom of the Father, has
clares that
manifested the invisible God to men (i. 6-18). The baptism of Jesus by John is omitted but John bears witness to the
;
upon
it
"
abode
on Him" {v. 32), and affirms that his own baptism with water is but to prepare the way for Him who will baptize with the
Holy
Spirit
and that
He
on
whom
General Review.
is the Sou of God, " the Lamb of God, which taketh the sin of the world " {v. 29).
95
away
38-51)
The
{vs.
common
tradition,
nor will it be a complete record for of the twelve it names only the calling of six, and one of these, ISTathanael, is so far from being universally identified with one of the twelve that grave doubts have been entertained whether or not he should be excluded from the number. The second chapter opens with a sign, of which the symbolism is reflected in the w^ords, " Mine hour is not yet come" {v. 4), which seem to look forward to the hour when the "blood of the grape" should stream from the wounded side of Jesus. The water turned into wine may be said to typify the substitution of grace for the law. This was the first miracle of the Lord, of which we have any account and it is
;
which succeeded it, manifested a spirit of benevolence, and a desire to promote the happiness of men. He never exerted the divine power for the injury of any man; but uniformly exhibited in his works, the same benevolence which his words expressed. The prediction he made (ii. 4) in Cana, was soon after followed by a similar prophecy for not long after he went to Jerusalem to attend the Passover, and there he purified the Temple. Being asked of the Jews for a sign, he replied, "Destroy this temple, and in three* days I will raise it up" (ii. 19). It is explained that he " spoke of the temple of his body [v. 21). The whole of chapter three is devoted to purification by water and the Spirit. The learned but timid JSTicodemus, a member of the Sanhedrim, exhibits the blindness of carnal learning as contrasted with the knowledge that belongs to
this as well as all
;
those
the wilderness
The figure of the serpent in introduced as a thousjht of faith and siorht; perhaps called up from the fact that Nicodemus came by nisrht, and further brought forth the statement of the difl^erare born of the Spirit.
is
who
96
Study of
the
Gospel of
St.
John.
ness
ence between the children of light and the children of darkIn the second section ot this cliapter the {vs. 18-21).
contrasts his
Baptist again takes up the subject of water-purification and own inferior work with the higher purification
of the Messiah, and declaring his own decrease, describing " himself as " earthly," whereas the Messiah is " from heaven
path of
the idea of faith, and that the through faith in the Son of God (r. 36). It is mentioned that "John was not yet cast into prison" The Synoptists give no account of the public appear(y. 24). ance of Jesus till after the imprisonment of John. The pub(y.
31).
life is
lic
imprisonment of John. The events in Galilee already narrated (ii. 1-12) were preparatory to the manifestation in Jerusalem, which was the real commencement of the Messianic work. The other Evangelists commence with the Galilean ministry, while John records the first course and issue of
Christ's manifestation.
Nicodemus is the first of the eleven Lord which form the main portion and are among the leading characteristics of this Gospel. They have been relied on as one of the principal arguments for the rejec-
The
discourse with
discourses of our
tion of
its
authenticity
John, and finally because this likeness to the First Epistle not only pervades the discourses of our Lord, but those of the Baptist also, as well as the writer's own reflections throughout the Gospel. The inference of all which is that the Gospel is the ideal composition of its author. The doctrine and the discourses in the main can not be the writer's, because they Neither St. John nor any are principally out of his reach. one else could invent such words. " Never man spake like Every one must write in his own style. this man" (vii. 46). In his own way St. John gives the Lord's meaning. The discourses of the Lord, given by the Apostle, are longer, more They are, however, for the most reflective, and less popular.
General Review.
part, addressed to the educated
isees,
:
97
and learned, the Elders, Pharand Rabbis even the discourse on the Bread of Life, although spoken before a mixed multitude at Capernaum,
was largely addressed to the educated portion (vi. 41, 52). In the Synoptics the discourses there recorded were addressed to the rude and simple-minded peasants of Galilee. The discourses in the four Gospels are translations from an Aramaic dialect. Two translations may differ ver}^ widely, and yet be
faithful
;
each
may
original. It must be recovering not less than half a century, separates John from the time when he heard these discourses to the date when he committed them to writing.
membered
teach you
Although Christ had promised that the Holy Spirit " shall all things, and bring all things to your remem-
yon"
it
(xiv. 26),
we have
long in the breast of the Apostle that it could not fail to be touched by the workings of his own mind. His words are sometimes a literal translation of the very words used, and sometimes ou\j the substance of what had been said but no hint given where one shades off into the other.
;
The following chapter (iv.) may be called the foreign The Lord changes the scene of his
ministry that he
may
prophetic work.
at
avoid a premature collision with the to Galilee there to carry on his His route takes him through Samaria, and
went
he has the notable conversation with a Doubt has been cast on this conversation, and it has also been regarded as an allegory. The whole picture is in keeping with the facts and the teachings of our Lord. The Samaritans were looking for the Messiah.
Jacob's
well
woman
of Samaria.
teuch.
Though they rejected the Prophets, they held to the PentaThe topography is well preserved; and the gradual
7
98
Study of
the
Gospel of
St.
John.
psycbologically true.
it
is
In short, there are no just grounds for assuming that other than a faithful record of actual facts.
is
The
work
consists of a gen{vs.
43-45) fol-
lowed by the narrative of a second sign {vs. 46-54). The conIt has been questioned whether tents are peculiar to John. " the healing of the nobleman's son " is not identical with
" the healing of the centurion's servant" (Matt.
vii. 2).
viii. 5,
Luke
at
at
Capernaum, and
distance; but in
teristically
In one case the king's man pleads for probably a Jew the healing words spoken at Cana the malady is a fever; the father wishes Jesus to come Christ does not comply the father has weak lu the other case the centurion pleads faith and is blamed. the Jewish elders plead for him the cenfor his servant turion is a Gentile the healing words spoken at Capernaum; the centurion begs Jesus not to the disease is paralysis come apparently Christ goes the centurion has strong faith and is commended. 'There is no difficulty in supposing two somewhat similar miracles, for they were signs or vehicles
unlike.
his
son in person
;
is
to teach.
and he doubtless repeated the same instructive acts. Thus far in the narrative the Lord has offered himself to typical representatives of the whole Jewish race at Jerusalem in Judsea, in Samaria, and in Galilee, in such a way as
ings,
conflict
now begins
more
which
fully,
As
between him and the ruling party and the fuller revelation not only becomes more intense excites the hatred of his opponents but also serves to sift the disciples; some desert him and others have their faith
the
opposition
;
strengthened.
into
This part
:
(v.-xii.
50)
(v.
of the narrative
vi.)
falls
two
divisions
The Prelude
General Revlein.
versj
(vii. xii.).
99
Two
The
great discourses.
set forth
and the Support of Life (v. vi.). Then he is set forth as the Source of Truth and Light, which is illustrated by his giving physical and spiritual Then he is set forth as Love sight to the blind (vii.-ix.). under the figure of the Good Shepherd giving his Life for the Sheep and this is illustrated by the raising of Lazarus, And finally a work of love which cost him his life (x. xi.).
;
(xii.).
The
and
vi.
times,
It
and
same immber.
be also observed that hitherto the Gospel has of the Word as purifying and nourishing. treated The type has been water, w^ine, flesh, blood and bread. Jesus now be-
may
comes Light, which is another aspect of the doctrine of the Spirit, and the doctrine of Baptism gives way to the expanded form of this higher revelation. The idea of Light implies darkness, and the development of the doctrine of Light naturally belongs to the period of the conflict between the Word and the leaders of the Jews. The violent spirit manifested after the cure of the impotent man (v. 16, 18) breaks out again, and the Pharisees make a direct attempt to arrest Jesus (vii. 32), which is frustrated by the wonder of his words (vii. 46), and leads him to predict that he will soon pass away from them, and finally concludes by exclaiming in the last day of the feast " He that believeth in me, as the
:
Scriptures hath said, out of his belly shall flow rivers of living
water water
the
(vii.
39)."
is
very striking.
The spiritual climax given to the doctrine of The well of living water, promised to
of Samaria, is not only to spring up in the believer but is also to flow forth from Him to others, and thus preparing the way for the Spirit of fellowship which is the higher doctrine, spoken of by St. John in the next
(iv. 14),
woman
100
verse:
Study of
the
Gospel of
St.
John.
"But this he spoke of the Spirit, which they that Then follows the believe on him should receive" (vii. 39).
dialogue between the people, which beautifully illustrates the dramatic character of the Gospel. The author does not stop to correct their errors, because he now addresses those who are in the Light, and able to see through them all. The episode of the woman taken in adultery (vii. 53-viii. 11) by most critical editors of the New Testament is regarded It is found in some MSS., but not in as an interpolation. Some have represented it as having been ancient. the most transcribed from the apocryphal Gospel according to the Hebrews, and others have ascribed it to Papias. The eviIts tone dence against its genuineness is overwhelming. and style are wholly unlike that of St. John's writings; and it breaks the narrative, which runs smoothly enough if this paragraph is omitted. On the other hand, it is not inconsistent with the teachings of Jesus, and may possibly be a
fragment of apostolic times. The doctrine of Light is elucidated in the following The mention of the Father and Son, as being two section.
witnesses testifying to the Son, according to the saying of " the law," that " the testimony of two men is true " (viii.
true origin.
12-17), brings out the divine nature of the teachings And the connection between the Light
Truth, and between Truth and freedom, and the dialogue that follows upon the genuine children of Abraham, are in harmony with the Baptist's teaching about the children of Abraham (Matt. iii. 8, Luke, iii. 8); of Paul's teaching concerning the freedom of " Jerusalem which is above " (Gal. iv. The teaching concerning Light terminates appropri26). ately with the sign of the opening of the eyes of the blind man,
The section on Light concludes with an important doc" For judgment I am come into this world that they trine which see not might see, and that they which see might be made blind" (ix. 39); and the climax introduces the Pharisees
;
General Review.
101
in a tone confidently suggesting the utter impossibility of their being in the darkness, "Are we blind also " (v. 41) ? The an-
swer of Jesus distinguishes two kinds of darkness in the the involuntary darkness arising from inexperience of the light, and the voluntary darkness which arises from experience and the rejection of the light. The Pharisees were in darkness, and like other men had received gleams from " the Light which lighteth every man," convicting them of
soul:
their darkness,
They
We
remained in their sin (ix. 41). These latter words furnish a suitable ending to Jesus' discourses on light, bringing prominently forward that " reproving " power of light which is one of the special attributes of that Holy Spirit which the Fourth Gospel, step by step, continually leads to. The tenth chapter opens with a double atfirmation peculiar to this Gospel, and which never begins a discourse, but
is
from
facts
some important The metaphor employed is drawn and customs well known in the East, and is de-
it is a distinguishing characteristic of the good shepherd that he should provide for the security and comfort of his fiock, so the kindness of Jesus towards men,
and
his labors
and
gave
sufiicient
evidence that he was the Great Shepherd of souls. The form of the discourse is remarkable in that it suggests an important difierence between the Fourth Gospel and that of Matthew and Luke for in the first there is an absence of all allegory
;
and almost
author,
all
parable.
It is
important to
know why
the
after
rejecting
so
many
other parabolic
subjects,
should retain only this parable of the shepherd. It has been suggested that it is based upon the teachings of Philo, who
distinguishes between
mere indulgent "keepers of sheep" and "shepherds," somewhat in the same way in which the parable distinguishes between " hirelings " and shepherds and adds that the Supreme Shepherd is God, who orders all his flock
;
102
of created things through the Logos, His first-born Sou {Plantatio, V. 11).
A more
reasonable view
is
was
introduced at the conclusion of the doctrine of light, and before the narration of the death of Christ, so as to prepare the way for that death, by exhibiting the reason for it in a clear
light.
and slain (vii. 19, viii. 40); and now it needs mentioned that he will not only be slain, but voluntarily slain hence, the motive needs to be expressed, and The is given in the metaphor, " I am the Good Shepherd. " (v. 11). This is Good Shepherd giveth his life for the sheep
up"
(iii.
to be distinctly
declaration,
{v.
"I
lay
down my
17).
Two
(x.)
remain to be considered.
Jesus surely did not refer to Moses and nor John the Baptist, either collectively the prophets, or singly. "Salvation is of the Jews" (iv. 22); "they are they which testify of me" (v. 89); "if ye believed Moses, ye would believe me" (v. 46); "John bare witness unto the
in interpretation.
truth" (v. 33): texts, like these, are conclusive against any such Gnostic interpretation. Nor is it probable that he referred to persons who had previously pretended to be the Messiah, for there is no evidence that any false Christ appeared before the true one, though such imposters afterwards sought to deceive the people. It is probable that he referred to the scribes and Pharisees, who pretended to be religious and spiritual guides; the same whom he elsew^here styles
"blind leaders of the blind," and whose
positions, even
evil
and corrupt
dis-
when
spiritual teachers,
of more importance.
There
is
charge of blasphemy, and a defence of a special teaching of Jesus declares, "I and my Father are Christ (vs. 30-36). one," {v. 30), and for this the Jews took up stones, and
General Review.
103
charged him with blasphemy, because, " being a man, makest thyself God " {v. 33). It has been boldly asserted that Jesus teaches {v. 30) that he and the Father are but " one substance," and if this be not true, then Jesus should have corrected the mistake of the Jews as implied in the declaration that thou "makest thyself God" {v. 33); and furtlier the
is
If this position
neuter in the Greek, and hence refers to is tenable, then Christ prays
that his disciples "maybe one" (xvii. 11) in "Substance," for the word " One " is here also in the neuter in the Greek.
The only consistent construction is that the Father and Son were united in desire and purpose in regard to the great work in which Jesus was engaged. It is possible, and even probable, that the Jews understood that Christ made himself God but however that may be, it was immediately pointed out to them the impropriety of such an interpretation of the language used, inasmuch as they themselves were accustomed to even stronger expressions of a similar kind, which they did not account blasphemous, or indicative of equality with God. In the answer their attention is called to their own scriptures, in which they professed confidence, and showed them that he had by no means trangressed the authorized forms
;
of speech.
called gods,
The magistrates or judges, as was Moses, were on account of their dignity and authority (Ex. iv.
16, vii. 1; xxii. 28; Ps. Ixxxii. 1, 6, cxxxviii. 1). The point could readily be appreciated by a Jewish audience. It was such an answer that only one thoroughly conversant with Jewish thought could have dreamed of using. When carefully con-
sidered the verses under discussion are sufficient to discredit the theory that this Gospel is the work of a Greek Gnostic
of the second century.
The narrative continues by an account of the raising of Lazarus, the last of the pre-resurrection " signs " of Jesus. This was the culminating point of the miraculous acting of our Lord, and its significance important. The act is far deeper and greater than the revivification of the brother of
104
St.
John.
The
two natures
(1
second In the " sign " or miracle, the second Adam raises the first Adam from Spiritual death, by imparting to him His own life. Before describing how the Savior laid down his life, the author gives the best possible proof of the spontaneousness of the action by showiflg that he was the source of life to others. As a preparation for his resurrection on the third day what better action than that he should raise from the dead one who had been four days lying in the grave ? Moreover, if a preparation was needed for the doctrine of the Spirit, which is soon to come before us, then the resurIt is in rection of Lazarus would also serve this purpose. keeping with the doctrine of the Light of the world which was preceded by the miracle of giving light to the blind. Thus the doctrine of the quickening Spirit should be preceded by some miracle of quickening the dead. It has been a matter of controversy why the Synoptics not mention a miracle of such an extraordinary character, do
the former
the
first
Adam
and the
latter the
Adam.
and especially so because St. John tells us that it was the proximate cause of Christ's arrest and condemnation. It must be remembered, in the consideration of this question, that the province of the Synoptics is the ministry in Galilee, and that they omit almost all events in or about Jerusalem, unIt is possible that Lazarus til they reach the last Passover. was still living when the Synoptics were w^ritten, and that a
reference to his case
tion
should hav^e and perhaps a violent death. According to tradition Lazarus died about thirty years after his restoration to life. When John's Gospel was written there was no longer any reason to suppress the proclamation, for all his enemies were dead. The feast at Bethany (xii.) is attended by the act of
anointing Jesus, which was symbolic of consecration to a di-
was omitted, lest the rage of the Jews been excited anew, and he subjected to persecu-
General Review.
vine work.
rendered.
105
Mary felt that an important service had been Freely she poured the precious ointment on his feet. So large a quantity of a substance so costly is evidence of her overflowing love. Jesus regarded the anointing as an
act symbolical of the
The day
The
with a series
of discourses
Spirit, being the highest and most esoteric doctrine of all, and revealed to the inner circle of his disciples. The battle between light and darkness, between Jesus and the Pharisees, ends with a recapitulation and conclusion of the doctrine of
light.
20)
God pronounces the fall of evil (v. announces the victorious ending of his misthe people are exhorted to walk in the light {v. sion (v. 32) 35) followed by the Evangelist pronouncing against the rebellious nation the sentence of condemnation, because the people had "blinded their eyes and hardened their heart" {v. For the last time the voice of Jesus is heard warning 40). those he has left in darkness that in rejecting him they rejected the Father also (vs. 37-56). Jesus teaches his disciples humility by washing their feet, (xiii. 1-17). It is a parable of action, and is aimed at two those who reject the washing of Jesus, to classes of heretics whom he replies " If I wash thee not, thou hast no part with me " (r. 8) and those Avho laid stress on repeated baptisms and purifications, " He that is washed needeth not save
glory
31),
(v.
28)
the Son of
and
at once
;
to
wash his feet" {v. 10). The scene shifts rapidly. When it was night, Judas, a child of darkness, went forth from the chamber [v. 30). Yet in the hour of darkness the hour of glorification is hailed by Jesus and seizes the opportunity to impart to the disciples a new commandment, " That ye love one another " [v. 34)
;
106
Study of
this shall
the
Gospel of
St.
John.
disciples."
and
his
my
After
death, the
memory
sence,
would spring up as an entirely new power within their and thus "love" would assume a new meaning and a fervent power in the promulgation of divine truth. The dochearts,
that of
finds
its
Love
and the
Spirit itself
home
The solemn
only in the hearts of those that love. scenes and freighted words of betrayal
troubled the hearts of the disciples (xiv. 1), which introduces ns to the last great discourse, which may be considered under these heads (1) the departure and the return, (2) the Paraclete, (3) the vine and its branches, (4) the disciples and the
:
"While Jesus comforts the disciples with promises of his return and that he will be with them, yet his presence is not to be regarded as material, but as spiritual. He gives
world.
12).
to be in the hearts
of his disciples, which is variously described in different pasHe describes the functions of the Paraclete (xiv. 16, sages. 17, 25, 26, XV. 26, xvi. 8-15, 23-25), and the relation of the
The
described as a consequence of the work of the Paraclete departure of the Son to the Father. Then the discourse touches upon the enmity which the disciples must be pre-
pared to meet, and enforces the necessity of unity through In this there are two points which appear to suggest love. the influence of Philo, and in both of which Philo is corrected rather than followed. This Gospel emphasizes the work of the Spirit in " convicting " the world of sin, and is careful to say that the gift of the Spirit shall be permanent, " not as the world giveth give I unto you " (xiv. 27); and that the disciples are to remain in Jesus, nevertheless they be not taken out of the world (xvii. 15). The Savior is no more in the world, and the disciples are in the world (r. 11). The discourse concludes with the prayer that all future believers may
General. Review.
107
bo knit together into one great body, which shall be in the Father and the Son, while at the same time the Father and the Son are in it (vs. 21, 23); and the last words of all recur in the plain expression of His presence, and " I in them" (v. 23), reminding one of the promise given in the First Gospel,
with you alway " (Matt, xxviii. 20). Doubtless there is a i)urpose in the accumulation of statements of the local relations between the Father, the Son, the " I am in the Father, and the Father Spirit, and the Church
*'
am
in
you ;" " I go unto the Father;" *'The Holy Spirit whom the Father will send in my name;" " The Comforter whom I will send unto you from the Father;" " I came forth from the Father, and am come into the world." The object is obviously to form spiritual conceptions and that there is agreement between the Father and the Son in the
me
;"
"
Ye
in
me, and
I in
mission of the
latter.
St. John having given the inner glorification of Christ in his last discourses (xiii.-xvii), next proceeds to set forth his outer glorification in his passion and death (xviii., xix.). This may be divided into the following heads (1) the betrayal (xviii. 1-11), (2) the Jewish trial (12-17), (3) the Roman trial In this (xviii. 28-xix. 16), (4) the death and burial (17-42). and the remaining portions of the Gospel the narrative style preponderates, with evident marks that the writer was an eye:
witness,
who
the fulfilment of a
4, 9, 11, xix. 11, 24,
ings (xviii.
rative
6,
majesty which shines through Christ's sufter20-23, 37, xix. 11, 26, 27, 30). Thus the narearlier
to
The
and threefold
The chapter
naturally divides
evidences of the resurrection (1-10), the manifestation to Mary of Magdala (11-18), (3) the
the
first
108
Study of
the
tion to
manifestation to the ten and others (19-23), (4) the manifestaThomas and others (24-29), the conclusion and purpose
of the Gospel (30, 31). The account of the resurrection is not intended to be complete, but embodies a series of typical scenes selected to represent spiritual truth yet true to the
;
marked by singular disThe traits which distinguish Peter, John, Thomas, tinctness. and Mary of Magdala are not only clear in themselves, but are in harmony with what is told of the four elsewliere. The Epilogue (xxi.) is peculiar to John's Gospel. It
narrative, with undivided characters
falls into the following parts (1) the manifestation to the seven and the miraculous draught of fishes (1-14), (2) the commission to Peter and prediction as to his death (15-19),
:
the misunderstood saying respecting the Evangelist (20It has been affirmed 23) and (4) the concluding note (24, 25). that when John had written chapter xx., he had no intention
(3)
signs," but .afterwards added the remaining chapter (xxi.) in order to give an exact and full account of Christ's words respecting himself, about which there had been serious misunderstanding. That this might be made clear the Apostle gives in detail the circumstances
of narrating
which led
to
The composition of the Fourth Gospel brings out many important features which should here receive attention, and may bo thus noted Christianity not only claims a. The Truth and the Witness. " to be "the Truth," but Christ declares himself as "the Truth The message of the Gospel is " the Truth." This (xiv. 6). title is not found in the Synoptics, the Acts or the Apocalypse, but occurs in the Catholic Epistles (James v. 19, 1 Peter i.-22, 2 Peter ii. 2) and in the Epistles of St. Paul (2 Thess. ii. 12, 2 Cor. xiii. 8, Eph. i. 13, etc.). It is especially characteristic of
:
the Gospel and Epistles of St. John. According to the teachings of St. John, Christ is the revelation of the Father, and
Important Features.
the perfect "pattern of
life,
109
word but In the presence of Pilate he revealed the object of his coming to be a " witexpressing not only in
(xiii. 34).
law of love
ness to the truth " (xviii. 32) and this was a permanent fact. *' The Truth " was among men but unrecognized, but in him
it
was made manifest. There were some " who were of the Truth," drawing, in some sense, their power of life from it. Christ maintains this " Truth " and makes known its fulness.
"
; ;
Truth came through him " (i. 17) liis teaching was "the Truth" (viii. 40) he is himself " the Truth " (xW. 6). This work is carried on by the Spirit (xvi. 13) which is sent by the Father (xiv. 26). Under this aspect the Spirit, like Christ, is the Truth which he makes known (1 Jno. v. 6). The Spirit, as the Spirit of Truth, brings " the Truth " into direct communication with man's spirit (xiv. 17, xv. 26, xvi. 13), and " the Truth " becomes an inward power in the believer The reception of the Truth brings freedom (1 Jno. i. 8). (viii. 32), because Truth is related to the laws of our being. Ey the Truth we are sanctified (xvii. 17). It would then appear to be a direct argument that the apostolic conceptions of Christianitv, or the divine truth, are in nowise antagonistic to the highest responsive chord of the human soul. Truth is the light and the human aspirations are to be kept in unison with it. The message conveyed by St. John in his Gospel is '' the Truth " which, by various forms of witness, is commended to men. The witnesses to Christ are manifold, and in due suc-
The
1,
3,
the witness of the father, 2, the the witness of works, 4, the wit-
6, the witness the witness of the Spirit. 1. The witness of the Father must be the highest and most conclusive of all, for He is the source of all things. Christ appeals to the Father as the proper witness of himself
7,
man.
The Father
me
" (v.
110
34, 37)
'*'
;
Study
erf
the
Gospel of
St.
John.
witness
is
my
not true.
another that beareth witness of me, and I know tliat the witness which he witnesseth of me is true" {vs. 31, 32); "The Father that sent me beareth witness of me" (viii. 18.)
There
is
is
men.
The Son
ex-
God
absolutely.
recognize the witness as supremely authoritative. 2. The witness of Christ reposes on a conscious fellowsship with
God
" I
11, 32);
on an on a divine
;
mission seen in its totality (viii. 14). The power of Christ as a witness is derived from his character and the nature of his
To this must be added man"s aftinity to truth found perfectly exhibited in Christ, illustrated in the The familiar image that his sheep " know his voice " (x. 4). " He that believeth on the Son of God end of all which is, hath the witness in himself" (1 Jno. v. 10). 3. The witness of works is addressed to man's moral consciousness, and consequently becomes special and limited in Thus Christ said, " I have greater witness than that its form. of John for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me" (v. 36). In his works men could see the tokens of his real nature and authority, for they bore witness concerning him (x. 25). John does not draw the line between such "works" as were natural and those belonging All these works, whether of power or to the supernatural. of love, wrought on the body or on the spirit, had the same The works were" signs" (vi. 26), but secoffice and end.
teachings.
which
is
ondary
4.
and the
Important Features.
Ill
which testify of me. And ye will not come to me, that ye might have life (v. 39, 40). According to the writings of Moses and the prophets he was the goal and fuliilment of immemorial hopes. Withont him the Old Testament is a ridbut with him a strong and intelligent witness. dle 5. In John the Baptist the Old Testament found a final expression for the latest of the prophets. His position was unique. He " came for a witness, to bear witness of the Light, that all men through him might believe" (i. 7). His witness was such as to attract and arrest (v. 35), and served to prepare the way for that which should follow. The witness was an accommodation to the moral condition of those who came under his influence. It was the attestation of a personal " Ye sent unto John, conviction based upon specific proof. and he bare witness unto the truth"(i'. 33). The Baptist recognized his own character and mission (i. 23), and by the sign {v. 32) made known unto him understood who was the Christ. He lived in the severest form of Judaism, but knew the universality of that in which Judaism should be crowned. 6. The witness of the disciples was in various degrees that of intercourse with Christ, and consequently a testimony to facts. "Ye also shall bear witness, because ye have been with me from the beginning " (xv. 27). He that saw it bare record "(xix. 35). "This is the disciple which testifieth of these things, and wrote these things" (xxi. 24). The witness disciples is that of actual hearers and observers. of the 7. The mission and person of Christ were not understood
'
;
"
so long as he dwelt
among his
disciples.
he should be withdrawn from their immediate presence that they might be able to receive the full revelation and contemplate his nature. The Spirit becomes an interpreter as well
as a witness.
" When the Paraclete is come, whom I will send unto you from the Father, even the Spirit of Truth,
shall testify
of
me"
the
This
is
nificance
of Christ and
mission,
and keeps
alive
112
The
which
"It is truth"
Christ's
and declares
(xvi. 14).
As
St.
John
says,
is
J no.
V. 6).
On surveying
of the Father and Christ is inupon that correspondence of the Gospel which exists with the absolute idea of the divine which reThe witness of works and of Scripture is exposes in man. ternal and historical, and draws its force from signs and such The predictions which had not previously been fulfiled. witness of the Baptist and the disciples was personal, and found in the declaration of what men know the Gospel to be. While the witness of the Spirit is internal, yet it is to the believer the crown of assurance and the pledge of the tri-
and
external.
The witness
ternal
and
rests
umph
b.
of Truth.
Light and Glory. The words Light and Glory, which also characterize John's Gospel, to a certain extent, correspond with the Witness and the Truth. The Witness be-
comes
Glory.
19-21),
still
eflective
The Word
(i.
is
revealed in
before the
iii.
5)
Incarnation
at
the Incarnation
(xiv. 21);
(viii.
and he
comes
who
interprets His
St.
name
John regards
one harmonious plan, and the understanding of revelation depends upon the abiding of the
divine
word within (v. 37). The condition of illumination is Love (xiv. 22-24); and the object, or end of Christ's coming, was that believers should move in a new realm of life (xii. 46), and become sons of light (v. 36), and as the last issue of faith, "have the light of life" (viii. 12).
Christ, as " the
Light of the world," is seen to be the This truth the Apostle gives at
Important Features.
the outset:
us,
113
flesh
The very beginning'of Christ's signs 14). was a manifestation of his glory (ii. 11). The glory of the Son was not of his own seeking (viii. 50), but wholly the expression of the Father's will {v. 54). And Christ, by conforming to the will of the Father, glorifled the Father upon earth (xvii. 4), wherein he was also glorified himself {v. 10). The glory of Christ, in a true sense, was also the glorj^ of God. "This sickness is not unto death, but for the glory of
God, that the Son of God might be glorified thereby" (xi. 4). so the revivification of Lazarus was a vision of "the glory of God" (y. 40), as producing faith in Christ {v. 42). The historic work of Christ was the glorification of "the name" of the Father (xii. 28). When the crisis was past, *' Jesus said, ]^ow is the Son of man glorified, and God is
And
glorified in
of Christ's glory must be extended beyond Incarnation, for he had glory with the Father "before the his
(xiii. 31).
world was" (xvii. 5); and when the prophet Isaiah looked upon "the Lord sitting upon a throne, high and lifted up" (Isa. vi. 1), he saw the glory of Christ (xii. 41). As the glory of the Son is extended backward, so also is it to be realized by men in future ages. His kingdom is the
rule or reign of righteous in the
is
human
heart.
The
is
believer
name
(xiv. 13);
and
a source of
Judgment and
"
(iii.
Judgment
is
used as a contrast
condemned
life"
life (vi. 58).
18).
He that believeth on him is not He has " passed from death unto
"
life
(i.
(v. 24).
Christ has
4, v. 26),
(iii.
and
his
words are
''
He He
gives
is
life
to
men
and the
bread
114
of
life
Study of
"
(vi.
the
Gospel of
Eternal
St.
John.
the
life is
knowledge of
is
the Father and the Son Christ hath " eternal "
V. 24, vi. 47,
(xvii. 3),
life
and he that
united with
(iii.
as a present possession
life
36,
53.)
54)
(vi.
"We
with the Father is living by Christ {v. 57). " Because I live, ye shall live also " (xiv. 19). The true believer sustains a vital connection with the Father and the Son, and, therefore, he has passed beyond judgment or condemnation. " This is the condemnation, that light is come into the world, and men loved darknsss rather than light, because and by contrast the unbetheir deeds were evil " (iii. 19) He " hath one that judgeth liever is convicted from within him the word that I have spoken, the same shall judge him " God sent not his son into the in the last day " (xii. 48). but that the world through world to condemn the world him might be saved" (iii. 17). "I came not to judge the world, but to save the world " (xii. 47).
live
;
: :
While judgment
cumstances of
yet there
is
life,
is
as
is
above quotations,
to Christ,
a sense in which
its
judgment belongs
utmost ideal, because it reposes upon Hence it is recorded, the Father adequate knowledge. " For " hath committed all judgment unto the Son " (v. 22) judgment I am come into this world " (ix. 39) " I judge no man. And yet if I judge, my judgment is true" (viii. 15, "As I hear, I judge and my judgment is just " (v. 30). 16) There is a striking contrast between these passages, and Spiritual judgment is intheir harmony must be visible. volved in the rejection of Christ's revelation. The will of the Savior was to unite men to himself, in order that they might enjoy spiritual life, and thus be near to the Father. "When they rejected and stood away from him, he judged them, which was a condemnation. His teachings developed both belief and unbelief, according to the character of his hearers. "Whatever might be the result the message must be de-
and he
satisfies
Important Features.
livered
:
115
true; and I speak to tlie world those things which I haye heard from Him " (viii. 26j. Judgment, in one sense, like the gift of life, is immediate. It belongs to an actual relation (iii. 18) and with it carries its final consequences, which is regarded as continuing into the future. Meanwhile the process of redemption is going on, " for as the Father hath life in himself, so hath he given to the Son to have life in himself" (v. 26). The Lord has ample authority to accomplish his mission effectually. The Father hath imparted to him power to quicken the spiritually dead to newness of life {v. 21) and to impose on
"He
that sent
me
is
(vs.
22, 27).
The
spiritual life; as
a necessary
consequence men must remain in death so long as they remain in unbelief; yet the kingdom of God was now instituted, under which all the spiritually dead should be aroused to spiritual life {vs. 24, 25, 28, 29).
plish in the
fore he
name and by
entitled to be
was
In the divine dispensation Christ does not seek to assert and vindicate his supremacy for "there is One that seeketh and judgeth " (viii. 50). The idea of Divine action is never lost si^ht of in the Scriptures. The eternal necessity of judgment is set forth, and its historical execution is recognized as belonging to the
;
was committed by virtue of his mission. The Father judgeth no man, but hath committed all judgment unto the Son " (v. 22). The Father " hath given him authority to execute judgment, because he is the Son of Man " {v. 27). His judgment thus becomes essentially united with his complete sympathy with human nature. This sympathy finds expression always and every-where. The question of faith and unbelief forms a very importSon, inasmuch as
"
it
Faith in Christ
is
made
the
To produce
this faith
116
Study of
the
Gospel of
St.
John.
was the object in writing the Gospel (xx. 31), and the narrative marks in typical crises its progress and development.
VIIL The
The
unique.
critic
Style.
style of the
Any reader
Gospel and of St. John's First Epistle are can not help but notice it but the ablest
;
can not give it a satisfactory analysis. Ever since Dionysius of Alexandria (a. d. 250) wrote his masterly criti-
Apocalypse (Eusebius' Ecd. Hist. vii. xxv.), it has, for the most part, been assumed that the Gospel was written in very pure Greek, consequently free from all barbarous, irregular, or uncouth expressions. The term "very pure Greek" as applied to the Gospel is misleading. It is in pure Greek only
in the sense of its simplicity.
it
is
not.
It is free
it
The grammar
is
com-
mon
plicity
marks of
its
separate sentences
and
j)ersonality.
thoughts and sentences are grouped together in a corresponding manner. The sequence of its reasoning is not always wrought out, but left for sympathetic interpretation. In pointing out the peculiarities of the style recourse will be had to its presentation by divisions. The first, , idea being The clauses and sentences are not its extreme simplicity. made to depend one upon the other, but are joined by simple
conjunctions, as, of men " (i. 4).
life,
and the
life
was the
light
a simple " and " is standing ;" " He came unto his own, and his own received him not " {o. 11). In passages of great solemnity the sentences are placed side by side without even a conjunction " Jesus answered Jesus Pilate answered answered" (xvii. 34-30). The words of others are given di. . . . . .
The
rect
Style.
117
and not by oblique oration. This characterivStic maj^ be ilany of the detailed incidents of the narrative "This is the record of John, when the Jews sent to ask him, Who art thou ? And he confessed I And they asked him, What then ? Art am not the Christ. thou Elijah? And he saith, I am not" (i. 19-21). Again,
lustrated in
:
...
"
Many
this say-
Of a truth this is the Prophet. Others said, this is the Christ. But some said, Shall Christ come out of Galiing, said,
lee
?
(vii.
40, 41).
is
so uni-
met
"New
Thy
Son
be of
On
the other
hand the
it
common
who
for "
should
whom
he spake "
24)
and saith
unto him, Tell us who it is," the reading now preferred. Belonging to the same method, we find the illustrative details added parenthetically or as distinct statements, and not wrought into the texture of the narrative (iv. 6, vi. 10, x.
22, xiii. 30, xviii. 40).
b.
The simple
of relatives and dependent clauses 'wiwcAyq^ frequent repetition: and even where a repetition is not necessary it is employed
for the sake of close connection
and emphasis.
Repetitions
are singularly
marked
which
Sen-
Jews
and similar ones, so that, in sharp contrast, the characters are kept clearly present to the mind (ii. 18, iv. 7, viii.
This usage exhibits the personality of John's naris further illustrated by the frequency with which he introduces a demonstrative pronoun in order to call back the subject, when a clause has intervened between the subject
48, x, 23).
rative;
and
118
is
Study of
:
the
Gospel of
St.
John.
employed
"
He
same
Sometimes, which is the more characteristic usage, he eniploys the pronoun of remote, isolated reference " He that entereth not by the door the same is a thief and a robber'' (x. 1). The frequency witli which St. John uses the personal pronouns, and especially of the pronoun of the first person,
bringeth forth
: .
.
much
is
in his discourses,
reference to
judgment
that sent
c.
is
emphatic " If I judge, my undivided personality. true; for I am not alone, but I and the Father
careful recognition of the
his
(viii. 16).
upon a
me"
St.
John frequently
thought, although he connects his sentences so simply, and sometimes merely places them side by side without conjunctions.
His two most characteristic particles are '' therefore" and "in order that.*' The Greek word (o5v) translated " therefore " occurs two hundred and two times and in the Authorized version is translated "therefore" sixty-four times, and as thus used is found almost exclusively in narrative, and points out that one fact is a consequence of another, sometimes in cases where this would not have been obvious;
"Jesus came again into Cana of Galilee" (iv. 46), because of the reception he had previously received there. The frequent use of "therefore" points to the conviction that nothing hap-
pens without a cause, consequently the frequent use of "in order that" points to the belief that nothing happens without a purpose. The Greek particle (ivo) occurs in John's Gospel one hundred and forty-five times, and is used not only where some other construction would have been suitable, but also
where some other construction would appear to be more de" I am not worthy to unloose" (i. 27), " My meat is to sirable do the will" (iv. 34), "This is the work of God that ye believe" (vi. 29), " Who did sin, this man, or his parents, that he was born blind " (ix. 2), " It is expedient for you that I go away " (xvi. 7). This is a favorite construction of St. John,
;
The
Style.
119
who
and
29).
uses
it
The
elliptical
working of the Divine purpose prophecy (xviii. 9, xix. 24, 28, expression "but that" is not uncommon;
man
end an
of the
This multiplication of simple elements produces in the effect of imposing grandeur; and thus whole sections
work
are
marked by
this
method of
directness
and
simplicity.
d.
parallelism.
In some cases the repetition leads to a perfect poetic John was full of the spirit of Hebrew poetry,
essentials
run through the whole record, both in its and in the structure of its parts. Each incigeneral structure dent and discourse presupposes what has gone before and adds to the result something new. "The servant is not
and
its
is
him"
it
(xiii. 16);
.
. .
"Peace
be afraid " (xiv. 27.) Sometimes the parallelism and the second clause denies the opposite of the first; "lie confessed, and denied not" (i. 20); "I give unto them eternal life and they shall never perish " (x. 28). e. Minuteness of detail is another peculiarity, which also is St. John uses two or three words in statof Hebrew origin. ing the details of an action instead of summing the whole "They asked him and said" (i. 25); action in one word " John bare record, saying " (f. 32) " Then cried Jesus in the temple as he taught, saying " (vii. 28). The phrase " answered and said " occurs in this Gospel thirty-four times, and only two or three times in the Synoptics, where it is " having answered said," or " answered saying." f. St. John's favorite loords and phrases also bear special mention. "Abide " especially in the phrases expressing abiding on one another " believe on " a person " true " as opposed to lying, and "true" as opposed to spurious, "truly" and "truth;" "witness" and "bear witness;" "the darkness"
neither let
is
antithetic,
120
Study of
the
Gospel of
St.
John.
of moral darkness; "the light," of spiritual light; "life;" " love ;" " eternal life ;" " in frankness " or " openly;" " keep
my
word;" "manifest;" "the Jews," of the opponents of "the world," of those alienated from Christ. The following words and phrases are used only by St. John " the Paraclete" or the "Advocate," of the Holy Spirit; "the Word," of the Son; "only-begotten," of the Son; "come out from God," of the Son " lay down my life," of Jesus
Christ;
:
Christ
;"
;"
" the
This apparent sameness of phraseology produces last day." throughout an impressive emphasis. It is probable that as the Evangelist made this record when old, he has given the
utterance of others in his
own
(xviii. 38)
This part of the discussion is further illustrated in the appended comparison. The left' hand column gives the language of the Evangelist, the right gives that of others as reported by him. The latter is the reported language of Jesus,
except where the
name
of another
is
subjoined.
The
(D
Style.
121
;^
'^
Ph
H M
P3
I
"5:
<A
c.
O
2
CM
O O
CO
c3
:::
OJ
c3
O
C3
'^^
-<
^
s o
>
5 w c
CD
:b r^
3
|.s
S o a c _
;:^ c3
o
p^
(D
O S
rd
^J
P^
5J 5CO
O ^ r^
c^
EH
^^
^
P-I 00
m CO
13
OJ CD ;3
bo'
d ^
t>^
g S
H P w H O H
a H O
CO CM
w
o
Tt<
^ MH
c3
11
0^
22 (^i CO CO
*! -+
>o CO t^
rt*
Ph. -3
M
to
r^
OS
PL,
o O
O H m
CO
SP
P5
W
CO
m
^
'-^
^ ^
1^
O hH
s ^
PS
122
^
Study of
the
Gospel of
St.
John.
^cr^
The
o
Style.
123
a 9
O
P.
03
^
<x>
^
o
o'
CD C3
^
1*^
:^
-l-i
_G
-C3
o
ffl
^
1:ft
CO
EH
O
'^
> o
^
.
124
Study of
the
Gospel of
St.
John.
The
Style.
'^
12i
5^
I
-M
-it;
~
s
CO
O
S
5i
S o S la
O
>
c3
^^-'
ii
o
> hJ
1:^
^
O.
CO OQ
cc
O
PQ
'^
^
CI
W
"^
02
w o
o
CO
03
Oi CO CO
O
o o
5=
: -p.
H- O
03
>
5^ "^ O -^
o ^
>
O
o3
o
;b
=?
> >
o
C!
o
OQ
-^ .?
o
03
i~i
O)
>
^ O
-73
^
cS
S 3 O O a> o s
03
o3
S
c3
ti
ft;
fe-^
05 Oi
-M j3
o3
03 !3 c3
<1>
^ +^
1^
c3
fq PQ
+j<^'^5coco'^t^QO
126
Study of
the
Gospd
of St. John.
-
S
s
<ij
S:
>
c3
-a
7^
-s
K
.
o
<
O)
(X)
S
C3 OQ
>
O)
i^o
^
~^
-Ki
O O
'3
I 7 !.
O O
(D CQ
^
"^^
--^
-t-i
c^
-^ cc
pq
M
<
CO
9 ^
o^^
-5 ~S '5
n.
-i
<^
hS Dh
PI
01
W ^
lO CO CD Tl rH CO
o
Ct5
.^ -^
O
(1
g
bJO
'^
^fe.
.0
O o
X!
c3
m o
s
O
<3
:g ra
x
CO
;>
S
o
I ^
O o
CO
00
fe
~
-^
+J
<x>
The
Style.
127
O m
rJ5
fee
O
"
><
CO
^ O
^
Tl
5^
o
-^
<z
-<
2
<z>
> o o .^ S c c -^ =^
^3
o
H >
Si
12;
B o ^
pj3
^ o o
o
O
t>r-l rt^
^ hH H H O O o CO
C
-^
rti
4J
<^
jj
a
-;
cp
f-i
o
f] (D
bii
rH
rJH
-3 Pi
(M Tfl CM (M
GO
X X > O "
o
W o
w o
E-i
^ ^
c3
128
St.
John.
The
O
Style.
129
C3
C3
3
.rrC!
"^ 1-
-^ -M
.5
.'^^
^
<X)
^
O C
O)
c3
-S
>>
>
CJ c3
O ^
>
--
E3
e3
CO
130
St.
John.
The
53
Style.
131
o c
ca
132
in," is
not
uncommon
Moreover, its figurative use is not entirely peculiar to St. John, for there are four passages in St. Paul's writings, i. e., 1 Cor. vii, 20, 24, abide in the calling 1 Tim. ii. 15, if they continue (abide) in faith, charity and holiness; 2 Tim. iii. 14, abide in the things which thou hast learned which are analogous to some, though not to all of the above expressions. The frequency, however, and some forms of the figAnd in his Gospel urative use, are peculiar to St. John. alone do we find it in the reported language of the Savior. In the Synoptics there is but one instance of its use by the
;
Savior, and that in the physical sense Luke x. 7, " in the same house remain (abide)." The characteristics which have been above treated, com:
bined in St. John's Gospel, stand alone in Christian literature, as its author must always stand alone among Christian teachThe book was the work of one who for three score ers. years and ten labored most efficiently as an Apostle. "When
a lad he was called to follow the Baptist, and by him was soon transferred to the Christ, and in all probability was the
who from his youth up was a Christian. No man could have been found better able to grasp and state in their true proportions and with fitting impressiveness the great truths His manner of life and environments of the Christian faith. were eminently calculated to fit him for such a wonderful production. Commencing at an early stage of his existence the Gospel found an unobstructed path, and consequently experienced no sudden wrench from deep-seated prejudices. Kor had he the trying excitement of wandering abroad over the face of the earth like most of the Twelve. He remained at his post in Ephesus, directing, teaching, meditating; until at last, when fully ripe, the fruit was given to the Church in the fulness of its power and beauty, and is preserved for the genfirst
,
erations to profit
by
its lessons.
Historical Exactness.
133
been demonstrated, in previous sections, that the Fourth Gospel was intended to and does fultiU a profound, and beneficent purpose. It has been wrought with singular symmetry, and by careful examination it may be shown to reveal the presence of an informing idea throughout its details. From beginning to its close it is true to the one conception that formed it. It is not, nor does it pretend to be, a com[>lete exposition
It has
life
of Christ.
Some
features of his
;
nor from can there be put together a complete picture of Jesus of Nazareth as he went about teaching and healing. So far as this Gospel is a biographical sketch, it must be regarded as
it
life
and
works. Whilst these facts must be conceded, yet, on the other hand it is correct to affirm that the literal accuracy of the contents of the Gospel is not in any way prejudiced by
the existence of the particular purpose which the Evangelist
had
cal
The entire composition is the Apostle's true in mind. conception, and his historical illustrations are no less historibecause they are illustrations. The writer fulfills his in his own language, and according to his own ex-
work,
pressed purpose. As has been previously noted the Apostle writes in the hope of creating in others the faith which he
holds himself (xix. 35, xx. 31). St. John's faith, as given in the Gospel, was a special interpretation of all history drawn from a spiritual conception
of Jesus Christ.
Nor does
be a
is
turned towards the great central truth, the being of Christ and the object of his mission. This must be sought in the
These conditions include choice of words, combinations and compression. Every record of fact is limited to the record of representative details
concerning
it.
The
134
Study of
the
Gospel of
St.
John.
power of
To
give true
literal
impressions
is
The
no guarantee of the truth of a narrative, only in so far as such details are concerned. The question must be regarded as a whole. It is therefore no disparagement of the strict historical character of the Fourth Gospel that the writer has fuliiled his design of recording such "signs" out of the whole number of Christ's works as he considered the most likely to produce a specific
effect.
must be must be reproduced of the entire discourse, but the power of the historian must enter into the spirit and give an outline sketch without swerving from the right idea. The thought of the speaker is more important than his words. It is true that the
a.
The
style of the
is al-
At
times, in
must be preserved
be
lost.
It is
are peculiar to St. John, for the most part are very brief
sum-
maries of elaborate discourses and expositions relating to cenFrom the necessities of the case the tral topics of faith.
writer has condensed his narrative.
ple of
xii. 34.
In this
we must
trust to
As
a simple exam-
how
a conversation
is
Here the question of the Jews turns upon the title Man," w^hich has not been recorded in the context. The Evangelist has noticed only the fundamental facts. There is another and more complicated example of the compression of an argument (viii. 34). Only the extreme forms are recorded; and the course of words which followed can be determined only by careful thought. In other cases the answers
" Son of
Historical Exactness.
135
of the
or opinion with which the writer was familiar, and which yet
summary
of the
Apparently Lord's judgment on his hearers (xii. 44-50). this passage is a compendious record and not a hteral transcription of a single speech.
These considerations are supplemented by the fact that most of the discourses recorded in this Gospel were spoken in Aramaic. A large and miscellaneous crowd had gathered at Jerusalem, and all were able to understand what was spoken to them "in the Hebrew tongue" (Acts xxi. 40), and by it the favor of the multitude was conciliated. St. Peter must have spoken in an Aramaic dialect in the court of the high priest, and the bystanders not only understood him but noticed his provincialism (Matt. xxvi. 73). In Acts (i. 19) it is said that Aramaic was the proper language of " the dwellers The title, Rabboni (Jno. xx. 16), with which in Jerusalem." Mary addressed the risen Lord was " Hebrew," These indications lead to the conclusion that in intercourse with the inner
used the vernacular Aramaic diaThen it would necessarily follow that St. John not only presents a summary of what w^as said, but also that summary was a translation. The question might be raised whether or no St. John was
circle of the disciples Christ
lect.
No
one's
experience and
bor.
Long
could have been more fitted for such a laexperience and contemplation would lead him to
life
correct
any misapprehensions. His intellectual ability was and his name stands pre-eminently above all others who are favored by the same appellation. There is no valid reason for doubting his ability to choose the best possible method of reproducing the substance. b. St. John writes with the evident purpose of revealing the Person of the Lord, and shows him to be "the Christ," and " the Son of God." Naturally he would record those discertainly great,
13C
Study of
the
Gospel of
St.
John.
He
desired others
This record does not appear to represent examples of the Lord's popular teachThere is nothing in it which corresponds with the cirings. cumstances under which the Sermon on the Mount, or the great group of parables were spoken. On the other hand the private discussions with Nicodemus and the woman of Samaria find no parallels in the Synoptics, and yet they answer The other discourses to conditions which must have arisen. (except those in chapter vi.), which oft'er some peculiar feaThey were distinctively tures were all held at Jerusalem. festival discourses, and addressed to men whose religious
to be.
emotions and opinions were moved to a greater or less degree by their environments. The festivals commemorated the crises of Jewish history; and the discourses had an intimate
connection with the ideas which the festivals represented. So long as the Jewish system remained, this teaching would be
unnoticed, or unintelligible.
When
possible
the
to
Hebrew
polity
was
full
it
was
apprehend the
St.
John presents a
clear advance
and
historical develop-
The
most
part,
occasioned.
ernacles
grew out of the circumstances by which they were The idea of the Passover (vi.), the Feast of Tabthe Dedication
(x.),
(vii., viii.),
represented in the
fesis
tival discourses,
Also there
a psychological
by the
well ot Sychar
at
(iv.
4-42);
Bethesda
(v.
19-47).
The progress of the self- revelation of the Lord as recorded by the Evangelist may be given in an illustration which shows the inner harmony of the testimony. Without reckoning the exceptional personal revelations to the woman of Samaria (iv. 26), and to the man born blind (ix. 37), the Lord reveals himself seven times with the formula"! am,"
137
times in his public ministry, and twice in the last disThe titles will here be only enumerated, for their general connection is obvious.
courses.
I I
I
"
I
I
I I
d.
am the Bread of life (vi. 35). am the Light of the world (viii. 12). am the Door of the sheep (x. 7). am the good Shepherd (x. 11). am the Resurrection and the Life (xi. 25). am the Way, and the Truth, and the Life am the true Vine (xv. 1).
The language which
is distinguishable^
(xiv. 6).
St.
John
attribntes to different
notwithstanding the admitted style of the composition of the Gospel and the compressed form of the utterances as given by the Evangelist. While he deals with one aspect of the truth and uses the same general forms
of speech to present the difierent aspects of the narrative, yet beneath this resemblance there are preserved the characteristic traits of each speaker. The words of the Baptist keep strictly within the limits suggested by the Old Testament. What he says spontaneously of Christ is summed up in the
speakers
two
He
gives
the specific testimony that Jesus "is the Son of God" (i. 34). The language ascribed to the Baptist has its peculiarities. The short answers, "I am not;" "No;" "I am not the
Christ" (i. 20), are unlike any thing else in the Gospel, no less than the answer in the words of prophecy (v. 23).
jl
unique problem.
parallel,
and deunder such circumstances as forbid the disciples from understanding their significance at the time. The sayings would be retained because, in that age, the power of the memory was depended on, and sayings of importance were
which has no
The
whole
138
conspicuous
:
Study of
the
Gospel of
St.
John.
the mission of the Paraclete, the departure and marked the coming of Christ, the Church and the world. Faith. stress is also laid on the moral aspects of
It
It is scarcely conceiva-
teaching before his departure. It is also to be observed that the The teachideas are not made definite by exact limitations. gain their full meaning from the later history, though ings
they have not been modified by the facts of that history. The promises and warnings remain in their typical forms. When the fall of Jerusalem placed them in their proper light, then they were recorded. The moral impress of the last discourses is clear throughThey complete the Sermon on the Mount. Out of out. Christ's self-sacrifice springs the doctrine of Love (xv. 13, Christian love is at once the pattern and the founxiii. 34). dation of the true relation of man to man. The time had now come when it could be grasped under the influence of the events which were to follow. The three following passages indicate the successive forms under w^hich the principle of
Love is inculcated: "If ye love me, ye will keep my commandments" (xiv. 15). "He that hath my commandments,
and keepeth them, he
it is
that loveth
me and
:
he that loveth
me shall be loved of my Father, and I will love him, and will manifest myself to him" {i\ 21). "If ye keep my commandments, ye shall abide in my love; even as I have kept my
Father's
in his
What
appears in these texts as a repetition is a vital movement. There is the advance from obedience resting on love to progressive knowledge, and then to a divine certainty
of
life.
A similar progress is
describe the
work
of the Paraclete
"I
;
w^ill
139
the Holy name, he shall teach you all things, and bring to your remembrance all that I said unto you " {v. 26). " When the Paraclete is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me " (xv. 26). " If I go not away, the Paraclete will not come unto you but if I go, I will send him unto you. And he when he is come, will convict the world. When he, the Spirit of truth, is come, he shall guide you into all truth" (xvi. 7-13). Step by step the Paraclete is presented (1) I will ask, another Paraclete; (2) the Father will send in my name; (3) I will send; (4) if I go I will send him. The work is also delined more and more (1) be with you ibrever; that I said unto you (3) bear (2) teach all things witness of me; (4) convict tlie world, guide into all truth.
10, 17).
"The
Paraclete, even
whom
my
This subtle correspondence belongs to the fulness of life. The teaching on the relation of the Church to the world moves forward no less plainly. It is shown that the world i& destitute of that sympathy with the divine Spirit which is the
necessary condition for a divine revelation (xiv, 17, 22). Afterwards it is foretold that the hatred of the world is natural (xv. 18) and then the hatred is followed out to its consequences (xvi. 1). On the other hand it is promised that the Spirit shall convict the world; and further, Christ declares
;
{vs.
16, 22).
These examples demonstrate the existence of a real coherence and development of thought in the discourses; although it is difficult to follow the same in detail. A brief outline of the general course which the addresses take, may be useful, in addition to the analysis of the Gospel, previously given, under another section. These discourses form two groups, the discourses in the chamber (xiii. 31, xiv.) and on the w^ay (xv., xvi). The principal thoughts of the iirst are those of separation from Christ in the second, of realized union with Christ, and of victory after conflict.
:
140
a.
Study of
the
Gospel of
the
St.
John.
{xiii.
The Discourses in
its
Chamber
31, xiv.)
1.
Separation,
a'.
b'.
necessity
and
issue, (xiii.
31-38.)
new
Society (31-35).
(St.
The
discipline of separation
Peter) (36-38).
2.
Christ
a!.
h'.
c'.
and
the
The goal and purpose of departure (1-4). The way to the divine (St. Thomas) (5-7). The knowledge of the Father (St. Philip)
and
the disciples (xiv, 12-21).
(8-11).
3.
Christ
a'.
b'.
c'.
The
work
(12-14).
4.
The conditions of revelation (St. Jude) 22-24). The mode of revelation (25-27). Christ's work perfected hy his return (28-31).
b.
The Discourses on
the
Way
(xv., xvi.)
1.
The
a'.
b'.
c'.
The fact of union (1, 2). The conditions of union (3-6). The blessings of union (7-10).
issues of
2.
The
a'.
6'.
union
the disciple
and
Christ (11-16).
sacrifice (12-13).
is
The
disciples'
by love
(14,
3.
4.
It is stable as resting on his choice (16). The issues of union; the disciples and the world (17-27). a'. Love of Christ calls out hatred of the world (17-21). b'. With this hatred the disciples must contend (22-27). The wmid and the Paraclete (xvi. 1-11).
c'.
a'.
The
The
last issues
of hatred, (1-4).
5.
He
and
completes Christ's
work
(12, 13),
A
6.
Spiritual Gospel.
141
Sorrow turned
a'.
b'.
c'.
to
Joy (16-24.).
(19-22).
new
relation 61-17).
7.
(29, 30).
(31-33).
The form
ciples
changed.
till
new
truths
the close,
Under the
befit
lines there
;
The words
the Lord.
the occasion
and might
in
have been
who was
closest
sympathy with
CHAPTER
The
characteristics of the
IV.
importance as to demand special attention, even at the risk of repetition. There are special leading points which are distinctive features of the Gospel.
I.
Spiritual Gospel.
From the time of Clement of Alexandria (a. d, 190) this Gospel has been distinguished as a " Spiritual Gospel " (Eusebius B. VI. c. xiv. 7), because it presents glimpses of the inner
life
and
spirit
of the Son of God, while the Synoptics conThe narrative of the latter is chiefly
manifold^ and ceaseless dealings with
composed of
Christ's
142
Study of
;
the
Gospel of
St.
John.
men
in the
former
we have
John's Gospel continually breathes In harmony with this characteristic it is natural that it should contain a much larger portion of Christ's words than may be found in the Synoptics. His discourses form the principal part, especially the latter half of the Gospel. The discourses recorded by St. John give more of the spirit of Christ than can be obtained from the
And what
is
numerous characters which central figure, give such life and definiteness to St. John's narrative. The principal feature of this consists more in what they say than in what they do. This suggests the following characalso true of the
teristic
:
II.
such typical
genius has ever arisen who has been able to create and thoroughly real and lifelike groups and inThe dividuals as those represented in the Fourth Gospel.
No
made
to
the same could only have been recorded by one who was an eyewitness and a close observer of men. Among these groups are the disciples who have the constitutional faculty of misapprehending Christ (iv. 33, xi. 12) yet firmly believing on him (xvi. 30) his own brethren reject;
ing him seek to dictate a policy for him (vii. 3-5) John's disciples, with their care and jealousy for the honor of their masthe Samaritans, who refused the testimony of a ter (iii. 26) woman, but proud to believe from their own experience (iv. 42);
;
the fluctuating and divided opinion of the multitude (vii. 20, the Jews claiming to be Abraham's seed, yet seeking 26, 41) the Pharisees haughtily to kill the Messiah (viii. 33, 37, 40) " Have any of the rulers or of the Pharisees bedemanding,
;
lieved on
him ?"
(viii.
48),
;
we
;:
Symbolism.
143
success would be fatal to the national existence (xi. 48), and declaring to Pilate, " have no king but Csesar " (xix. 15).
We
the depicting of the conflict and fluctuations between belief and unbelief among the multitude and " the Jews " is indicative of a
contemporaneous observer.
When the
more varied
as well as those
the two.
Unfail-
ing in their allegiance are the mother of the Lord (ii. 3-5, xix. 25-27), the beloved disciple on his former master the
Baptist
xxi. 17)
(i.
6-37,
iii.
23-36),
of Bethany
(xviii. 27,
8.)
;
Peter believing,
;
deeper love
(xi.
{v.
Thomas
Lord
16),
28).
then doubting
(xx. 25), but returns to implicit faith uninformed faith of Martha (xi. 21,
Mary
49), the
courageous
(iv. 19),
and enthusiastic
uninstructed
belief of the
woman
of Samaria
the
and the timid, hesitating confessions of IN'icodemus, the learned Rabbi (iii. 1, vii. On the other hand we have the cowardly waver50, xix. 39).
born blind
(ix. 30, 31),
man
ing of Pilate
ery of Judas
acters there
(xviii.
unscrupu-
27, xviii.
2-5).
be given the " ruler of the feast" (ii. 9, 10), the " nobleman " (iv. 49), the man healed at Bethesda (v. 7,
11, 14, 15).
III.
may
Symbolism.
From
events.
typical characters
we
St. John is careful to explain that all which he saw when he wrote his Grospel was not clear to the disciples at first " What I do thou knowest not now; but thou shalt know hereafter" (xiii. 7). To this advance in knowledge the Res-
144
Study of
the
Gospel of St John.
;
urrection was the first great help (ii, 22, xii. 16) and the meauiug of the Resurrection itself was extended when Christ raised a new Temple and established his Church. The Gospel not only contains the three great allegories of the Sheep-fold, the Good Shepherd, and the Vine, from which Christian art has drawn its symbolism from the earliest times, but also, from end to end, it is permeated with the spirit
of symbolical representation.
lustrations of his
This
is
method.
are not so
much
men
to look beneath the surface for some deeper revelation. They are also " works " (v. 20) in so far as the}'' take their
among the ordinary phenomena of them not because they involve any more
place
tion.
life,
differing
from
real manifestation
of divine energy, but because they are suited to arrest attenAs " signs " they make men feel the mysteries which underlie the visible order of things. As " works " they make
them feel that this spiritual value is the attribute of all life. The Evangelist has recorded in detail eight miracles wrought by Christ which are as follows The water turned to wine (ii. 1-11). The nobleman's son healed (iv. 46-54). The paralytic at Bethesda (v. 1-15). The feeding of the five thousand (vi. 1-15). The walking on the sea (vi. 16-21). ^ The restoration of the man born blind (ix. 1-12). The raising of Lazarus (xi. 17-44). The miraculous draught of fishes (xxi. 1-12). The first two are introductory, and as such seem to be pointed out by St. John. They are given without any comment save the record of their effects. There are two brief notes (ii. 11, iv. 53) which give the clue to the interpretation of the " sio^ns." Thev show from the besrinuing that ChrisThe turning of the watianity is the ennobling of all life. ter into wine exhibits the Messiah's sovereign power over in-
SijinboUsm.
1-15
animate matter, and the healing of the nobleman's son his power over all living bodies. From them it may be learned that Christ's presence hallows the commonest events and turns any element into the richest; also the way to win blessings is to trust the One who bestows them. The third sign, healing the paralytic, sliows the Messiah as the great Restorer,
repairing the physical as well as the spiritual ravages of sin In the feeding of the five thousand the teaching is (v. 14.).
Christ appears as the support of life thus revealing himself as sufficient to supply every craving of man. The walking on the sea exhibits Christ as the Guardcarried a step further.
;
ian and
Guide of his
followers.
He
will brine:
them through
man born In order to go forward man must be able to see. In a sense he is " blind from his birth." Christ opens his spiritual vision. Before the blind man gained his sight at Siloam, Christ said, "As long as I am in the world, I am the light of the world " (ix. The sign conflicted with the prejudices of the Pharisees, 5). and they refused to read it rightly. And he then added
the difficult passes.
blind shows that
sight to the
The giving of
man
needs enlightenment.
For judgment I am come into this world, that they which see not might see and that they which see might be made blind " (ix. 39). So far as any single fact oftered to the senses can confirm the truth, the raising of Lazarus shows that there is a
"
;
life,
wrought by the risen Savior, sums up and concludes the whole series. Man, restored, fed, guided, enlightlast sign,
The
In JSTicodemus coming by night, in Judas going out into the night, in the dividing of Christ's garments, and the blood and water from his side, we find instances of the same love of symbolism. As to the source of this mode of teaching, there can be no doubt about the answer: it is the form in
10
146
Study of
all
the
Gospel of
St.
John.
which almost
veyed.
Though
is
in
thought
and tone, and sometimes in the form of expression also, thoroughly Hebrew, and based on the Hebrew Scriptures. The Gospel sets forth in tragic contrast that the Jewish Scriptures in endless ways, by commands, types, and prophecies, pointed and led to Christ and that precisely the people who possessed these Scriptures, and studied them most diligently, failed to recognize the Christ or refused to believe on him. In this aspect the Gospel is a long comment on the mournful text, " Ye search the Scriptures because in them ye think ye. have And ye eternal life and they are they which testify of me. will not come to me, that ye may have life " (v. 39, 40). Therefore to show the way out of their superstitious reverence for the letter of the law and a scornful rejection of its true meaning this Gospel is given. To his fellow-countrymen
;
;
:
the Evangelist points out that they are right in taking the Scriptures for their guide, but ruinously wrong in the use
they
make
of them.
When
This
is
rightly interpreted,
Abraham,
will lead
them
to adore that
One
whom
detail,
they crucified.
done
in general statements, ia
and by direct references. must be regarded as a significant fact that only three of the old saints, Abraham, Moses and Isaiah, are mentioned by the Lord or the Apostle in connection with the Messiah. These three represent the three successive periods
by
allusions,
it
However
of the training of the people. Christ claimed for himself testimonies from the patriarchal, the theocratic and the monarchical stages of the life of Israel. " Your father Abraham
rejoiced to see
my day:
and he saw
lies in
it
The point
of the reference
the
first
faith reaching
The
refer-
ences to Moses
show that
just as Christ
whom
Relation
so he
to the
Old Testament.
all
147
WHS the
:
object to
whom
shaped
rae
:
ye believed Moses, ye would have believed for he wrote of me" (v. 46). Jesus said to Nicodemus:
"
Had
lifted up the serpent in the wilderness, even so must the Son of man be lifted up" (iii. 14). The Jews said: " Our fathers did eat manna in the desert; as it is written, He gave fhem bread from heaven to eat. Then said Jesus 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. I am the bread of life" (vi. 31-35). Here Christ placed in direct connection the most significant deliverance from the effects of sin, and the most striking gift
;
"As Moses
...
is
He deals specially with the of prophecy, and represents Christ as being at once the Temple (ii. 19), and the King (xii. 13). He preserves the
later teachings of the prophets.
words
45);
in
"They
God"
(vi.
and those again in which he gathers up the whole doc" If any man thirst, let him trine of Scripture on this head come unto me and drink. He that believeth on me, as the
:
water"
Scripture hath said, out of his belly shall flow rivers of living (vii. 37, 38); and those in which he shows that the
God and man was not foreign to when it was said of unjust judges,
"Ye are Gods" (x. 34), because the Word of God, in which was a divine energy came to them. On the other hand the Apostle has recorded how the Lord recognized the hostile unbelief of the Jews in the spirit of " They hated me without a cause " (xv. 25), and their fathers the treachery of Judas had its counterpart in that of Ahithophel " He that eateth my bread lifted up his heel against
:
me
"
(xiii. 18).
There
is
common
life in
148
It is related
the disciples were enabled to see fulfiled in tbe Lord tbe words of tbe sufiering propbet, " Tbe zeal of
thine house shall eat
bow
me up "
(ii.
17).
At tbe
close of Christ's
was pointed out how the unbelief of tbe Jews bad been foreshadowed of old " These things said Isaiah, because be saw his glory and he spake of him " (xii. 41). These passages, and others that might be cited, suggest that tbe writer of tbe Fourth Gospel penetrated the spirit of tbe Old Testament. He brings them into connection with Christ, and enforces an application which accords naturally with tbe true harmony of interpretation. Taking the Old Testament as a it is a basis tbe Fourth Gospel becomes more than a poem
public ministry
it
:
convincingly the Apostle gradually unfolds the Messianic idea. Its true conception was in direct conflict with popular exThe opening chapter reveals the contrasted elepectation.
by the preaching although his words and testimonies (i. 19) 29, 33, 36) were eminently fitted to check tbe popular zeal, yet so chosen as to quicken the faith of those who were prepared to receive that greater One who should follow, according to tbe divine promise {vs. 29, 36). In Jesus some immediately found tbe fulfilment of the old promises {vs. 35-42), who attached themselves to the new Teacher and acknowledged him to be the Messiah, the Son of God, and King of
ments of expectation
of the Baptist
(i.
Israel
{v.
49).
Tbe personal
a " sign "
(ii.
was
11) confirmed by not yet been given as to the manner in which the titles were The clearing of the temple was a decisive to be realized. Tbe Messiah offered himself in tbe Father's house and test.
149
to his
people, but they misunderstood that sign which he gave them. But he " did not trust himself unto them, for that he knew all men and what was in man " (ii.
;
own
23-25).
The
is
shown
in the imperfect
confession of
Nicodemus
(iii.
(iii.
2),
and
Baptist's disciples
26.)
On
of Christ and the Baptist set the real issue before men, as
shown by the comments of the Apostle. The state of opinion in Samaria was such as permitted Jesus openly to confess that he was the Christ, inasmuch as the claim was better understood (iv. 25), in consequence of which the Samaritans sought for more knowledge, and
sViowed that they were far from resting in any temporal or
exclusive hopes
(y.
42).
visit
to
Jerusalem
(v.)
work of
the
Lord and of the manifold witnesses to him. Side by side with this is an analysis of the causes of Jewish unbelief. There came a time when there was a decisive division among the followers of Christ, which occurred in Galilee. The " multitude," governed by its own ideas, desired to precipitate matters
(vi. 14).
ward, and foreshadowed his own violent death. His discourse drove many from him (vi. 60), but brought out a more complete confession from the twelve (r. 69). The issue was more slowly brought out at Jerusalem, where divisions were created among the multitude (vii. 30Some thought Jesus was the Christ from his works (v. 43). 31), and from his teachings {vs. 26, 37, 46), and even questioned whether or not their leaders had reached the same conclusion {v. 26). But l:o them he did not satisfy the prophetic tests which they applied to the Messiah (vs. 27, 42, 52). In the midst of this uncertainty the rulers openly declared themselves (vs. 32-48) and under their influence the masses fell away when Christ set aside their pecuhar claims and purposes
;
150
(viii,
Study of
33, 58).
the
Gospel of
St.
John.
Unmoved by this disaiFection Christ continued and revealed himself as the Son of man (ix. 35). Other divisions took place (ix. 16, x. 19) and at last the ques" tion is clearly put, " If thou art the Christ, tell us plainly The result of the answer was a more bitter hostility (x. 24). and an increase in believers (v. 42), {v. 39), The raising of Lazarus precipitated the crisis. No reason now existed why Christ should shrink from receiving the homage of the believers. Openly he accepted the title of King when he entered the Holy City to die there (xiii. 13) and the public ministry now closed with the questioning of the people as " to the Son of man " {v. 34). The history carries with it its own verification. In one Scene follows scene continuous progress it moves along. Thoughts are repetition and without anticipation. without revealed, met, and defined from point to point, and the characters change under intelligible influences as the narrative
his teachings
;
goes forward. All this is exhibited in the narrowest limits and in a writing of transcendent simplicity. The characteristics recorded in the Gospel of St. John
form a book which stands alone in literature. It is the production of one who for threescore years and ten labored as an Apostle and of whom, it may be said, he stands alone as a Christian teacher, not that he teaches difterent doctrines from
;
CHAPTER
V.
As a Christian document and the work of an Apostle the Fourth Gospel can not be taken independent of the other sacred writings; for in the nature of things it must sustain a direct relation to the rest of the New Testament, and espeIt must be regarded with grave cially to the Synoptics.
Tlic
the Synoptics.
151'
another.
doubts that the four Gospels are designed to supplement one It is more reasonable to assume that each of the
Gospels completes in its own way the subject it introduces; although the whole set forth the fulness of the life of Christ. So far as the effect is concerned the Fourth Gospel might be regarded as supplemental to the Synoptics; but its fulness The independent original forbids that it was so designed.
character of the
work
is
and to
it
we owe
of the
life
Lord, as well as some of his most important discourses, but also the exhibition of his ministry from the very beginning, the extended account of his labors in Judea, as well as an accurate chronological sequence of events.
And
of
still
greater
importance
life
the communication of the deepest and highest self-revelations of the Lord, and the exhibition of the whole
is
tuition.
I.
Synoptics.
Every one who has carefully read the four Gospels must have been impressed that there is a general difference between the Fourth and the Synoptics that reaches throughout their whole composition. There is an impression that the two convey a difference in the duiation, the scene, the form, and the substance of Christ's teachings, and also in regard to the circumstances under which they were composed. The latter
difference
furnishes the
The
study of the New Testament brings to the student a discusIn the early sion of such things as belong to all the Gospels. the Fourth Gospel at variance with Church no teacher found
the other three.
The
all
be compared.
152
a.
Staciij
Limited range of
Fourth Gospel.
So far as the purpose of the Fourth Gospel is concerned, but taken as an external history it forms a complete whole It is not a Biography, but it is obviously very incomplete. decidedly a Gospel, based upon facts which have a permanent bearing upon the salvation of the world. Its fragmentary character is seen in the notice of periods of teaching of undefined length, narrating no more than the occurrence: "After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized (iii. 22), making and baptizing more disciples than John " (iv.
; .
. .
See also iv. 54, vii. 1, x. 40-42, xi. 54). In the last pas54) Jesus appears to have retired for a period, but in the others imply action and continuous labor in Judea, Galilee, and Perea, of which the Apostle has preserved no de1-3.
sage
(xi.
tails.
There are frequent general notices of "signs" and works " which find no special recital " Many believed on See his name, beholding his signs which he did " (ii. 23.
"
:
also
iii.
These passages open glimpses of a variety and energy of acOf all that the Lord did at tion on the part of the Savior. Jerusalem St John has only noticed the cleansing of the temOf the healings of the sick in Galilee, he records but ple. He tells us nothing of "the disciples in Judea" (vii. 3) one. who might desire to see works such as Christ wrought in
fair appreciation of these things will leave other places. no doubt that the Apostle omitted far more events than he reHe expressly declares lated out of those which he knew.
"
Many
disciples,
other signs therefore did Jesus in the presence of the which are not written in this book" (xx. 30). It is
it
St.
John's
disci-
ples that the greatest " signs" were not recorded for fear that " the world could not contain " or believe them, as seems
the Synoptics.
153
w^as
The abrupt breaks in the narrative prove that the Apostle guided by something entirely difterent from a purely his22, V. 1, vi. 1)
toric performance.
(iii.
The simple phrase, " after these things " is used to mark an interval in time and
the Synoptics.
for,
place.
b.
Limited range of
but point to earhe heard that John was delivered up, he withdrew into Galilee" (Matt.
lier
"Now when
iv. 12);
Now
after that
John was delivered up, Jesus came Gospel of God" (Mark i. 14).
These words have force only on the supposition that there was an earlier ministry in Judea which is deliberately passed over (comp. Jno. ii., iii.). The Sermon on the Mount impliessome previous teaching in Judea in which the character of the Scribes and Pharisees has been revealed. It is improbable that their " righteousness" would have been denounced (Matt. V. 20) unless the Lord had met and proved them in the seat of their power. More instructive is the great episode in Luke (ix. 51-xviii. 14) which shows how much material was
at hand.
c.
The
and
St.
John.
The
optics
is
marked but not so great as exaggeration has dethem to be. The differences may be conveniently grouped under two heads the iii'st relating to the scene and extent of Christ's ministry and the second to the view given
scribed
:
of his Person.
1. With regard to the scene and extent of Christ's ministry has been urged that the Synoptists represent the Lord's ministry as lasting for one year only, and includes but one Passit
Jerusalem, while St. John describes the ministry as extending over three years, and includes three
visit to
visits
it
to Jerusalem.
In taking these
in
must be borne
mind, in the
; ;
154
first
Study of
the
Gospel of
St.
John.
place, that the four Gospels are incomplete and fragmentary, as has already been noted. There are gaps in the Synoptic narratives, and in them is plenty of room for all So also, in the spaces left by that is peculiar to St. John. carefully arranged scenes, there is plenty St. John, between his
of room for all that is peculiar in the Synoptics. Even if all be pieced together there still remain large insterstices which could have been pre-occupied. It would then be reasonable
to
assume that there is no difeculty in that there is much of the Fourth Gospel having no parallel in the other three. Regarding the uncertainty of the date and duration of the Lord's public ministry there exists no contradiction. In the Synoptics it is nowhere recorded that the ministry lasted
only for one year. The three Passovers of St. John compel the admission of over two years to the ministry of Christ. But nowhere does St. John declare or imply that he has
mentioned all the Passovers within the period. That the four Gospels do not limit the ministry to a definite period is not only evident from their own testimony, but also from the impressions of the early Christian
Fathers.
Irenseus
until he
testifies
that our Lord fulfiled the office of a Teacher forty years old, " even as the Gospel and all the elders bear
witness,
was over
who
5).
Asia, that
e.
consorted with John the disciple of the Lord in this down to them " {Heer. B. ii,
Irenseus Christ's ministry
thirty years of age
com(Luke iii. 23) so that he gives it a duration of about ten years on what might be affirmed as very high authority. It may be affirmed with
xxii.
;
for the
fifteenth
year of Tiberius
and ended not later than a. d. 37, when Pilate was recalled by Tiberius -shortly before his death. Indeed Pilate found that Tiberius was dead when he reached Rome the recall probably having taken place in a. d. 36; and the
Luke
1),
Passover of
fixion.
a. d.
36
is
is
the latest possible date for the Crucinot given with precision by any of the
Chronology
the Sy^ioptlcs.
155
The
was a minor consideration with them. John spreads his narrative over a longer
will cause a difficulty
period than
Gospels.
2.
only to those
The second
urged
is
of Christ. It is claimed that in the Synoptics Jesus is represented as a great Teacher and Reformer, witli the power and authority of a prophet, who exasperates his countrymen hy
Fourth Gos-
who
by the extraordinary
and that they which are enforced and illusThe Fourth Gospel contrated by parables and proverbs. tains many and intricate discourses, inculcating deep and spiritual truths, which are enforced by constant reiteration, hut devoid of illustrations by parables properly so called. These differences are to be discussed with a careful view to the peculiarities of St. John's own temperament, and the circumstances under which he wrote. The main features of St. John's character have been His temperament would affect treated in a former chapter. his choice of incidents, discourses, and the mode of narrating them. Although the Holy Spirit should bring to his remembrance all that had been said to the disciples (xiv. 26), yet such guidance would work with, rather than against, the mental endowments of the person operated upon. The intensity of St. John, both in thought and language, both in devotion and sternness, is in the Gospel. The circumstances under which he wrote were very different from that governing the Synoptists. Christianity had rapidly grown from infancy to manhood. Bold speculations had been mingled with Christianity, and efforts had been made to subvert the true faith. Between the Jew and the Christian the great gulf had
to be simple, direct,
them
15G
Study of
the
Gospel of
St.
John.
been further widened, and an extreme hostility had arisen. Other troubles rapidly came to the fore and a Gospel was needed which could meet the changed condition of society, both in its external and internal relations, and one obviously
;
very different from those which had suited the infancy of the Church. The reverent mind will trace the hand of Providence in that the " beloved disciple," the Apostle John, was
preserved to meet the crisis. The careful student of the history of the second century of the Christian Church has observed that St. John fully and completely met all the require-
ments.
d.
The coincidences of
the
the Synoptics.
The correspondences- between the Fourth Gospel and the The similarity in most cases is too
subtle for the picture in the Fourth Gospel to have been drawn from that of the Synoptic account. The common in-
cidents with
1.
which they deal are the following The Baptism of John (St. John adds the mention of
i.
19
the questions,
v.
20
28
32
timony
2.
26).
the five
The feeding of
rs. 5,
thousand
vi.
(St.
John
was near"
the command miracle and the retirement of Jesus, v. 14). the issue of the 3. The walking on the sea (St. John mentions the disthe result). tance, vi. 19; the feeling of the disciple, v. 21
Andrew,
4.
The anointing
days before
7,
at
Bethany
(St.
xii. 1, six
the
Mark
and
Judas,
vs.
4,
the
of the action,
v. 3).
(St.
time, on
the next
ment of the
6.
Pharisees,
I^ast
19).
(St.
The
Supper
the Synoptics.
157
v.
Apostles,
28
way).
The Betrayal (xviii). The Trial (xviii). 9. The Crucifixion (xix). 10. The Burial (^St. John notices the action of Nicodemiis, xix. 39; the Garden, v. 41). 11. The Resurrection (xx). In each case of the parallels St. John adds such details which appear to mark his personal knowledge; nor in the Synoptics do they appear to have been drawn from a foreign
7.
8.
source.
12. Implied acquaintance.
The passages
in
which
St.
John
numerous.
i.
Capernaum the later residence of Christ. The family of Christ (comp. vi. 42, vii. 3, xix. 25). 19. The false accusation (Matt. xxvi. 61). iii. 24. The date of John's imprisonment (Matt. iv. 12; c'omp. John iv. 43).
ii.
40.
46.
vi. 3.
19.
32.
The general effect of John's preaching (Matt. iii. 5). The circumstances of the Lord's Baptism (Matt.
iii.
16).
is
Simon Peter
well
known.
ii.
23).
12.
xi.
62.
67.
Retirement to "the mountain." The Ascension. "The twelve" (comp. vs. 13, 70, xx.
of the Jews." Barabbas suddenly introduced.
24).
1, 2.
xviii. 33.
are well
known.
40.
xix. 25.
There are also several coincidences in the use of imagery l:)etween the Fourth Gospel and the Synoptics, and many sayings of which the substance is common to them.
158
Common
iii.
Imagery.
29.
iv. 35.
xiii.
4.
1.
XV.
2.
The Bride and the Bridegroom (Matt. ix. 15). The harvest (Matt. ix. 37). Serving (Matt. x. 24, Luke xii. 37, xxii. 27). The vine (Matt. xxi. 33). The unfruitful tree (Matt. vii. 19).
Common
iv. 44. vi. 69.
Sayings.
vi. 4,
xii. 25.
xiii. 16.
20.
2.
xiv.
Matt.
xiii. 57,
Mark
Luke
iv. 24.
Luke
xvii. 33.
Luke
vi. 40,
Matt.
x. 24.
Luke
x. 16).
Some
i.
23. " I
am
Make
iii.
straight the
26. " I baptize
way
of the Lord."
. . .
with water. He that cometh after me, the latchet of whose shoe I am not worthy to
unloose,"
32. "
43.
5.
8.
V.
Descending as a dove." " Follow me " (Matt. viii. 22). " Enter into the kingdom of God." " Arise, take up thy bed, and walk " (Mark
;
ii.
9).
vi. 20.
viii.
xii.
xix.
" It is I be not afraid." 52. " Taste of death " (Mark ix. 1). 5. " To be sold for three hundred pence and given to the poor " (Mark xiv. 5).
''
13.
Hosanna, blessed
the Lord."
is
xiii. 21.
"
38. "
One of you shall betray me." The cock shall not crow till thou
thrice."
shalt
deny
me
3.
"Hail, King of the Jews." He saith unto them. Peace be with you."
the Synoptics.
159
160
Study of
17. 22.
27.
the
Gospel of
XX.
St.
John.
_
_
xi.
28.
3, 6.
xxiv. 12 (the
xxii. 23.
xxii. 3.
reading
19.
is
doubtful).
xxiv. 36.
These connections prove nothing as to the direct literary relation of the two Gospels, nor do the few significant words which are common to both but they clearly show the currency of a form of the Apostolic Gospel with characteristic features approximating those in St. John.
The Fourth Gospel and the First Epistle of St. John. The correspondences between the Fourth Gospel and the First Epistle of St. John are so marked that it would be more difficult to believe that both were written by two per-,
II.
While the resemsons than to believe in one authorship. blances in form and thought are very striking there are suf:ficient
characteristic differences
in the style;
If
the date of the Epistle is a. d. 68, and that of the Gospel A. D. 80 or even later, a period of a dozen or more years, especially in such a nature as that of St. John, would make changes more or less striking. The Gospel teaches both the humanity and the divine glory of Jesus, with the
latter
predominating, and the former is a special feature of the The Epistle urges the doctrine that " the Christ is Epistle.
Jesus," and the writer presses his argument from the divine to the human, from the spiritual and the ideal to the human.
On
Christ,"
the other hand the burden of the Gospel is "Jesus is the and the argument is from the human to the divine,
historical to the spiritual
from the
and the
ideal.
While
this
be only diflerent modes of expressing the same truth, yet that mode may be necessary from the documents them-
may
The Epistle in its true character is a treatise, and its method must be governed not only for its object, but also One belongs to the for the class for whom it was intended.
selves.
John.
161
The
changed circumstances under which they were written. In the Gospel the "coming" of the Lord (xxi. 22) and " of the last day" (vi. 40,44) and of a judgment (v. 24-29) are touched upon generally in order to preserve the force of the teachings; while in the Epistle "the manifestation of Christ" (ii. 28) and his " presence " stand out as clear facts of history. They were to know it was now " the last time " because antichrists had come (1 Jno. ii. 18, 19). Evidently reference is here had to the predictions of the Lord as given in the Synoptics (see Matt, xxiv., etc.). The diflerence and the difficulty consist
case.
There are Christian doctrines specially taught in the which are more clearly brought out. Among these may be noted that of propitiation (1 Jno. ii. 2, iv. 10); the confession of sins (i. 9), and the office of the Lord as Advocate (Paraclete) (ii. 7). It must also be noted that no use is made in the Epistle of the language of the discourses in John iii. and vi. However the "Unction" (1 Jno. ii, 20, 27), is given as an interpretation of the gift of the spirit which
Epistle
Christ
erally
had promised.
the closest parallels
it
By comparing
will
be found, genare
speaking, that
the Apostle's
own words
more
formal in expression than the words of Christ which he records. In the Epistle the words of the Lord have been
moulded
nection
;
into aphorisms, thus breaking their historic conalthough its language, in the main, is direct, abstract,
The
contrast
may
:
be illustrated by two
he that followeth me have the light of life " (John viii. 12). " This then is the message we have heard of him, and declare unto you, that God is light, and iu him is no
shall not
am
walk
11
162
darkness
the light,
"
at all.
Study of
the
Gospel of
St.
John.
is
...
me
If
we walk
in the light as he
(1
in
we have
John
i.
5, 7).
" Whosoever denieth the Son, the same hath not the 23). Father; but he that acknowledgeth the Son hath the Father
He
that hateth
hateth
my
also"
(1
Jno.
ii.
23).
consists in the atmosphere of the two In the Gospel St. John once more lives in the veritable presence of Christ and of his immediate enemies, yet bringing out the significance of the events not fully understood at the time he wrote. In the Epistle the Apostle treats freely the truths of the Gospel in direct conflict with the char-
The
difference
books.
own
time.
III.
The Relation
of the
the term(Rev.
Rome
xiii.
presupposed in the narrative. Many critics have claimed that the difference between the Fourth Gospel and the Apocalypse is so great, that if St. John wrote close examthe one, he could not have written the other. proves that these differences are more suination of the text The latter was written in the midst of the perficial than real. horrors of the first persecution, when St. John was comparatively young, and all the passionate fire of his nature was The Gospel was written thrown into this ecstatic vision. much later; and both for purposes occasioned by circumEven Baur himself, the very stances radically different.
20-24),
is
front of the
critics,
finds
points of contact between the two writings, though he thinks the writer of the Gospel purposely imitated the Apocalypse
" It can not be denied," says Baur, {Das Christenthum). "that the evangelist wished to give his book the authority of the Apostle who wrote the Apocalypse, and so assumed the same intellectual position. There is not merely an outward
The Relation of
the
Fourth Gospel
to the
Apocalypse.
163
support in the name of the highly revered apostle, but there are not wanting- many internal resemblances between the Gospel and the Apocalypse. In fact, one must admire the
deep genial sympathy and the delicate skill which the writer has shown in the Apocalypse elements, which could be developed into the loftier and larger views of the evangelist. He has thus spiritualized the Book of Revelation into a Gospel." The coincidences and relation of parts between the two productions are even much greater than Baur and his school are
willing to admit.
We are
and
in
was a Boanerges.
full
He was moved
is
teachings of Jesus.
The Apocalypse
one who was outward discrepancies, there are strong resemblances in the compositions, which may be summed up under the headings of Diction and Metaphors.
the
1. The first consideration is that of word " Logos " to denote a person is
i.
(John
1, 14).
IsTo
The use of John other 'New Testament writer uses it. The
Diction.
peculiar to St.
same phraseology
the
is employed in the Apocalypse; for in speaking of Jesus, the revelator says: ''His name is called
Word of God" (xix. 13.) The favorite expression of the Gospel, bearing witness, for declaring of the Gospel, and witness, record, or testimony, for the truth declared, is very .comin the style of
mon
lypse
John
(i.
7, iii. 11,
Turning to the Apocasame phraseology prevails. The Revelator "bears record of the word of God, and the testimony of Christ" (i. 2) he was banished to Patmos for the word of God and the testimony of Christ {v. 9); the souls under the
we
164
altar
Study of
the
GosjkI of
St.
John.
were
they held
the
XX.
word of God and the testimony which and the saints overcame the accuser " by
word
4,
of their testimony"
18, 20).
xxii.
The Gospel
See also xix. 10, with the words, testifieth of these things" (xxi. 24);
(xii.
11, 17.
closes
said, "
He who
testifieth
was very common for St. John to use hour for time, or season, as " Mine hour is not yet come" (ii. 4) " The hour cometh and now is when the true " worshippers shall worship the Father in spirit and in truth
;
(iv.
23.
See also
This
is
also a
The
use of the words overcome and overeometh, for successful perseverance in the Christian duties in the midst of trials and dangers, is another peculiarity of the Apocalypse.
For instance
To him that overeometh will I grant to sit with me in my throne, even as also overcame, and am set down with my Father in his throne " (iii. 21. See also ii. 11, 17, 26, iii. 5, 12, This manner of speech appears strikingly in the xxi. 7). First Epistle (ii. 13, 14, iv. 4, v. 4, 5). There is one fact in regard
"
the crucifixion that John only has recorded, viz., the piercing of the Savior's side with a spear (xix. 34-37), to which he applies the prediction of Zechariah " They shall
to
:
There is no look on him whom other instance in the New Testament where this fact is mentioned save once in the Apocalypse (i. 7). While in itself this may be only an unconscious coincidence, yet when taken with similar instances it strongly bears the impress of one hand. There seems to be not only the recognition of the fact of the piercing of Jesus' side in both cases, but that they that
they have pierced "
(xii. 10).
pierced
him should look on him. Passing over this phase of the argument we come to the following consideration 2. The second argument is the characteristic resemblance
:
in Metaphors.
As
and his truth under the figure of Light. This was impressed upon the mind of St. John during the whole of his life. He
The Relation of
incorporuted
it
the
Fourth Gospel
to the
Apocalypse.
165
metaphors of the Apocalypse. Of the New Jerusalem he said " The city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof: and the nations of them which are saved shall walk in the light of it"
into the
:
See
also,
John
i.
4, 5, 7, 8, 9,
i.
iii.
7,
ii.
use of the phrase "Sons of God" portant feature " But as many as received him, to
The
he power to become the Sons of God, even to them that beon his name" (John i. 12); "Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God" (1 Jno. iii. 1). In the Apocalypse we read, " He that overcometh shall inherit all things; and I will be his God, and he shall be my son " (xxi. 7).
lieve
The
Apocalypse
prevailing character in which Christ appears in the is that of a Lamb (v. 6, 8, 12, 13, vi. 1, 16, vii, 9,
10, 14, 17, xii. 11, xiii. 8, 11, xiv. 1, 4, 10, etc.).
This figure
Behold the Lamb of God which taketh away the sin of the world" (i. 29, 36. If it be objected that the same Greek word is not used in both books, it is replied that the idea is the same). There are but two instances in the other books of the l^ew Testament in which Christ is represented by the word Lamb (Acts viii. 32, 1 Peter Turning from this point, we find that the Revelator i, 19). represents the Church as the Bride and Jesus as the Bridegroom. "And I John saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband " (xxi. 2); " Come hither, I will show thee the bride adorned for her husband" (y. 9. See also xxii. 17). This metaphor occurs in no other place in the New Testament except in the Gospel of John. It came originally from the Baptist " Ye yourselves bear me witness, that I said,
occurs in the Gospel
:
"
sent before him he that but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly, beI
am
am
the bridegroom
166
Study of
the
Gospel of
:
St.
John.
therefore
is ful-
this
my joy
Here unquestionably, Christ' was the bridegroom and the Baptist was the bridegroom's friend, who rejoiced to hear his voice. John is the only one of the Evangelists who recorded this, and it has a direct tendency to fortify the one authorship of the two writings. Among the most beautiful metaphors of the Apocalj^pse is that of icate7\ used to represent truth and its infiaences. The following description of the felicity of the redeemed is both beautiful and striking: "For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes" (vii. 17). Again: "And the Spirit and the bride say. Come. And let him that heareth say, Come. And And whosoever will, let him let him that is athirst come. of life freely" (xxii. 17). This same doctrine take the water is strikingly represented in the Gospel of St. John by "living water," of which if the thirsty drank, they should thirst no more (iv. 10-14. See also vii. 37, 38). John is the only one of the New Testament writers who has given the metaphor
28, 29).
With the exception of Hebrews manna that was kept in the temple
ix. 4,
is
referred to,
manna
is
mentioned in no part of the New Testament except in St. John's Gospel and the Apocalypse (see John's Gospel, vi. 31, 49, 58, Rev. ii. 17). St. John is the only ISTew Testament writer who has preserved the metaphor /oo^ as a figure of the Gospel. "He gave them bread out of heaven to eat" (John vi. 32); " The bread of God is that which cometh down out of heaven" (v. 33); "I am the living bread" {v. 51). The same figure occurs in the Apocalypse: "To him that overcometh will I give to eat of the tree of life, which is in the midst of
the paradise of
dise of
God"
all
Of
God" (ii. 7). The "tree of life in the parabut another metaphor for the heavenly bread. the New Testament writers, St. John has given the
is
The Bdation of
the
Fourth Gospel
to the
Apocalypse.
167
most prominence to the metaphor of blood to represent the cleansing power of divine truth. In this sense there is scarcely any mention of blood by any other writer. It is the purifying power of the truth to which John refers when he
says
:
"And
spirit,
The blood of Jesus Christ his Son cleanseth us from all sin " (i. 7). The metaphor is continued in the Apocalypse " Unto him that loved us, and washed us from our sins in his own blood" (i. 5) " Thou art worthy to and hast redeemed us to God by thy take the book " (v. " Have washed their Tobes, and made them blood 9)
"
:
born of water and the Spirit " (John iii. 5) was being cleansed by divine truth. With one exception (Matt, v, 6) St. John is the only evangelist who uses hunrjer and thirst as metaphors to represent the need which the human soul hath for the truth of Christ. " Jesus said unto them, I am the bread of life he that cometh to me shall never hunger; and he that believeth on me shall never thirst" (John vi. 35). To this agrees the metaphor in the Apocalypse " They shall hunger no more, There may be many other neither thirst any more " (vii. 16).
(vii. 14).
;
:
Lamb "
Being
"
strong points omitted, but these will amply illustrate the striking peculiarities of the two. Comparisons in points of doctrine
have been purposely omitted, because the books of the New Testament essentially agree with each other in this respect. However a comparison of the manner in which the doctrine oi judgment is stated in the Apocalypse, with the manner in which it is stated in the Gospel of St. John, will confirm the opinion that the Apocalypse and the Gospel were the product of one hand.
b.
may be found important contrasts in their subjectmatter and their modes of dealing with common topics. In
168
Study of
the
Gospel of
St.
John.
is
por-
or Christ
Judaism, with idolatry, with the Roman empire false prophecy in the Gospel it is conceived in its essence as a continuous conflict between light and darkness. The Apocalypse gives a view of the action of God in regard to men, in a life full of sorrow, and of partial defeats, and cries for vengeance. The Gospel gives a view of the action of God with regard to Christ who establishes in the heart of the believer a Presence of completed joy. In regard to Judaism the contrast assumes a special form. In the Apocalypse, under the image of Judaism, the triumph of
with
false
allied
with
Christianity
is
described.
(iii.
that there
contrasts,
is
and the ideal worship (xx. 6, no longer any temple (xxi, 22).
In the Gospel
Christianity
forth
But these is proclaimed as the absolute truth. however much they may be multiplied, are drawn by certain environments, one previous to and the other
The subsequent to the overthrow of the Hebrew polity. Apocalypse was addressed to seven churches in the most Judaizing fraction of Asia Minor, all of them within eighty
miles of Ephesus.
The phraseology
of the
book
is
largely
borrowed from the Old Testament, and in its treatment is the most characteristically Hebraic of any of the New Testament writings. It is less developed in thought and style than the Gospel. The crisis of the Fall of Jerusalem exIn the plains the relation of the Apocalypse to the Gospel. Apocalypse that " coming " of Christ was expected, and painted in figures, and in the Gospel the " coming " is interpreted.
The
Text.
169
CHAPTER
VI.
The Revised Version of the Bible of a. d. 1884, owing to some of the startling changes in the text, has aroused much attention relating to the history of the documents which
have been preserved. This is a healthy state of affairs. The attention of every one should be quickened on every question relating to the Book of Books. Inquiry should be aroused, because no one can investigate without learninof somethiner, and the rusult will be the laying aside of unreasonable prejudices, and clear perceptions of the truths revealed will be received.
I.
The Text.
St.
The John
materials for determining the text of the Gospel of are, as in the case of the other Gospels, and of the
books of the
Testament generally, ample and varied. It most important authorities in which the Gospel of St. John is preserved. These are in Manuscripts, the copies of the Scriptures in the original Greek, over fifteen hundred of which are in existence. The oldest copies of the Bible in the world are named respectively the Vatican, Sinaitic, and Alexandrian Manuscripts; and curiously enough in the possession of the three great branches of the Christian Church. The Vatican {Codex B) is in the Vatican
will be sufficient to notice the
New
Library at
Rome;
Greek
Church at St. Petersburg and the Alexandrian {Codex A) belongs to Protestant England, and is kept in the manuscript room of the British Museum.
Codex Vaticanus (B) belongs to the 4th century. It hundred leaves of the finest vellum, about a foot square, bound together in book form. Although fifteen hundred years have elapsed since it was written, it is
a.
170
still
Study of
perfectly clear
the
Gospel of
St.
John.
and legible. It contains the entire Gospel John. of It was b. Codex Sinaiticus. (J^) belongs to the 4th century. discovered by Tischendorf in 1859, at the monastery of St. Catherine on Mount Sinai. It is written with four columns Its characteristics are probably of Palestinian orito a page. gin. It contains the entire Gospel of St John. It c. Codex Alexandrinus (A) belongs to the 5th century. was presented to Charles I. of England, by Cyril Lucar, PaSt.
in
late to
St.
John's Gospel.
d. Besides these there are Codex Ephrcemi (C) of the 5th century in possession of the Royal Library at Paris. As to the Gospel fragmentary. Codex Bez(E (D) of the 6th or 7th century, given in Con1581, by Beza to the University Library at Cambridge. and xviii. all of St. John's Gospel except i. 16-iii. 26 tains Codex Regius 13-xx. 13 has been supplied by a later hand. It is^ kept Parisiensis (L) belongs to the 8th or 9th century. It contains the whole of the Fourth Gospel except at Tours. Among the ancient versions we have the xxi. 15 to the end. Old Syriac (Curetonian) 2nd century, four fragments of the
;
Gospel. Gospel.
The whole
Harclean Syriac
(a revision
Vulgate Latin (mainly a revision of the Old Latin by Jerome, a. d. 383-5) 4th century. The whole GosMemphitic (Coptic, in the dialect of Lower Egypt). 3rd pel.
century.
of
The whole Gospel. Thebaic (Sahidic, in the dialect Upper Egypt), fragments of which have been published.
Among
1380; Tyndall, 1534; Cranmer, 1539; Genevan, 1557; AngloEhemish, 1582; Authorized, 1611 Revised, 1884.
;
Inteiyolations.
171
II.
Interpolations.
taken in adulis now generThe external evidence ally conceded to be an interpolation. may be thus briefly summed up It is omitted by all the oldest Greek MSS. with one exception, and by a considernarrative of the
vii.
The remarkable
woman
53 to
viii.
11)
able
number
of the later
a very
is
ancient text.
In
the 7:)assage
marked by
asterisks or obeli.
d.
it,
observes that
genuine.
not found in "the accurate copies," oris obedized in them, and that therefore it is not to be counted
it is
In one MS.
it is
and
It is omitted by important Latin copies, by the Egyptian versions, the Old Syriac, the Gothic, the best MSS. of the Peshito, and of the Armenian
in ten others at
other places.
versions.
lian,
It
as a part of the
Gospel by Tertul-
Origen, Theodore of Mopsuesta, Chrysostom, Cyril of Alexandria, nor is there any evidence that it was known to
Cyprian or Hilary.
The
earliest
Greek text
text.
(that in
it
D)
is
dift'ers
omitted by the oldest representatives of every kind of evidence (MSS., and the critical character of the text is versions, fathers) such as to distinguish it from the rest of the book with which it is connected. On the other hand it is found in Codex D and in the mass
;
common
In short,
of the later uncial and cursive texts Jerome says it was found in his time in many Greek and Latin MSS.; in the Gospel ac;
cording to
St,
John
in
;
in
used as a part of the Gospel by Augustine and Ambrose, and read in the service at Kome in the time of Gregory the Great. Here it should be observed that Codex D is conspicuous for additions similar in
character to this narrative, though less in extent, and some of which obtained wide currency Jerome did not speak on crit;
in the Ethiopic
172
Study of
the
Gospel of
St.
John.
the early Latin copies are just those which admitted interpolations
is
a lectionary, and
not earlier than the 11th century. The internal evidence shows that the language of the narrative is different from that of St. John hoth in vocabulary
-
and
structure.
narrative
is
alien
from
St.
John, and akin to that used in the Synoptics. It is true there was a narrative similar to this preserved by Papias, and was Paalso found in the "Gospel according to the Hebrews." pias collected traditions illustrative of "the oracles of the Sometimes interpolations were first written on the Lord," margins, and afterwards incorporated into the text. The genuineness of the xxi. chapter has been called in The words of John xx. 30 have been supposed to question. form the evident close of the Gospel and the remainder to
;
careful estimate of the total bear traces of spuriousness. structure of the Gospel leads to a plan which constitutionally includes the 21st chapter. In this view we distinguish the Pro-
The
style
and
pel.
There
is
III.
The Literature
of the Gospel.
The works
numerous.
all
It
relating to St. John and his writings are very would be out of the question to mention
this
of
them
in
place,
or even
to
give
an
outline
part, at-
The Literature of
the Gospel.
173
The
first
commentary on
is
St.
who
commentary on St. John have been brought together by Grabe in the second volume of his Spicilegium. The manner in which he treats the book shows that he regarded it as of divine author125.
ity in the minutest details.
The portions of
The Commentary
first five
of Origen
was written
at the instiga-
books written
:
at Alexandria, a. d. 225.
work on the entire Gospel (John's) only twenty-two volumes have come down to us." At present there remain nine books, and fragments of two
(JEccL Hist. vi. 24) says
"
Of
others.
Didymus of Alexandria, very little has come down to us. The eighty-eight Homilies on the Gospel, by Chrysostom, have been translated in the Oxford " Library of the Fathers." Augustine's one hundred and twenty-four Lectures on St. John have been translated by Gibb. The Comdore of Heracla and
mentary of Cyril of Alexandria has been translated by Pusey. With Cyril the line of great patristic interpreters of St. John
ends.
Coming
ries
to
foreign
commenta-
have been published in English Bengel, Godet, Luthardt, Meyer, Olshausen, Tholuck, Lange. Of these probably Lange, Meyer and Godet rank the highest. Among original English commentaries the most noted are Alford, Dunwell, McClellan, Watkins, Wadsworth, the Speakers, and the Cambridge. Other books have been of very valuable assistance, such as EHicott's " Historical Lectures on the Life of our Lord," Liddon's " Bampton Lectures," 1866, Sanday's "Authorship and Historical Character of the Fourth Gospel," and " The Gospels in the Second Century," Westcott's " Introduction to the
174
Study of
the
Gospel of
St.
John.
Study of the Gospels," and "An Introduction " to the " Speakers Commentary on St. John," Norton's " Genuineness of the Gospels," Abbott's " External Evidences of the Authorship of the Fourth Gospel," Fisher's " Essays on the Supernatural
Origin of Christianity,"
etc.
CHAPTER
Whether
Greek or
not,
VII.
interlinear literal
he certainly should be equipped with a good It translation of the New Testament. brings to view certain points of interest that no other translaAs an illustration take the tion has ever pretended to give. " master," which is used in the Authorized Version to word translate six difierent Greek words, all bearing different shades
of meaning; the
word "judgment"
"for"
eighteen,
Greek words
twelve,
in
"by"
eleven,
"in"
fifteen,
"
on " nine; and so of many others. The Greek text of the Fourth Gospel
given with an
be in order to be useand in the margin the Authorized Version, divided into ful paragraphs to correspond to the Greek text. In the notes are given not only the various readings of six different editors of
the Greek Testament, but also these variations in English whenever the sense is affected thereby, but without attempting in every case to give all the minute shades of meaning which a Greek scholar might attach to them. Many of these variations
may
may be thought to be of no great importance, descendeven to the different spelling of the same word but from ing All this they rise to variations of the greatest importance.
;
The Greek
are
Text.
175
revelation.
The Greek
which
is
as the edition of the one often called the Received Text, although later than the Authorized Version, its readings are
the one
is
Elzevir, 1624,
given in the notes, and marked E. In the main both are the same, and either of them may be called the Textus Receptus.
Of each of the editors referred to in the notes the following remarks may be of use
:
a.
Griesbach.
This
scholar brought out his last comIn critical labors he excelled by far
He
and then These were the Alexandrine, the Western and the Byzantine. In the first he
dealt with each family as a witness.
He
classified the
MSS.
B, C L of the Gospels the Egyptians and some lesser versions. The second he represented by D of the Gospels and Acts, by those that contained a Latin as well as Greek text; the Old Latin and the Vulgate, and quotations in the Latin Fathers. The Byzantine recension embraced the great mass of other MSS., the Versions and the
Greek Fathers. He attached the most importance to the first two. Where two of these families agreed in a writins:, that settled the text in his judgment, although the rule was not
always rigidly carried out.
In his larger editions Greisbach
encumbered his text with different readings, making them as more or less probable. In 1805 he published a smaller edition which represented his final judgment on all points, devoid of these gradations in his text. It is from this edition the readings in the notes are taken.
b.
Lachmann.
This
much
He
evidence, because they dated below his fixed period. did not seek to discover the " original " text in name so
176
Study of
fhe
Gospel of
it
St.
John.
much
was
He
would have had but little in any was he often had but four Greek copies, in some places three, and in some two, and in parts of the Revelation but one. To his scanty stock of evidence he added old Latin His smaller edition of the ]^cw Testacopies and Fathers. ment appeared in 1831, and the larger, in two volumes, in 1842-50. At first he was misunderstood and severely critithe fourth century, or he
shape.
As
it
but since his work has been better understood, he has always held a place among the principal editors of the Greek Testament. For a long series of years this critic inc. TiscHENDORF. dustriously worked at the New Testament, deciphering and Four main recensions of his text may be discollating MSS. dating respectively from his editions of 1841, 1849, tinguished, From the mass of critical material used the 1859, 1869-72.
cised,
edition of 1849
may be
portant
that of 1859
other editions by coming nearer to the received text; in the eighth edition the testimony of the Sinaitic MS. received
great weight. The readings of the Vatican MS. were given with more exactness and certainty than liad been possible in the earlier editions. The final edition of his labors will not
it
sums up a vast
series of
most im-
portant services to Biblical study. This critic for thirty years industriously d. Tregelles.
worked at his New Testament and in collecting MSS. for it. The great edition of Tregelles appeared in 1857-72, and rests
exclusively on the most ancient authority, resembling Lach-
mann's work
materials.
e.
in conception,
Greek Testament was completed in 1861, and occupies the first rank among English " The text which I have adopted," says this editor, editions. "has been constructed by following, in all ordinary cases, the
Alford.
scholar's
This
177
united or preponderating evidence of the most ancient authorities; in cases where the most ancient authorities do not agree
nor preponderate, taking into account later evidence; and in cases where the weight of diplomatic testimony is interfered with by adventitious circumstances (such as parallelism or the like) applying those principles of criticism which appear to furnish sound criteria of a spurious or genuine reading. The object of course is-, in each case, where evidence is divided, to
mount
in other words, to discover some word or some arrangement which shall account for the variations, but for which none of the variations will account " {vol. i., c. vi., sec. As there have been several editions of his work, the i. 18). date is given of each volume from which the collation has
variations sprung
been taken.
b. (vol.
i.,
Wordsworth.
p. xiii.),
is
In his Preface to the New Testament bishop Wordsworth says: "The text of the
not a reprint of that received in any imTestament. The editor has endeavored
present edition
pression of the
New
which have been supplied by others, and to offer to the reader the result at which he has arrived after an examination of those collaHe feels it his duty to state, that he has not tions. far from the text commonly received, as has been deviated so done in some recent editions." From the foregoing summary it will be seen that each of the editors took up more or less a different line. Lachmann was the first to cast aside wholly the received text, and Wordsworth has taken it up again. Though the editors had each his own plan, in some places, all came to one conclusion, pointing out that the common Greek text ought to be abandoned for the one they give. In such a cas^ the reader would
.
be justified in taking their united verdict. The date at which work should be remembered for since the time of Lachmann the Codex Sinaiticus (a verv important " 12
the editors did their
;
178
factor) has
St.
John.
been discovered.
If Laclimanii
and Wordsworth, their readings possibly vi'-ould have coincided more frequently with those of later editors.
II.
In the plan adopted the Greek words have invariably been kept in their right order, and where the interlinear English would not make sense in the same order, the words have been numbered to show how they must read. To prevent this numbering, and transposition, being increased unnecessarily, a few words are often made into a phrase. This has been done at the commencement of each sentence, where needed, two or more words being joined with a low hyphen. Where a Greek word occurs which the English idiom requires should vot be translated, the word stands alone with no EnIn some places, on account of the double glish under it. negative used in the Greek, a double translation is given, where they do not immediately follow one another.
III.
Marginal References.
The
ing
marked
in the text,
show-
how
loithin a note. posed by some editors but not by others, these latter may want to alter a word in the sentence. In such cases one tick stands shows the termination of the inner note. This mark for omit; and + for add; but in some places all the editors do not actually omit, some putting the word in brackets as doubtabrou [L] TTr"; which In that case it is put thus, " ful. Lachmann marks the word as doubtful, and Tischenmeans that dorf and Tregelles omit it. In some cases, all mark a word The mark [ ] apas doubtful, and it is thus put, [oe] LTTr. plied to the Greek or the editors in the notes always refers to readings which the editors point out as doubtful. They must not be confounded with the same marks in the English text
occurs
List of Signs
and
editions Used.
179
and
which always point out that there is no corresponding word in tlie Greek. In some places wliere a word is added by the editors, another English word is added in the note to show the connection of the new word.
notes,
Alford, vol.
i.
1868, vol
ii.
1871, voL
iii.
1865, vol
iv.
1862, 1870.
W
-j-
Wordsworth, 1870.
signifies
signifies signifies
an addition.
[ ]
cm omission.
in the interlinear translation, that there
is
as doubtful.
[ ]
signifies
how
tends.
^ Text. Rec. refers to both Stephens 1550 and E. The title of the Gospel is no part of the book
itself,
although found in very difl'erent forms in ancient authorities. The simplest form is given by the earliest authorities Accord:
ing
is
to
John.
The
MSS.
add the
"Of
the Gospel
:
according to John."
The printed
"The Holy
Gospel of the Preaching of John the Preacher." The English versions also give a variety of titles.
JOHN.
"JOHN
0.pxy
?IV
'HOLY
'GLAEl ^TIDINGS.
was '-^
^
j^aJ
[the^
QiOQ
\6yoq.
2 oirOQ
r)V
He waa in [the] beginning with '^V'^'i/^'*^'t'^''*^^'l; ^ 3 All things were made QsoV dl Kal X<^P'C CLVTOV aVTOV SySVETO, 3 TlaVTU by him and without q.^^^ ^^ things through him came into being, and without him hmi was not any thing - ~ , / , i,.x ,^ > ^, ^ v made that was made. tV O tySVETO OVOS yeyOVSV. 4 ev" aVT(ft (,UIJJ 4 In him was life and came into being not even one [thing] which has come into being. In him "life the life was the light ,~. ^ n > Ij 4W?y r]V TO (piOQ TOJV aVupWTTUIV' O KOtt TO <pU)Q SV of men. 5 And the light 'tJJ/," Bhineth in darkness; 'was, and the life was the light And the light in. of men. and the dai'kness com> '\ < > /^ Ty (Tkotk^ (paivei, Kai rj OKOTia avTO ov.KaTsKapsy. prehended it not. Mt, 'apprehended not. the darkness appears, and the dariness
^PXV
TTOug TOV^
L'^nnTnTwUh'Vod!
;
>
ii
,,
KM^,v.T
, /
>,-
>
^^
~.
.>
>
6 'EykvETo dvOpioTTog
6 There was a man wiK>se sent from
There was
man
Qeov,
God,
ovofia
''nai^s
avT(^ ""'IwawTjc:." 7 oliTog f/XOEv Big fiaprvpiav, 'iva fjiapTVa-witness. ^e came for J^^^^that he might __ saTeTamefor'awit! '^ ness, to bear fitness prjtyy Trepi TOV (pdJTOg, iva TTUVTcg TTKTTevaoxnv Si' avTOV.
^^
G^
men^^ thfough
but
jx^as sent
all
dW
but
.^
.
IVU fiapTVpTjay
TOV
s^gt
ij^g
to bear
witne.ss of that Light. (buirOC, 9 r/fat was the true Ught." Light, which lighteth
9 VV
.
everymanth-tcometh
^ aVOpuilTOV ipXOflSVOV
,
Wm
that he might witness concernine the ^ / , / O tO <pwg TO oXtjUcVOV (fXtJTtQej. TzaVTCt true 'the night tial vrhich lightens evarr
tjjg
lig^t,
.^
Eig
into
,
TOV
the
~
KOffflOV.
world.
> i
tn lU tV
i ,'
Tlf)
into the world. 10 He mar was in the world, and the" world was made Kai O by him, and the world and the
, <
coming
/
In
'the
<
KOff^Og
world
1 1
knew him
not.
11
He
came unto his own, OVK.tyVlt). and his own received knew not. him not. 12 But as rt -ic\
>
OL through
aVTOV
hiti
11
Hg
To
?
>
Ta.iOLa r]\vtv, KUl Ol.lOtOl his own he came, and his own
>t
t\a
tyeviTO, Kttl O KOCTflog ttVTOV came into being, and the world him
.f
"?
, aVTOV ov.Tro^sAa-
,<
many
POV
I"
12
''
OCIOl.Ot
n'^oit "tAapOJ/"
received
'
him
-,v
them
<
received not
but as
many
"
as
auth6rity
npo<ricvirrj~
^ [alj'Ovx'Tes icaij evAoyouvres TrA ; * Slol navTOS LA. koI ev\oyovi'Tei T. (TavTf; avrov T. '' KoTa AovKav TrA ; To Kara tLovicav evayyeKiov KOLTW. 5 'A/utrJK Q[LjTTrA. ' ^ e>'. & ayiov E ; Euayye'Aioi' Kara 'lajaciTjv ('liodvrjv Tr) OLTrAtV ; Kara. liitdvinrjv T. ' earw is tXi That which was iu him was hfe)'LTr. yeyovei/ iv (read one [thing]. " luidvris Tr --. ' e\afiav Tr.
efo) [L]TTr[A].
Trpbs LTTrA.
Ktti
T.-
I.
JOHN.
yEvtodai,
toIq
TricTtvovaiv
alg
181
the sons of to bvoiia io becometo tli>mthrtt God, even niauie believe on to those that to be, believe on l^i^ name wore born, 13 avTOv- 13 01 ovK t? a'lfioTwv ov3k Ik OiXiJuarog aapKoi; ovdk not which of blood, nor of. nor the will of the flesh, will of lieoh nor of who not of bloods 'his nor of the will of man, iic OeXrj/jiaTog'di'Spdg dXX iK Oeov iyevv))&i]<Tav. but of God. were born. will of man but of God of 14 Kat 6 \6yog aapK tysvero, Kal iatciji'wasv iv y)fuv, tabernacled among us, and became, And the Word flesh Kal iOEaadixkOa Tr)V.S6^av:avTOV, SoKav wg [.lovoyevovg napd a gloyy as of au only-begotten with his glory, (and we discerned 14 And the Word Wivs Trarpog, -n-Xrjprig xp(7"^C ^at aXrjOdag. 15 'lwdvvrig'\fj.ap-vpei made tiesh, and dwelt witnesses John truth. afaHier, of grace and full among us, (and we beov elirov, held his glory, tiio irepi avTOv, Kal KSKpayev, Mywv, Olrog riv glory as of the only
concr:-ning
him,
and
cried,
saying,
This
wa.")
he of
for
bo^'olten of the Father,) full of grace and truth. 15 Joliu bare witness of him,
received, and gr.ice for truth through Jesus through Moses was given the grace and the grace. 17 For the law Xpi(T~ov lykvETO. 18 Qiov ovSeig eu>paKSv^ 7r(&7rore' /o^^jiovo- was given by Moses, ouly- but grace and truth Christ came. 'God 'no -one ^has ''seen aJTauj' time the came by Jesus Clxri.-)t. yEvi'ig 'juog," 6 wv dg tov koXttov tov Tvarpog, EKelvog 1^7]- 18 JSIo man hath seep he de- God at any time the begotlen who is in the bosom of tlie Father, Son,
; ; ;
^KaV' tK TQV.Tv\r]pu)fiaTog.avT'ov i)}xi~ig and cried, say in;,'. This was he of whom I ^ve his fulness And of spake. Ho that cometU 'Ko.vTtg i\dj3oniv, Kai x^piv dvri xapiroj," 17 on .b vofxog aftPr mp is preferred before me for he was For the law grace. all received, and grac, upon before me. 10 And of d\r}9eia 5id 'hjcrov his fulucss have all v/e i) x^pig koi ^id ^Mw(T6wg' id69r), if
16.
mc
he was.
'
y)<Taro.
dared
[him].
Iffriv
Is
r)
the
'lou^aiot
'the
Vews
hpEig Kal
priests
and
^Asvifag,"
Levites,
'iva that
avTov,
him,
Tig
el',
20 Kai
And
-begotten Son, is in the bo^om of the Father, he hath declared him. 19 And this is the record ct John, when the Jews sent prie.sts and LeVites
only
Thou who
from Jerusalem
art thou?
<jj[io\6yiiGSv Kal ovK.ijpvrjeaTO, Kal w/jioXoyijcrev, and he coniesscil and denied not, confessed,
"On
^ovk
',
e//it
^Not ''am
ivw" 6 xpicrrog;
,
'l
the
21 Kat j/pwrijirav avTov, ^Tt oiv 'HXiag they asked him. What Christ.. And they asked him, Elias What then? then? Art thou Elias? "Kai", Xsyet, OvK.dpi' 'O' Trpo^Tjnjg i 'dv ; Kal Andhesaith, lain nut. Art that prophe{ And he .says,. I am not. The prophet art thou ? And Andthouanswered, No.? he
.
.
to ask him, Who art thou? 20 And he confessed, and denied not; but confessed, I am not the Christ. 21 And
^-
2i
^EIttov"
^ovi'^^
avrt{j,.Tig
ijfidg'
el]
ri
-'iva
dnb-
KpiOiv
cwjxev
Tolg
"E^r/,
Trkixxpaffiv
sent
us
what
ceCivTOv
thyself?
23
'Eyw
I
derness, Make straight EvdvvaTe rrjv oSbv Kvp'iov' elirev 'Htratag 6 Trpo- the way of the Lord, Make strai^hS the way of [the] Lord, as said Esaias the pro- as said the prophet Esaioi. 24 And thoy 'ot" frjTijg. 24 dTreaTaX^i'svoi r}<fav ^tapi- which were sent were Ik phet. the And those who Jiad been sent I'hari'^ccs. were from among the Phari- of 25 And they asked him, aaiojv. 25 Kal I'lpojTTfaav avrbv Kal '^elirov'^ avrqi, Ti oSv and Baid unto him, ee'ea. And they asked him and said to him, Why tlien Why baptizest thoa then, if thou he not (SaTTTi^iig, ei av ovK.el 6 ^picrrof, ^ovT-e" '"HAiat">" ^ovts^ that Christ, nor Elias, baptizest thou, if thou arc not the Christ, Elias, nor nor neither that prox^hct?
He
said,
^oiovTog
crying
Ty
am tlie voice
of
in
KaQwg
Kai
twv
'laidtTjs Tr.
Tr.
*
<3od
eijULi
'
LTTrA.
ical T.
e
r P OTl for GLTTrA. <? Moji/tre'ujs LTTr.\W. 6 (rearf [the]) tr. "Ceo? '' -(- Trpo; crtrbi/ to hinj LTrA. " AeveiVas tTta. 'Itadvov Tv. eyw oufc y Tt ovv', 'HKeiaq el ; T ri our ov 'HAia? el; Tr crv ovv rC ; 'HXc'a9 el A.
>
LTT.A.
<
tlnav
'
'^^^^^
26
IQANNH2.
=^
1-
John
an|wered
:
.
^ irpo(pr]rrjQ
prophet?
;,
^^
26
'
tizt'"with''wft'er
but '^e
Xlywv,
B&jiag,
'Eyttf
I.
^aTTTi^U) kv vSuTl'
,i.
baptize iSt'^' 27 heit"fs^ after me ovK-oWare' 27 ^aVtOC SOTtv" '6" OTTlffO) U.OV ipXQUiVOC. ^^OQ preferred before me ^ ^now not -who he it is" after me -cornea, who whose shoe s latchet T _ , , , am not worthy to un- 'iflTTpoaBtV flOV ytyOVEV" OV "tytU." OVK eifll.A d^tOQ^'lva loose. 28 These things ^precedence 'of *me 'has, of whom ^not 'am worthy that I were done in Beth_ -, ^
Vn"vv
ll^WV 'tVrJJ/cev" jUffOf.Mi" with water; but in [the] midst of you stands [one]
OV ijUSlf whom ye
who coming
; '
_^
abara beyond Jordan, Avauj aVTOV TOV IfXaVTa TOV VTTOCrjfiaTOQ. where Johjo was bap- I should loose of him the thong of the sandal.
jBethabara
,-,,
took place
_,^,
28 TaVTa
These
tV
thing-s in
the ^
Jordan,
where 'was
baptizing.
Jo^n
^th J^etS
^9
f
TOV
'lr,<TOVV Jesus
of God,
x
/-.
BpXOfXfVOV
coming
'"
^-j^j/
'
'''''
^'^"'
&&yi,
'Ide
duVOC TOV
i.
9sOV, 6
j
world.
30 This
a
is
he
duapTiaV
^'"^
.
,
me'cZeth
f^an
^^^
t Lamb 30 O^tOQ
aiOuJV "
IffTlV
it is
^TTipi"
OV
lyilt
I
.^^e^
,
concerning
whom
which is preferred be- cIttqv, 'Orriau} jxov ipxiTOL dvijp, og tiiTrpoaOsv flOV ykyovEv, fore me: for he was After said, me comes a man, who "precedence 'of *me 'haa, before me. St And I ,t . < ^ ,< , , , knew -him not: but OTL TTpiorOQ fXOV i]V. 31 (Crtyw OVK-^OflV avTOV' d\\ iva that he should be made because before knew not And I me he was. him; but that
,
-,
'
manifest
to
Israel,
therefore
bajiliziiig
am
come
,,5,
,,
(paViQW^J^
he might be manifested
Tti>
\apar]\, Cia.TOVTO
to Israel,
'
with water,
therefore
'
32Aiid John bare. recor.i.s^uying, isawthe spirit descending from heaven like a dove, and
it
ta n TlAUuV came
'
iyiO
I
,1
>,. EV 'r^"
-With
'
'
on Kui 31 rr ffiapTvpriGev
And
~
"
r'f
I(x)avvr]Q" Aeywj',-
"/-.
Ort
,
abode
upon him.
I
TBUea/xai
-
/^<
>
'John
>u
Baying,
\
irspiorepav
a dove
'
t<^
tb,
Ov-
33 And I knew him not: but he that sent mo to baptize with Water, the same said
Spirit'
'
''
descending
'
as
>
'
t^dVBV it
"
abode upon
A* aie
:TCs^)t^sce^heSpU
irit
'^V
TTs/^^ac
sent
OV
"iSyQ
>\\ 00 UVTOV. CO KayuJ OVK.yCElV OVTOV him. And I knew not him but l^cnrHK^v EV vSaTi, EKelvoe ixoi tlirtv, 'Erp' with water, he tome said. to baptize Upon TO TTVEVfXa Kara(3a7vOV /cat ^EVOV. ett'
'
'
ETT
out of hea>
'
aW
whom
{''"'' ""^'
Spirit
descending
and
abiding
on
S^rLe^tc^oV^at
this
is
^^"^
^^ '*
f^aTTTi^V
"^"^
baptizes
Ey
with [the]
TTVEVfiari
^Spirit
dyy.
'Uoly.
34 Kayco kwpaKa,
And
.
have seen,
Kal fiEnapTvpr]Ka on otroQ Ecrrif 6 vwg and have borne witness that this is the Son
tov'Geov.
of God.
^0" ''Iwawjj'g," /cat tV ei(TTr]KH 35 Ag.iin the ner 'John, again was ^standing On the morrow and 'of day after John stood, ~ ^ ~ 'V ^ nr> oa and two of his disci- Twv.fxam)TU)v.avTOv cvo. du Kai ijj.p\E^jaq T(i) Itjaov irepiTraple-; 36 and looking 'two. And looking at Jesus 'his ''disciples \valk. ~ ^ ~ ^ -_ _-. upou Jesus as he walkx.^ O aflVOQ TOVVEOV". 37 'Kat" J/ZCOl^ffai/ Ic ed, he saith. Behold TOVVTl, AEyEl, of God the Larab of God And ''heard ing, he says, Behold the Lamb
35 Ty ETTavpiov ttoKiv
,
>
'
'
<
,,;
pies
01
dvo jxaOyjTaV^
'disciples
XaXovVTOQy Kdl
speaking,
rjKoXovOtjaaV
followed
T(^
'the '-two
Oapdpa K BrjOavia Bethany GLTTfAW. < vnip ltti-a. (read te sees) GLXxrAW.
;
^ ' (XT^Kei TtrA. Se but TTrA. avTos (rTti/ G[L]TTrA. ' S'looarr)? Tr. [6] TrA. " P Bij" -t- eyoj rT[Tr]A. eyu) [L]TTrA. '6s i/xTrpocrOev /aov Yeyoi/ei/ G[L]TTrA. ' 'loidvr)^ Tr. > ^- o 'l(odvirti<: 1 -f O LTTr[A].
"
r<Z
lttiTa].
"
LTrA.
y
j
-|-
(cal T.
* oi
TOV Koa/xov-]
who
m OLTTrA'w.
siii
'
lakes
away
the
of the world l.
I.
JO
38
(7rpa(pB}Q ^cV-^ o'lrjaovg, "Jesus, ^HiiTiug 'turned 'but,
N".
183
'
'Jr](Tov. Jesus.
39 Then Jesus Koi Oeacrcifievog avTOvg BUS. turned, aud saw them beheld them and following, and saith
;
unto them, What sefk ye ? They said unto him, Rabbi, (which is aiiTtp, "-'PafSfSi,'' o Xkyerai ^kpurjvivofit^'ov^^ SidacFKaXe, ttov to sa.y, being interpreted. Master,) where Teacher, where being interpreted to liirj, which is to say Rabbi, dwelle.st thou ? 30 He 40 A'tyii avrolg, 'Epx^^rde Kal si'cfre." ''^HX0oj/" saith unto them, Come /j).'E(C; They went and see. They came and see. abidestthou? He says to them, '. Come.
O'l.Si a!{o\ov6ovvTag, \tyei avroig, 39 Tt ^?;re7r What seek ye? And they following, says, to them,
'{Zttov" said
^fcai
'';5oj/"
and
'that.
saw
Kai iraQ
;
and
with
tKtivjjV
wpa
Tjv
41
-
and saw where he TTjvrijj.Bpai' dwelt, and abode witli him that day for it "day was about the teuth ^Hv'" 'AvSpiag hour. 40 One of the two which heard John 'Was 'Ajidrew speak, and lollowcfd
:
^Simou
John,
^Peter
one of
two
who
heard
mon
41
brother Simon, saith unto him, have found the oiirog 7rpu)Tog'^ tov ddi\<pvv tovaciov JH/xiuvay Kal Xeyei Jlcssias, which is, be" Simon, ing iut^preted, the and says 'he "first 'brother' ''his 'own Clirist. 42 And he avvqj, Evpi)Kaf.itv tov /(6(T(T(av, o tariv uf9spiu7]V(vniii(vov brought him to Jesus.' to him, Wa have found the which is beibg interpreted Messias, Aud when Jesus be.
Trapd
from
"'iwai^j-'oi',"
.
[this]
Kal dKokov9i]aavT<ov avTip. 42 EvpicTKd own and ^Finds 'followed him. and
He
We
^6'
the
^pioToc;' Christ.
43
.-
''/cat"
yyaysv
he led
avrbv
l)ini"'
Trpog
to
rdv 'hjuovv.
Jesus.
And
i/i/3Afi^nr(,-/^t"
And looking
at
elTrsv,
said,'
Hv
Thou
v'log
son
thou shalt ba called Cephas, which is by interpretation, stone. 43 The day fol:
Jona
"'Iwi'a'" Gv K\i)Q)]arj Ki^cpag, o tpjxip'aveTai of Jonas; thou shall be called Cephas, which is interpreted
UtTpog.
Stone.
and
44 Ty
*
'i]Q't\')](J(.v
^6'h)aovg^\ l^iKQnv
'Jesus
slg
into
"desired
to go forth
he finds
'Philip
Philip
anci
says
to him,
Follow
Ttjg the
yuot.
'BijOcaiSd,
Bethsaida,
Ik
of
TroXswg
city
44 Now Philip was of Bothsaida, the city of
me.
of Auilrcw
K'li
from
Eufu'd/cft "Finds
,
46
fpiXnnrog Tdv'Na9aj'a))X
'Philip
and Peter._ Kal 45 Philip findeth Nathanael, and and snys to him, [Him] whom '"wrote ^of > in 'Moses the law and unto him, We saith, haVe 0/ TTpocpriTai, vp}]Kapiv, 'lijcrovv ^rov" v'lov TOv'\wGi)(p tov found him, of whom Moses in the law, and the prophets, we lia^ve. found, Jesus the son .of Joseph who
Hathanael
Andrew
Xiyti ahrtp,
"Oj/
v6f.i(^
d-rrb
[is]
yNfl^apfr."
Nazareth.
Nathanacl said unto <PiXt7nrog, him. Can there any good thing come out 'Philip, of Nazareth? Philip "Epxnv Kal 'iSe. 48 EJdev ^o^^'lrjijovg Tdv'i>!a9ava))Xipx''>nevov saith unto him, Come aud see. 47Josussaw Come aud see. Nathanael "Saw 'Jesus coming Nathanael coming to TrpogaiiTOVjKalXEyii Trfpi avTOV, "iSe dXi]9u)g '^^'lapdijX- him, and saith of him, lo him, and says concerning him, Behold truly an Israel- Behold an Israelite iudee'd, in whom is no
from
And
"said
^to ''him
'Natlianael,"^
'E/c Out of
^NaZ^apfr" ^vvarai ri
Nazareth can
dyaOov
','
Asysi aiiTi^
"Says
''to
"him
iTr,g,"
ite,
iv
<fi
cuXog
giiile
ovK.'tariv.
is
in ti-hom
jti
not.
"him
'Nathanacl,
UoBev
.Whence
yivwcFKftg;
thou
?
me knowest
T.
''
drnv
said
knowest thou me? JeavT(^), sus answered aud said to him. unto him, Before that
LTiA. S o^ecrOe }'& ' elSav LTTrA. fie
'
'
<^
6e
^'Pap^etT.
>
^ fj.eOepixrfvevofJt.ei'Oi'
oui'
therefore
'
[LjTl'rA.
<>
>^
" 'Iwdvov Tr. P npcoTOv LTrA. 6 GLTTrAW.; [6eJ and L. ' M Ka'i [LJrTiA. < 'loidvov of John LTr Se and GTTrAW. 'loodvuov TA. 6 Mwiicrijs ^ 4- o 'Iijcrous Jesus (finds) LTfr^w. 'lijo-oCs {read he desired) GLTTr'AW. ' Toz/ LT[Tr]. V Na^ape'e EGW. ^ Kal T. + 6 LTrA. ^ L'rrA'.v. a " 'IcrparjXei-njs TTr. il* LIT. AW. 6 GLTTrAW. *
'^
184
fhilip
called
thee,
,
I i2
ANNH
S.
1,
II
jj^^ ^q^
*h"t
(Tf.
*^''^'
jj-
49 N.ithauii'el answered
Babbt*'thou''a.rt the Son of God thou art the King of Israel, 50 Jesus ans\vered and said unto him, Because I said unto thee, I saw thee under the fig tree,
;
"^^'^'^
(!?i'\nnrov (piDinjcai, tvra vtto ti)v avKr]V. ^called, [thou] being under the fig-tree, '^^"'P
50
^'^'^
'ATTEKpiOq^ "Answered
N9araj)\
'Nathanael
ffV
'fZ-
'/Cai
and
6
..
says
to him.
Eabbi,
'iffpajyX.
of IsriiuL
^y
jj^
,
51 AneiCpiOr)
-Answered
,
TOU BeOVf
of God,
_>
,
/3a(JlXi)(,'"
TOU
thou
-
art the
,
King
<(
lT]<TOVg
'Jesus ~
<T
VirOKClTlO
under
,
fr]Q
the
>
than these, al And ha p ^ Tr ^OXySL." salthuntohim. Verily, O'Z Koi verily, I say unto you, thou shalt sec. And Hereafter ye shall sec > i < ' < > i CITT MpTl O'spBaUe TOV OVpavOV aViifjyora, Kai TOVQ heaven open, and the angels of God ascendHenceforth ye shall see the heaven opened, aud the /-v~ n ' ing and descending ~ ,3 o upon the Son of man. y^Mvg TOV Uwv avapaivovrag Kai KarapaivoVTaq iiri of God gels ascending and descending on
, , ' ,
i
thee
and said to him, Because I said to thee, I saw " / , / > (TVKYjQ, TTKTTeVHg ] flEl^UJ TOVTWV fig-tree, believest thou? Greater things than these ~ . ^ > < ^ / ^ Ayl avrt(), AjU/)v aflljv Aya> VfXlV, he says to him. Verily , Terily I say to you,
< >
>
ii
/-i
ay
>
<
an l^^ rov
the
,
II.
there was a marriage in Cana of G.alilee and the mother of JeSUR was there: 2 and
^ Kai JJ
t/<
and
called, disciples, to
Tr)g I
_..., aAlKaiaQ'
,<>,
of Galilee,
of man. ~
<
^
/<if'
^11^'
Ty Tpiry"
'third
>
yafXOQ
- >,
tytVTO
,
v,-
~ii
S.V
}i.av<f.'\
"day
And
~ ^ t KUI 7]V >/ fi1}Tr]p TOV \l)(JOV IK1. and'was'fhe -mol-hur ^of Jesus there.
>
Cana -i\'/-i>-.
in
eKArjfftJ.Cf
,
they wanted ItjaOVQ wine,-the mother of Kai Jesas Eaith 'unto him, ''also'Jesus They have no w'inc. n ' 4.Iesu3saithuntoher, ^V(rTipt](jaVTOQ being deficient Woman, what have I
<
when
>'<
ri
i>~
'
>
tlQ
to
TOV yafXOV.
the
~
>
marriage.
<
,
And
>
.
>'
'
'
TOV
~ i IrjffOV
TTpOQ ttVTOV,
to
^of
Vesus
him,
"Olvov ovK.lxovaiv:^
"Wine
<^0'''
ifiol What to me
Ti
Kai and
7<'vai
And there
to thee,
woman?
servants.
ouTTW
5 Aiyei
^Says
w^rpots
after the
^"'^ dicucovoig,
' ^^^
manner
Xtyy "O.Ti cLV vfuv, TToiriTaTe. 6 ^Haav Whatever lie.may say to you, do. "There ^were
^^
.
^^^i
,
^v^piai
,
,
,,
"
Xi0ivai"
'i^
1
'(cf
..
mvai"
'
KUTU
TOV KttQapun.
'six
istanding
, according i ^t to the
{ thp brim. 8 And he u^ 3^^ ^^jj^^ 'Jesus, Fill the water-vessels with water, ^aith unto them. Draw ^ , >. i out now, and bear unto Kai tytfiiaav avTug Ewg dv(i). 8 Kai Xsyei aiiTOiq, 'Avthe governor of the ^^^ they fiUed thqm unto [the] brim. A.nd he says to them. Draw _ And they bare feast. _ ^ ^_ it. 9 When the ruler TMI<XJUT(.VVV Kai (ptpETi. T({> ap\lTplK\lV(^. "Kai" IjViyKaV. of the feast had tasted quj hq^ and carry to the master of the feast. And they carried [it]. the water that was . ... ^> ,/
piajiov Twi/ 'lovCaiwv^, \uipovaai civa ^iSTp7]j-ng 6vo r) Tptigt '^'^^'^' ^holding *^^ 'each metreta: two or three. potrwith wIter^An^d^<=^'''"^ ^* they filled them up to J Xtyei avTolg 6 'Irjaovg, rsfiiaare Tag vSpiag voaTog.
"^
-"^
'
>
made
(but
(iJg.Ci
lyivaaro O
, ,
apxiTplKAlVOg
,
TO VCUJp
water
ol,l>OV
yeyevl]'that -had
,
not whence
the
,
wasi
servants . , .p. >/^ which diow the water UiVOV, Kac OVK.yoei TTOOtV tCTTlV Ol.Ot CLCIKOVOI yCSlCaV 01 knew ;) the govarnor hjecome, and knew not whence it is, (but the servants knew who of the feast called the ,/ ., apXlTp^KKjiVOg 10 and T]VTAr]KOTSg TO VCwp' (pUlVEi TOV VV/XiplOV bridegroom, 8aii-h unto him. Every the w^ter,) had drawn "calls 'the 'trid'egroom 'the "master ^of 'the ^f east jnan- at the beginning \i t avapitJTTog irpwTov tov koKov olvov doth 3et< forth good 10 i^<^i \iysi avT<{t, and says to him. Every man first the wine; and when men good wine,
,5.,-,,
*wine
>-,/
.-.
-
"^ f e -f avTcp 'him fl,]TTrA. K Kai XeVfl [L]TTrA. avTW LTTrA. 'Pafi^ei T. m '' ' oi/nj GLTTrAW. ^' + otl that LTTrA. 6 ^acriKtVi tl L , /SacrtAevs el TTrA. ' " l^ava ELTTr. P 0l^'0^ OVK ei\ov, OTt crvptTeXeudr) apTL LTTrA. TpiTTf r/jtiepa TrA. rfi 6 olvo^ Toil yd/iov. elra wine they had not, for the wine of the marriage feast was finished. ' + Kai and '(Jesus) [lJtja. * Kif)i.v<u Iheii T. 1 oTi'o? OVK ea-Tiv wiiie there is not t. oi 6e and they (carried) ttfa. ' Kci/xefai placed aj'ttr 'Iotiauuc ttta. iSfiiai, LiirA. ,
.
II.
J'OHN.
and
185
.
sets on,
freely
then
the
inferior
^^ ^^^^^
(TV
SU^Q dpri.
thou
yr?r"
jcrtt
good
apxw rwv
o'lvfrovg Iv
Jesus
i<pavkpwGiv riiiv.So^av.avTOVmanifested
'his 'disciples.
of m Cana ^^^^^ ^^^ j^^j^ ^^;^^._ Kui iniaTZvaav Eig avrbv pies bcUeved on him.
(xalilee,
.
-Kav^'
rfjg
raXCKalag,
STifelted^forth
Ms
and
his erlory
and
^believed
*on
'him
oX.}iaQqTaLavTOV,
12 Mera tovto
Aftfer
KaTsfS?]
he went
elg ^Ka7rfpvao?'^/i,"
to
avTog Kai
he
j)
this
down
Capernaum,
and and
ig After this to
mother
and
'brethren
'his
and
his disciples,"
Vl^^paedays.
13 Kal tyyvg
ijv
to -rracxa
many
rwv
of the
And near was the passorer ^^^^ to Capcrflaum, 'UpoaoXv^ia d'l7](yovQ. 14 Kai ^^-j^jS^br.'t'hrTn^and
'Jerusalem^
'Jcsus.^
-^''|
^snt
rovg TTioXovvrag (36ag Kai yrpo^ara Kai continued there not sheep oien and sold '> Jie found in the temple those who ^e'tv^pSToTcr was at irwKJTEodc. Kai tvvc KSpuariffrag KaOnutvovg' 15 Kai ttoit]- Uand, and Jesus went sitting; mo^Cy-changers Wes; and the -^, ^^--f J^oC/TfhTtlmpla ^ tK row those that sold oiea car (bpAyEXXiov Ik avoivioDV Trdvrag t^^j3cAev 'he 'droTe ^out from tho and sheep and doves, made cords aU a scourge of '"**^ ^^"^ changers of ~ ,-, r,' \ ^ o lepOV, Ta.TS TTpopara Kai TOVg poag. Kai TOJP KOAAVptXTTWV money sitting 15 and
etpev
iv
rw Upai
-,
'
'~
>'
scourge ot small cords, Tpairtc,ag aviarpt^Jiv. I o icat he drove them all out tt,txiv And of the temple, and the overthrew. tables fee poured out the and thev coin ~ sheep, and the oxen * 4 ^ ~ , N T Toig Tag irepiffrepag ttuXovchv, eIttev, Apaze Tavra and poured out the Take these things ch-inger.;' money, and be said, 'sold to those who 'the ^doves ' > overthrew thet:ibles; \ -n T ^ t ( iVTEVUeV /jl1].7r0lSir,T0V oIkOV TOV.TraTpog.JJlOV OiKOV tfl- le and said unto them ahouscofmer- that sold doves, Taka hence; of my father house 'make not the ,/ ' ~ these, things hence: -1 >T-i n "S>>'i n ye- make not my Father's KOptOV. 17 E/lvr;(Ty;j(Taj/.*<j'V Ol.fiai)r]Tai.a.VT0V OTI 'his 'ilisciplos that , writ- house anhbuseofmerchandiso. And ^remembered
sheep
.1 Kai rag
and" the
oxen:
and of the
'V
-in
'
'
ypafifisvov ioT'iv,
ten
it is,
'O The
l^Xog Tod.oiKov.aov
zeal
of thine house
fxe.
f^^^^l^' reLfmbered
that
it
'me.
was written,
18 'A7rSKpier]aav
'Answered
arifxeiov
sign.
"o"
oiv
ijiiiv
ol
'UvSaloi Kai
'Jews
therefore 'the
deiKVveig
shewest thou
said
oti
TavTO
19
^'A-jreKpiOi]
'Answered
'ip"
in
j?^, *^^*
Tpimv iffi'tgaig
three
iyepS>
'i^
dvrov. 20 ^EIttov"
up
it.
ovv
and
days
I will raise
six
,
^ayf /'wm^-ai?e i*t^p ITEmV^t^KoBop.i'ldlf O.Vabg.OiTOg, Kai 20 Then said the Jowa, and Forty and six years this temple, years was building
'therefore 'the
'Jews,
av tv Tpicnv
thou in
/rept
N
three
avTov
it?
,
',
21 EKdvog.oi tX^yav
But he
spoke
.
concerning the
Ul} raised
temple
'
SK up from among
VEKpwV tp.vq6Vt)aaV
[the] dead
~>'/i
of his body.
^remembered
'^'^^ temple la '''^ building sndwiitthoa rear it up in thjve <iays ? 21 But he spake -^^ .' T 22 ore ovv vy^p- of the temple oi his When therefore he was body. 22 When therufore he was risen from Ol-fiaUljrai.aVTOV oti the dead, his disciples that remembered that he 'his -disciples
,
^^
"\
'
./-,v.~t'
^
*
avTOv [L]Tr[Aj.
Tore [L]T[TrA].
c TO.
up
a Ka(j)apvaoviJ. LTTrAW. ' Kava ELTTr. ttji' LTTrA. , ^ Bi and [lIttia. Kcpfiara the co^ns TrA. + [Kai] and l. ' [ei/J Tr. '' g slnav LTTiA. 6 LTTrAW. OLTT: AW.
3" '^
^ Teo-crepaKOJ'Ta TTrA,
'
oiKO&oiJ.yj&Yi T.
'
^^^
I
^'^^^
QA NN H
*
'"<^''
r.
believed
n, HI.
the
scripture
lieved
the
scripture,
'^^
"*''
^'^''^
*"<
,
and the
and the word which Xoyqj "w" 6 'IwCTOWC. 'elTTSV ^ oi.i.o had oa,.u. Jesus iuu said. \ } ^Qj.j which 9, ^had Spoken 'Jesus.
'
.
-;
23
Now
w
,
^"^ 'Qf-5<
f)v
iv
'IspocroXviiwic, Jerusalem
iv Tl^ TTauxa,
at
PJ/"
Ty
the
his
the
passover,
at
fcTme^'wherthly
saw the miracles which
he did 24 But Jesus did not commit himself unto thorn, because he knew all man, 2o and needed not that any should testify of man for he knew what was in man.
:
*r''
T^f
,
"^
,
aVTOC.Sf
^
,^^"'^-f',
'o"
>
/
beUingTravroQ,
all
,
avTOv
"^tavTOv' avToT^,
himself
,
,
cia
?.>>', TO.avTOv.yn'wcjKHv
his
*
,
But ^himself
25 Kal
and avdpU}man
'
to them, because, of
i
knowing
-
[men],
'tOv'^
OTl
that
TTEpi
,,,.
''need
any should
ri
testify concerning
knew
a
what was
of
in
man.
Nioodemus
^Hv.06
avQpbJTTQQ K tCjv
(i>apiaai(.ov, 'NtKoSrjjiog
Pharisees,
man
the
ovofia 'name
ruler, of the Jews: ~ ^ ^ ' ri fs. 2 the same came to Avt)ag oioa(TKa\og' ovoig yap ^ravra to. arffieXa cvvfirar Jesus by night, and hast come for no one these a teacher, signs is able said uuto him, Rabbi, ~ ^ ,, c> i n OV TTOlEig iaV.jJ.t} y ueog fKT aVTOV. S ATTEKpiUt] we know that thou art TtOlUV d a teacher come from to do which thou doost uukss ^be 'God with him. "Answered God for no man can _<ii'x ~ ~ > , >< /, ri AjX^V n/MiJV ASyU) ffOl, eaV-fllj o" h]iJOVg Kai ElTTSV aVT(ft, do these mir.acles tbat thou diiest, except God said Verily verily 'Jesus and to him, I say to thee. Unless be with him. 3 Jesus _. \ n~ " o 'J' '^'-s^> o fEVl^J}Uy aVlxJtfSV, OV.0VVa.Tai lOSCV njV jiaGlKHaV TOV answered and said un1"'C anew, ho cannot to hiui. Verily, verily, anyone be born see the kingdom
>.
dvT<^, apx*^v Tciv'Iovdaiwv 2 oirog 7]\9sv Trpog Wbv 'h]Govv^^ Jews ho came to | Jesus " ''^''' ^ "^^ III There was a '^"' man of the Pharisees, vVKtOg, Kal elTTeV auT({), '"P/3/3l," o'lSafiET on CtTTO OeoV tXr)named Nicodemus, a by night, and -said to him, R.abbi,' we know that from God thoa
> \ \
,.
-,,
,t</n,
\
,,
>t
>
>i
'
^S!
^^oD.
of God.
^to
*him
'old
Hw^
How
f('c
6vvaTai dvcan
the
wi/j
'being
?
fxi)
SvvaTai
can he
rr/v icoiXiav
into
womb
d'AirB'
"An-
ri'ig-firjTpdg.avrov SEVTSpov ilaEXOelv Kal yevvrjOfjvai; a second time enter and' be born? of his mother
ii^p[0j^
^6" 'I'/jfTOVg, .'Ajll)v a/{?)v Xeyw (TOl, Tig ySVVTjOy iai>,f.iri Verily verily I say to thee, Unless anyone be born 'Jesus, tUj TerUy l^Ba^'\into swered thee, Except a man |^ vdaTog kal TTVtvfxaTog ov.dvvaTai eiVeXOf a' Big Trjv (iauiktiav
'"^^'^^
^^^
* ^^'^''
^^ cannot
ha.s
enter
tfC
into tho
kingdom
flesh
is
,
6 TO
1
^yEySWr}flSVOv"
been boril
11
flesh is
That which
>
of
~
cdp^ kartV'
~
,
and that wKich KUl tK TOV TTVEVfiarog Trvtv/xu tOTlV, TO "ysyevvrJl-ieVOV is horn of the Spirit is of the Spirit has been born spirit is. ^nd that wffloh Bpirit. 7 Marvel not , .v , > that I said unto thee, 7 fllJ-UaVfiaffyg OTl fJlTOV (TOl, A8t W|l/af yBV}n]6)IVai Ye n^ustbebnrn again. Do not wonder that I said to thee, It is needful for you to bo born 8 The wind bloweth _ , ^,, ^ n where it listeth, and aVUjUeV. O TO TTVSVfia OTTOV VEAEl TTVEl, Kttl TljV.^Mt^jV.aVrOV thou he.arest the sound The wind -where 'it *wills 'blow.n, and i^souud anew. thereof, but canst not ~ " /, '/1 r T^ >\->ii H <ii aKOVHg, 'aAA " ovK.Oioag ttoUeV fpxETUL Kar TTOV vwayu' tell whence it Cometh, and whither it goeth: thou hearest, knowest not whence it comes and whore it goes: but
.lesh
, \
,
,
>
,!
>
60
is
is
born
9
the
Spirit.
OUrwg
"
r/
'
-.
<
tCfTlV
is
TTttg
'
>
'
Nicodemus answered
thus
everyone that
-An-
"
avTOi' LTTrA.
TO. crrfixela
tilt;
aiiToh QLTTrAW. TOl? GLTTrA. LTr. LTTrA. TOV 'Pa^fiei. auTOC him GLTTrA W. 6 OLT[Ti a]W. 6 LTTrAW. y 6 LTTrA.
" 61*
->r
,
P \_h'\
L.
"
T.
Tr.
'
TUiV
heavens.
T.
*>
yyevriiJ.ePov E.
"
dAAa
Xr.
if
or
li.
ravra
IT,.-J 'jNicodrmus
'
J aud
said
-J
to him,
^,
.r How
cau
aOaii
10 'AwtKoiOyi
'
^6" 'liiaoVc
Mesus.
'
,
Kai
aud
dTvev avrw,
said
to him,
'
^Axswered
teacher
ClflilV verily
saui unto lum, cau those thiims Jesus nnswi li r) uutohim Su 1 o ""dsuidrii'i&tor ol j\it thou *i J>Thou art the ,.] ^-,.,, V,. ,.,,.. ,,,\. laci, anu Kijowor^i, iiol
jf.te' 1
7"'^
^,,,9
oe?
-1
Huw
10
ravra
ov.yivwGKnq',
knowestnotj
11
ap)v
'V^'"''?
these thiuys?
11
Vcii-
\kyiO
1
we know
,
'
ive speak,
, ,
,''
^"^
~.
KUjltV lxapTVpOVI.l('u' Kn't TIIV.fiaprVOiaVJIfJLUlV Of.ArtjWpaVErf. our witness. \-J If I have told you earthly our witness yc receive not. have seen we bear witness of and
;
r,
^'^'^
y^
12
.
El
If
.,
ra.tTTl^Ha tlTrOV VIXIV, Kai OV.-KKjriViTE, TTMQ tav how if earthly things 1 said to you, and ye believe pot,
,
,.
SITTU)
1
things, and ye believu not, how sliall ye helievc, if tell you 1 "/ heavenly tliinn.'-?
say
lo Kai oi'Otig avaptpi]Kiv i-> And no man iir.ih asceVided upto lieavi-n, has'gone up Aud no one buthe that eanie (Iowa ~ ~ ., ^/ EIQ TOV OV^aVOV H.^xri O tK TOV OVpavOV Karapug, O VlOg frora heaven, ci< the heaven came down, the Sou Sou of man which is into the heaven except he who out of the ~ '" .i'l heaven. *. ~ 14 And as r\ Ti a fi\f TOV avvpioTTov o wv tv r<{) ovpaixjj' 14 /cai KuUujg 'Alwaz/c," ^oses lilted up tho Aud eveu as Hoses of man who is in the hcjaven. serpent in the wilderOVTlog VxpOjOriVai ca V\piO(JEV TOV 6(plV iv ry tpi]fl({J, ion 'o7man" b^^hfu'd
vyuir ra.tTTOvpavia 7riariv<T(Te ; to you heavenly things will ye believe?
V
, . ,
, ,,
t.
>
'
o'/3
>
<
'
'
~,
'
II
lilted
up
Son
the
thus
to be lifted
up
it
behoves up:
15
that whoso-
Tuv
the
v'lov
TOV dyOpwTroV 15
of
man,
but
avrov"
him
ghouid'^'"uot'^ 'per'iil"
life.'
dX\'"
K'^W
life
^1-
aliuviov.
10 ovrujg.ydp
KOaUOV wart
world
11
that
For -so eternal. TOV.v'lbv^aVrOV^^ rbv UOVO- that whosoever be! ievt'th in him shou d not ^1 I.c. 11 his Son the only be- ^^,,.(^1,^ ^ut have ever-
yEvfj
gotten
tSojKEVj'iva
he gave,
irdg
avrov
him
--uot
lasting
life. 17
For God
the world to
<-^le
ondc]i)^n
world; but
th.at
'God
,
KOa/XOV
world
.
Kpivy
,
rbv
, c
>
the
i
K0(yfX0V, world,
'
oX\
but
>
iva
,
aujUy
, ,
,
n-
a
1
^,
.he
is
condemned already,
aVTOV OV.KpiVirar
him
is
,
O.Ct.
but
'ho that
,
,,,11
not judged
,
Sou of God.
I!*
And
on
UeoV.
of God.
rr ~
,,
^rj.Tn-riaTtvKEV tic ro
on
'
oi>of.ia^
~, this is
the
'
namo
And
'
this
,
is
KpiaiC, on ro (piog .tAriAvtfiV ng the judgment, that -the light has come into
'
7/
TOV
tl)e
Koai.iov, Kai
world,
and
fuiWov
^rather
~\^
to
^the
(jKorog that doeth evil hateth "darkness the light, neither comhis
'
the coiuieuiiiatioD,thatiigiit iseonie into the world, and men loved <lai-kn^E rather than light, because their deeds were evil. 20 For every one
20 Trdc.ydp
For everyone
their
/cat
works.
6 (pavXa TTpdaawv
evil
ovK.tpx^Tai Trpbg
comes not
to
to
the
and
j
deeds
may
'iva that
IXTJ-tXeyxOy
Ta.lpya.avrOV'
21 b.Si
TVOlwy Tt)v
rnani test,
f,''^*^
be that
may
not be exposed
to
his
works
(jod
comes
tho light,
ipya oTt tv Oeip eariv-tipyaapiva. works that in God they have been wrought.
Tn 22 Mara
cic\
>
" ravra
'
22 After these things fvo '"t n i]Kviv o iijaovg Kai 01 fiaaijrai.auTOv Big came Jcsus and his Jesus and his disciples into- disciples into the laud
''
''
~>
e S en avTOV LJ ev avrw ill Mcuiicrjj? LTTiAW. 6 GLTTiAW. ^ a\ka Tr. aiiTov {read the Hon) t. [tJiTrA. aTrokTjTaL '" " aiiTUiv TTOi'rjpo I.TXrA. Se but [LjT[TiJa. Son) T[TrAJ.
aW
'
him
1
TTrA.
'
ju^
1 -SS ^
I i2
hi tar^r*d'1?h
aimi baptized
23
fe And
"?^ Jov3ainv.yi]v.
'"^
A N N K 2. Km tKei ddrpifSBT/
und
.thfertj
III.
fAsr
land of Judieaj
he stayed
with
"2>"?'
''0^^
And was
'also
'John
baptizing
,
riv Uti itul TraptyivovTO Kai M^'^hev^^came^^and Salim, because =waters 'many were theti *nd they nere coming and Vere baptized. 24 For John was not yet cast ifSmrri^ovro. 24 ovTTOj.yAp i]v BeS'X^'u.tvoc elc t))v (bvXdem'iv ...d. _K,>r notV^" -.s ^ ^casf '-^into nhe ^-^ison' irre^atoTcaqLlti^S ^-.^-f ^^P^ beiweensome of John's ^6'^ lwdl'V7]g^2i>'EyiptTi> ovV^i'jTriaiC tK TioV uaOllTMV
2dAa>,
on Uara TToWa
W?i?fntrnH<Vi^'i Jews about jjunfying, 26 And they came unto John, and said unto
'"J^,
^rosc
>
he
disciplci
.,
/^
'i
kim, Babbi, he that was with thee beyond ITpOQ Jordan, to wlioiu thou to
,
' loj'OfllWl'" TTfpi K0pi<TjUOl)' lojClVVOV l-lETd of John with [some] Jews about purification.
,
2G Kcd
^l]X9ov'^
TOV
,._
'
'
ind
whom thou hast borne witness, him. 27 John answered o _ 'v and said, A man can paTTTtC^H, KUl TTUt'TtQ IpXnVTUI 'irpug ttVTOV. 27
all
men come
to
,,
lopoavOV,
Jordan,
to
^
t
tj}
And tliey carae avT(fJ, " Poppi," OQ i)V UiTU to him, Eabbi, bo who was with _ ^ CV JUjua(jri'p?/K'af iCE ObTOg
.
<t^
nr,'
,,
bcliold
,
.
he
.^
ATTiKpiBlf)
baptizes,
ii
and
all
'
come
to
him.
'
-Answered
' be giveh him from ot ,T rv s ' J'^"*''^'/C '^' ffTTfV, Of CVVOTni heaven. 28 Yc your'John and said, 'Is^'able selves bear me witness"",
tav.ni)
unless
it
y ciho^ivov
bo
avTt^j
to
fc*c
" '5" a o avVowTTOQ ^ XajJipaVtlV OVCtV 'a man to receive notliing TOV oupavov. 28 avToi.i'pHC
given
heaven.
Ye
Christ,
yourselves
^"^ H^pTVpUTi
6 X"^OC,
tlie
ClW
but
the
OTl
that
bride
groom
-Am
'not
'I
whi*hst!!ndeth^and
2'J
O
that
^X'ttif
TyV VVjlKHl
and
He
has
VVlKpiOQ taTlV
"bridegroom
'is;
i(7Tl]IC(ug
who
.mauds
X^'P^'
*/")
^'"
^
^')''
tlie
him,
,
of the bridegroom. o . ^
OVTl)
^^is
,
oZiV
rli.
hove
that
is is
above
all
he
7/
n
.
^
X^^P^
'"joy ^ >\
.
'/
TTf 7rA/pwrai.
'
30 IKiivOV
=Hira
> '
dsi
'ifc-hehoves
>
'my
~
is fulfilled.
he that cometh from heaven ~ ~ ~ , < 32 And TTCIVTOJV iCTTIJ'. O U)V iK T1]Q yr]C IK T1}Q yr]Q lOTlV, K(XI above aU. what he hath seen is, and is. He who is from the earth from the earth aU and heard, that he tesv .> . , - ., ' ^ .^ , , O K TOV OVpUVOV^ tpX^j^HVOQ ' tlTavu) tifieth and no man iK 'frjQ yiJQ'XaX^l' his receivcth te?ti- from the earth speaks. He who from the heaven ccTmes above
of the earth
:
is,.,,
,
>//-! ^ n uvioOfv tpxiivog tirClVM ai'^di'dv, efis.cttXaTTOvauai. 31 o He who from above conjcs, above to decrease. to increase, but me
,r\,~
,
..
t.
>
monv. 33Hethathath
received
hi.s
testimony
his
is
TTUVTMV tCnf,"
uU
-
na AZ 'KUr
>ii
hath
that
set
to
God
seal true.
is,
!M For he whrrc
God fiaprvpfl
testifies;
s,' i7 KOl Tr]V.l.inpTVpiaV.aVTOV ovdiig Aaiipai'Bi. no one receives. and his testimony
' '
^^
'
>
7]K0V(TV heard
'
'
>
^TOVTO"
this
ii
oo So o
'
He
that
'Xafi^v ai'TOV TTjV j-iaoTvpiav iaippaymv '6ti 6 Otig dX.i}9r)Q 5ve'thno^''thfs^rit =true God testimony has set to his seal that by measure unto him. has received his 34 ov.yAp aTTfJTTtiXev 6 Oeb^ tu prjiiara tov 9(ov thelon.^ud'hath gfv'^ *^''"words of God 'God the 'sent for he whom 'i^ en all thino-s into his
I
]icveth"*on''the"son speaks; hath everlasting life and he that believeth 7r(7r)o not the bon shall not y^^j^^^.f'
:
^<^'^^^'
OfVQ^^
TO TTViVjua.
the
Spirit.
35 6
The
by measure
^^^
''gives
'God
viov,' Kal TTaVTU CiSojKiV iv Ty.Viipi.av^^^y and all things has given in^o "^ his hand.
/'c
Toii.
36
He
6
th.at
TrtffTEuwv
believes
o.'-'Si"
on
Son
has
life
eternal
and he that
'Iwa.vrj<; Tr.
6 T[TrA].
'lovSai'ov a Jew GLTTrA'W. \'Iiadvov Tr. " 'Pa^Sei T. 'E-yio OVK elfju I-. etnav TrA. touto r. 6 0ebs (read he gives) A. (cai [lJtTi '
^]\9av
tr.-cii'W
>'
*>
[i,j'i'l.T.
ja.
Tir, IV.
J
Tip
v'i(p
o n
N.
i)
!
189
aTTStSajv
is
^w/'/v,
life,
aW
but
opyfj tqv Oeov '^^ ''^^ '^"*/'^'' "7?*^ o^^O'ia'liidethonhiia,^. the wrath of God
fikvei stt'
abides
arrov
liim.
on
'^C
o^v
tyvo)
^la'iptOQ^^
ort i'jKovffav
that
-'heard
o'l
^apKrcdot,
-Phari-ees',
^Lord
'the
5rt 'hinovQ ttKhovoq, fiaOriTdg ttoih Kal iSaTrrl^si J) ^'Iwavjy ^^^^^ therefore Jesus more disciples makes and baptizes that than John the Lord knew how the 2 Ka'lTOiyi 'irtaOW avrbq OVK.iBf'nrTl^ev, rJJC"" Ot Pharisees had heard that Jeens made and / 1,1 u J J T ui3 ir, ihimself (altliough indeed Jesus was not baptiziug
dW
1J.
iiaOnTai.auTOV'
'^^his disciples),
_
i'lQ
TTivTaXiXaiav.
Galilee.
/
'i^H.hi
avrbv
t
but. baptized more disciples a7r?i\9^v iraXiv V^"^" John, 2 cthou^h went away again J--,Jji--'f, ^^-J^^^^^^^^^^^ cLkp'x^EGQai Sid Tijg ^''^ left Judtea, and
toliass
into
f
throuprh
>
,
^'^^^^^^.
Galilee.
|^ria.
^EauapeiaQ.
Samaria.
, /
o tpx^rai
X
ovv
,\
AByocall-
f^'\', 4Andherauat
'"""*
fievrjv ed
,r
\
,^ ^2.VXap.
Sychar,
TrArjaiOV
near
rOV %wpiOU
the
iMarfp
T({).Vt<{).avTOV.
his son.
land
, SK(L
t-
h.Mi
.'>
>
laKwp
'Jacob
0th
'^^
he
S.imaria,
which
call-
Tr/jy//
TOU
n'v
-T
laKlofj,
'Jacob's;
'
'o
Jacob
g.aT6
to
his
O.OVV. il](TOVg KSKOTTiaKOjg tK rrjg OCOlTOpiag iKaas^erO OVrwg Jesus therefore, being wearied from the journey, sat thus . ~ ~ >' ) -11 n II tTTi T\] wpa r)v 'wtrfi" sicri]. 7 Epx^Tai yvvij Tntyij. at the fountain. [The] hour, was' about [the] sixth. Comes a womap
! 1 ' ,
Bo Joseph ,. ,
*there
fountain
' .
son Joseph. 6 Now Jacob's well was there. Jesus therefore, being "wearied with his .iourney, sat thus on tho
well: and it was about the sixth hour. 7 'Thera
tK
out of
\^'
Samaria
fioi
to
draw
water.
Aoc
Give
r>;i/
V.jrr-"
to
8 oi.ydp.iJia9r)Ta\.avTov dirEXnUQ^iacti'
'for his disciples
me
city,
drink
into
TToXiv, 'iva
the
>/
9 Asyei
-11.
'oiV
'
avTili
yvvri
i*v
IT Hrtiw
Ho ''him 'man of Sam.nria unto '' av 'lovSaXog wv Trap' iuov JV'^j ."' i'^'*" tfaou, bcing a Jew, Hit, 4 ^T fT ^1-hmi *n ^Javir ->V\mnnp "fi-nm '"rvio
^Says ''therefore
o,:
1
'
avrqi i*) living w.ater. u The saith unto ^Says ''to^him'the J^oman him, Sir, thou hast no1 ' \ I' tr yvvq," Kvpir., ovre avrArifia tX^Ld i^c^i '"o (pp^ap tariv thing to draw with, and the well is deep; woman, Sir, nothing to draw with thou hist, and the well ig whence . /!'. _'/3 T /3 \ ,/ J. 'V T from paUv -TroUev 'ovv' f^^'C to vCmp to c,ujv ; ic jxtj (Tv./xeii^cjv.el h.ast thou th.it then 12 livdeep; whence then hast thou tho "water 'living? Art thou greater i? water? 12 Art! _II, thou greater thau our //J. ,x5, TOV.irarpoQ.TIIiMV la/CWp, og tOl^KSV tIfllV to (fiptap, ICat avTOg father Jacob, which than our father Jacob, who gave well, us the and himself gave us the well, and drank thereof himself t4 aVTOV tTTllV, (cat Ol.VlOl.aVTOV Kat Ta.VpSfl^ara.aVTOV ; and his children, and of it drahk, and his sous and his cattle? his cuttle? 13 jcsus
icai
avrov,
him,
'
woman of forthe.Jews lost being 'to 'drink 'dost ask, a 'woman 'Samaritan? For ^no have no dealings with trvyxpi^vfai 'lovSaToi ^afiapsiraig.'^ 10 'ATfEKpiOl] 'lljaovg the Samaritans. lO Je^'""^ ""^ 'have 'intercourse 'Jews with Samaritans. "Answered 'Jesus ''u*" f unto ner. "vT^jl "''"i' Lr tnou knew^ Kat alTTEv avry, Et ySug r)v Sojpedv tov Oeov, koI irif^^tthegiftof God,and and said to her, If thou hadst known the gift of Go.1, .and who 'Y'^ '5,.** '^^'^^^''j'.'' '<> thee, Givemetodnnk; >, , , 1, * X thou wouidest have itrriv o Aeyojv aoi, Aog fioi "'mfiv," ffv av.7jri](rag it is that says to thee. Give me to drink, thou -wouidest have asked asked of him, and he would have given thee ,/<N / r, 1 1 . V^
"Tne7v"
fiimc,
i o
1
OV(Tng
r.
lo
^,
<
.,
l,(jjv.
11
.
Atyn
1
'
'living.
II
'
<~
j'
11/^'
1*
13
"Answered
hjcrovg Kal Elyrtv ah-y, Tldg 'Jesus and said to her, Everyone
6
th.at
irlv^v sk
drinks
of
e 'Iwdiijs Tr. f lafxapia^ T. h ov GL. T. e Stxap E. w? > Sa/iapiTt? T. mil/ TT-A. nlv L ; rrelv TTrA. ovii' T. " yvz/aiKO? Sa^ap'^iViSos (SajxapiTiSo? T) oucrr)? LTfrA, ^ P ov -yaP (A'-yxpaiKrat 'Iov6acoi 2aju.apeiVats T, Irj vvnj] A. ' -^ 6 GLTTrAW.
<
I
'Irjaov?
Jesus
k
flTrAW.
'
'
1^^
t'''"who"oevr drinl<ufh of the water that I shall give hira
ll"^'\.i
Q A N.N H
t^(ii///ffSt
2.
IV.
\4:'oq.c'.UV TTiy Ik TOV but whoever may Uriiik of the
"" Sl\l/r} fJ7)'
f.lt^
""OV-^'^f^TOQ-TOVTOV
this
water
Oi>
writ
doir^io
hirst
TTcXXlV' a^aiu
;
y^CTOQ
^''<''^
tyu)
a\Xa TO
^^^^^
_
woman Haithuntohira,
Rivurac this water, that [ thirst pot, ueither come hitlior to IG Jesus saith draw. unto hfer, Go, call thy
Sir,
voaTOQ aWof-itfOv
o'f
,
o ^ owrjuj avTip ^j^^, water which I vvill (jive to hira .^\ v viUo^
.
'^'''.'jV
Tbv.aiCbva'
ever,
'
^^'^'^ 'thirst
for_
""'V".
>
w^ter
Z,jjr)v
life
r/
yVVi],
aiiot'iov. Menial.
_
,
15 Atyfi
^Says
'
>
i-jrpoQ
"to
<
avrbv
^him
i
.,
,. ,>
<n
i^^e
.
^womao,
,
vk)aoB avrktiv. lo AiyH avTij ^0 * Ij/aoyg," iJ,i]oe 'tpx^w/xai and come Qor come hero to dniw. '^Says ''to 'her 'Jesus, The woman , " ' \ nh J^ ~ii /i -n-r 1 vrayi., (pu)vr]0OV "TOv.nv6pa.tTov' Kai tKut tvuac. 17 Atteanswered and said I thy hu.siaand call and come have no husband. JeGo. here. 'An" ?' ^ Bus said nuto her, Thou >n d/-, yvvi] Km BiTTtv^, "Oi;/c.f ^w avcpa.'^ AsyEt aVTIJ T/ hast well ^aid, I have KpiOr] I have not a husband. ''Says ^to *her no husband: 18 for Bwered 'the -wom.an and said,
ii
'
give fl ' ?
me
i
this
\
~
water,
IVCt that
'
/JlTJ.OiyJa)
I
-
may
not thirst
~
-fnt'
,>ii't
hilshand, hither. 17
'
'
'
>
-i
,.
<-
'
ii
bands'^ranrhe'whom 'itlffOVQ,
thou now hast
is
KaXwQ
Well
.
^d^Uq,^^
didst thou say,
"Or. dvSpa
nit
'Jesus,
A VUV
husband
0VK.tX<^have not
18 TrivTE
^five
7^9
foi"
flvSpctQ
(TOV thy
ce?v1 *iZl fhou^n'a 20 Our faprophet. thers worshipped in this mountain; and ye Bay that in Jerusalem is tiie place where men
."''V rooTO
husband;, this
tp,,cac.-
avrv
jJJm),
-woman,
KliOlE,
.,.' '="'">
'
_
-I
OeojpuJ r-.
porcjive
OTl TTpOCbhrnC
that
(7V.
20
tV
in
^tOVTIDT!'^ Opl"
this
^
2"jesVsslth"nToher; Woman, believe me, the hour oorneth, when ye shall neither in this mountain, nor ynt at Jerusalem, worship the Father. 22 Ye worship vi; know not what: we know whiit wo wor-
TTpOaKWHV.^^ 21 AsyBl
^Says
,
^ aVTy
necessary to worship.
.>
f.lOl,
^tg 'her
Woman,
,,
believe
'
me,
,
.1
ODrg
neither
tV Tlfi.OpH.TOVT(il OVTE SV
in this
'
mountain
nor
iu
lEpO(To\vi.lOig Jerusalem
,
ship: for s.alvation is . ^ > ~ , ^ ,n . .^ l'2> Vf-ISig TTpOCFKVVElTB. OVK-OIOOTV yjfltlQ TtpOG' of the Jews. 23 But Ttf) iraTpi. the houi- coiooth, ami the Father. worworship we Ye what' ye know not : now is, wlien the true _ < / ^ . ci , i , t. OT,l 1) a(x)Tl]pLa tK tuJV iOVOaiWV iCTTlV, worshippers shall wor- KVVOVUiV O OlOnjUSV Jews is. ship tne Father in ship what we know ; for salvation of the "' ' > < ~ > ./ spirit anil in truth: for ; >\\>ii " \ n Kai VVV (TTIV, GTS Ot aM]HtVOl TTpOCtfp%rai Father seekoth the now ' is, true worwhen the is opming an hour and Cut Kurh to worsliip him.
, .
.
23 AA
Wpa
tiK^that wo'r.shiphim Kvv\]Tai TrQQ(!KVvr)(jovaiv Tifi the tf^ill worship must worship /nin in shippers
,
TrUTpi SV Trvtvi^tan
Father
'seeks
KCli
dXtjOsi^'
truth;
in
spirit
and
25''Thc'^w'l)M'inn*8'ni'th
KuLydp
for also
nnto him,
'innw
th:it
Father
''such-
who
worship
him.
r'oalird'^'rhii'st-^^hPU
^'^
ho is come he will tell uaii thitiL's 2'>/csus 7rj'''uart Kat saith niUO h<T, I that r* j and eplnt N)iat unto thee am /e.
,
KUl TOVQ 7rpO(TKliVOVVTaQ ^aVTOv'^ Ylvtvpia O BiOQ' worship him, God [is], and they that A spirit
aX>j9eia ^Sd Trporricvvdv-^^ ^ n ' must " worship. utruth
4^
iV
in
'/
25
Asysi: avTui 4.. ac. 6t,^ ij.L ^fe.ays *to 'him 'the
27
And
up. u this
cams
yvin),
018a OTi
I kno'w'that
"woman,
f X0{?
6 Xtyofxivoq xp^^^^T^t'
otuv
when
p
'Jjj'
who
is
"
called
Christ;
tKHvoQ dvayyeXsT
'he
r)fuv 7rdvra.
'26
AkyH avTy
''Says
"oomea
BUS,
'
be will
tlfii,
tell
^all things.
^to 'her
Je-
aovc, 'Eyw
f'-'
am
['he],
aoi,
*to ^thee.
27 Kal
tTri
rovTip
this
And upon
[ov
^lr\
Sii^jjaet
I'l
BUpx'-ofi.ai TA.
'
6
.
. ,
.h Suxrw awrcpl'L
lt[ti].v.
''
"
eyw
^
It.?
ep\OfjLai,
Tr
'lT|<rovs
>
aVTiu
him
[l]a.
T.
TcS opei
TOVTy GLTTrAW.
l''vVa,L,.iri(rTeve fJiOi
IltoTeue
ju,0l,
yucai TTrA.
aAAd
7rpo<rKvvelv Sel T,
"
affaj/ra tIiA.
IV
Clime
his disciple*,
JOHN
and
wondered
that
19^
a with the
yet
Ti
Ti
_
into l^^i'^;i'^^'^j^^
city,
*Let
T/7J'
Hhen
'her
Werpot
'the
\l
20 AtDrf,
.Come,
/.tljri
:
TTOV OC
whothe
Po(Ta"
t7rop]aa'
I did
me
all
things whatsoever
^perchance Hhis
over
did:
6 VptOTOt'
Christ!
j(^o'VTO
30 1'E?)/\0OV
tK Trig TVoXi.UJQ, Kai ^OVV^^ city, and They went forth therefore out of the
-tip-
of the city,
and came
31
r<^
the
HSra^V
(bays.
^ea?.
l^pwrwv
'
avroV
'him
o'l
fXaOllTqi,
-disciples,
But
in
'the
^^^
sayiug.
Master,
yovrec,
''P/!3/3(,"
32'O.Oi
But he
L-
^'
Rabb7.'
t]v wu'ieh
'Eyw
/
^^Wat
^ea^tha^ '^^00^
ivio (bayfXv
vueXcouK.o'iSare.
hie/toLt
pies
V
.
33"EXEyov ^ofv"
^
know
M)'/
,
not.
34
,
unto them. My meat IS to do tiie will of him. that sent me, and to finish his work. 3oSay ' t not ye, There are yet iXl}ua four months, and (/len work. his me, and should fiuLsh sent will of him who Cometh harvest ? be ^_ ,, /I 3o 0('X VfXEig XiySTE. Ofl ETI yTET(Ktflt]VOV iOTlV Kai O Vtpl<riJ.og liold, I say unto you Lift up your eyes, ami and the harvest it is that yet f out mouths 'say, -iSoi, ^ye look on the fields for , 'B'A' '-.'T-i' ''j/i\ tpX^Tai; ICOV, XsyuJ VfXlV., hnapaTE TOVg.O(pVa\j.lOVg.VHWl> Kai they are white already your eyes aud to harvest. 36 And he Lift up comes ? Behold, I say to you, ^
one another,
Tig "Anvone
,
i]vtyKEv
'did bring
3
(payelv y man brought him ougAt avTip to eat ? 34 J.sus sa_ith him [anything] to eat ?
./
'
Eaov pp(t>na tCTiv.iva ^ttoiw to that I should do the 'is meat 'Jesus. My no -them \ TTSj-irpavrog jXE, Kai TtKElwaut aVTOV to tpyOV, TOV
^
~||
>
,~,
'
.,
'
'
ii
>
<
>
.>~
^
<
f\
'
/-
'
'
'
SiaiV
they are
Trpog {JEpiGjXOV
'to
harvest
f " ^
^ydl]-
\[
the
lields,
for
white
already,
fruit unto
lie
eternal:
36
1
"/caiil
And he that
Eig
a reward
that
'
receives,
aud
gathers
fruit
Wiv
life
alwviov 'iva^Kai'
eternal.
,
anEipwv
sows
ofioi
'together
xajPV
^may
''rejoice
'-o"
unto
both he that
Kai
fiivog,
6
OTl That
OEoi^WV.
^reaps.
37 tV.ydp TOVTip
For in
EffTlV
'it ^is
Xoyog iariv
is
a\?}true,
'aud^he^that
this
the sayiug
[^'ap
that'
whereon
dXXog
^one
6 (nrElpUJV,
Kai
who
sows,
38
o tyoj 'aTTSoreiAa" vfxdg OEpi^Eiv ovx sent you to reap on which ''not
vf.iElg Eig
KEKOTriaKUTE'
"have laboured
;
'ye
have laboured.
nnH
ye
into
have eu-
6a te.
tered.
39 rwv
of the
'Ek.Se Trjg.TtoXEojg.fKEivijg ttoXXoi tTriffTEvaav Eig on juaiiy believedBut out of that city
avTOV "
him
fJ-aptes-
..,,..,
^2.up.apElT0)V, Samaritans.
Ota
TOV KoyOV
the
T)ig
of the
because of
word
yVVaiKog woman
39 And many of the Samaritans of that ciiy believed on him for the saying of the
woman, which
testi-
'
fi\6d.v TTr.
o eflauju-afof
a which
St"
L]TTrA.
''
/caiJlilAl.
Q aTr[Aj.
'
-q&r)
TTOujiTai LTrA. oJc W. 'Pa^(3eiT. (nad already be that reaps) t. _ (cal uL^i'^^'i'tA. Sa/xaJHTWi/ T. a.ni<jfa\Ka havo sent T.
,
'
T.
[tal]
and
L.
'
192
fitd, tl at
QANN H
fioi
told
2.
IV.
"Ort
il.Ttkv
He
me
TTcivra
40
'12
When
were come unto him, ovv 7)\9ov Trpot,' ai'Tov o'l ^"^afiapelrai,^^ r/puiTiov avrov they besought him to him the Sauiaritans, they asked him that lie would tarry therefore came with tliem and he ixfivai Trap avTolQ' Kui tfiSLvev LksI di'O rjfjiepaQ. '41 kcu two days. dbode there to abide with them, and lie abode there two days. A ud 4 1 Aud many more believed because of ^i3 TToWip.TrXeiovg trritrrevqav Sid' rov.Xoyov.ovrov' 42 ry.re own word 42-and said many more believed because of his word and lo the unto the woman, Now
:
'
believe, not because \ot thy saying: for we have heard hiin
we
Sid
woman
believe,
they said.
No
longer because of
XaXidv
saj'iug
ttict-
ourselves, aud know that this is indeed the Cluribt, the Saviour of
T^ioi-if-V
avToi.ydf) dKyjKoansv, Kal o'lSajnev tin for ourselves have heard, and we kuow that
'6
w ovrog iariv
this
is
the world.
^^piardg."
Christ.
the
Now
the
rjfxipag t^rjXOev IkhQev, ^ical aTr/yXtwo days he wxjnt forth thenoo, went and
'<;" 'l?/c7oiic;
'
44 For Jesus
eig T7]v
into
VaXiXdiav. 44 avrbg.ydp
Galilee;
" for " 'himself
IfiapTiipr]
tes titled.
OTL 7rpo(p7]Ti]g i7' Ty.iSi<ji. rij-iijv TvarpiSl oi'/c.t'xet. in his own ai.v. that a prophet his own country honour has not. co\i) trj'. 45 Then when he was come iuto Ga"""Ors" oiv i]XBv ('g TT^vVaXiXaiav sSt^nm-o avriiv lilee, the Galileaus 45 When therefore became into Galilee 'received 'him received him, having seen all the things that rdXiXaloL, ecjpaicoreg tToiijnev tu "le01 "ii" he did at Jerusalem at -Galileans, all things having seen whiol; he did in Jethe feast: for vth'ey. Hho also wont "nto the tv lopry' KaLavroLydp i]\Bov itg TtjV poa,oXvjj.oig t?) feast. went during the the rusalem feast, for they also to
lionbur
away
JesuS
Tzdma
eoprr]v.
feast.
Aln^UXOsv oiv b'li]<rovg TrdXtv P ('(; tuv Kai'd Trig Cana 'Came ^therefore 'Josus again to came Tig i]v Rgaiu into Cana of TdXiXalag, ottov tTroiijcrev to vSiop olvov. '^Koi whero he made the water of Galilee, wine. Aud And there was a certain Galilee, where ho made the water wine. Aud (iaaiXucog, oh 6 tiibg t'laOsvei Iv "Kmrepvaovfi.'^ 47 ovrog there was a certain noHo whose son Was sick courtier, in Capernaum. bleman, whosii son was
4({
So Jeau3
sick at Capernaum. 'Irjcoug ' t'ikel OKOvaag Ik Tijg'lovdaiag ttg njv TaXi47 When he heard that GaliJesus had come out of into. Judaja Jesus was come out of having heard that Judaea into Galilee, ho Xaiav, aTrriXOsv 'Trpog avrov, Kal I'jpwra ^avrov^' iva Karawent unto him, aud went that he would to him, asked him and besought him that he leo, Would come down, ical id(Ti]Tat avrov rbvvioy' yfieXXev.ydp dTroQ)>r](SKHv. (3y and heal his sou for comedown and to die. heal his toti for he was about he was at the point of death. 48 Then said 48 diTEv o{)v 6 'IriGovg irpog aurov, 'Edi/.fu) cnjuela koI Jesus unto him. Ex"Said -therefore him. signs aud 'Jesus to Unless cept ye see signs aud wonders, ye will not TSpara 'idi]TS TnardnyriTe.. 49 Aayei Trpog avrbv b ov.fii) 4y The uo- wonders ye see in no wise will ye believe.. believe. ^him 'the ^Says 'to blem.ansailh unto him, Sir, tome down eve my fSaaiXiKogj Kvpie, KaTd(ii]9i irpiv diroQai'Civ To.TraiS'tov.fiov. 50 Jesus child die. Sir, comedown before 'my "little ^child. ''courtier. '*dies Baith uuto him, Go 'Kai" b.v'iog.aov ty. thy way thy son liv- 50 Atyu avT(p b 'hjaovg, Uopevov eth. And the man beAnd lives. 'Jesus, -Says ^to 'him thy son Go, lieved the word that " 'Irjaovgy Jesus had spoken uuto k7ri(TTV(jv b dvBpfjJTTog Tip Xoyq) ^^I" direv avri^ 'Jesus, him, and lie went his 'the ''man the word 'believed which -said ^to ''hira
on
way. 51 And as lie was now going down, 'his Kal iTToptvETO. 51
servants met him, and
'-
i^Sj^-oi
and
wcnc away.
''
Euc already
zeal aTr/jASei/ 6 Sajnapirat T. [^OTt.^ U o ;:^pta-T6j LTTrA. a which TTrA. " 6 GLTTrAW. 6 'Itjo-oO? (read he '" tus T. " ocra whatsoever lTfa. I'Hi/ ^e t. p -f 6 'Itjo-ou? Jesus w. Ka'PapfaovfJU i.lTrAW came gltti aw. aVTOV * 01' LItrA ' avTOV [LjTTcA. KM l.LjT[TrjA. + 6 LTTrA W.
Il]tt^ a.
'
''
'
IV,
'
J
^
O H
N.
"AtyoiTEC,"
say.n-,
193
htm,
^Kol and
aTrnyyeiXaj/"
reported,
^
"On
hour
b.-n-aAQyaov^^
'Cy.
lives.
52
''EitvB^to
oiv
'^Trap'
ahrojv rt)v
them
.
-
u)pav^^
i^o^r "''jn
he begau
Thy
child
He
inquired therefore
'^kui
from
the
snid'unto'himTester^
'^'^^
J''."^''
'^''
Iv
la
'
f/
KOHii/OTtpor'
^better
which
tlirni'^^
,
avnp,
"On
53
'
^^^fc;"
Y.-tr-.l-iy
^^^
seventh,
}^^*-
And
hioav
tat'thel'-'hour
tpCn[iy\v
'seventh
.
.3^.
)mvd..
a<pi]KiV
left
-
aVTOV
him
II
irvpfTtiC
Myino
'Knew the fever." which .losas said unto ~ " ' ' ' tlCStvy TIJ lopa iV y Slinv him, Thy son iivcth *therefuie'lhe=fa;.hcr that [it that hour in which "said and himself believed, '^" ^'''^ Wholc hOUSe. ~ ' ' ^ >r ,r"r^ V T<avT(() ii]<7ovq, t Orr u.vioq.ffov Qy. Kai eTriaTeimev avroq 5i This is attain the Ho'hiia 'Jesus, Thy son lives. And he ^believed 'himself second miracle that Jesus did, when h'3 , -. ^ Kai If.OtlCia.avTOV oKr). 04 TODTO " TTOAIV CEVr^pOV nrj/.tEtOV was come out of Jiida.\a into Galilee. and his ^house 'whole. This again a second sign
}'^Z 53 So tlie father knew that il ivas at the same hour, in the
l^'^'^l
OVV
O Tranjp
<
,f
on
fi
'tv" was] at
'
'
II
'
>
>
^<>'
.~j/%
-!,/
(f
iTroir]<jv did
,X(X('ai'.
lilee.
6 'Irjnovg,
Jesus,
tXQwv
r^ig
Ga-
5
.'J
Mfrd ravra
~
>
l^u
'\
'
toprr)
rwv
'lovdaicjv,
Jews,
.
.
icai
.,
aifsfii^
N
'
''o"
li](Tovg sig
'Jesus
to
ry
<T
lepoauAvna.
Jerusalem.
-
'
iv
feast
of
the
ITTl ry at the
And
there
i<
';/
is
7riAeyO/Ul'/j"
[is]
'
t\
In
in
ii'i-i*"'
in
EljpCUan
Hebrew
'
shecpgata
II
a pool,
_
1
which
<
called
'
"'isi/ffcroa," Bethesda,
mT> a^-^'.
_'
ttevte
five
,
aroag txourya.
porches
having.
o 3 ev javraig KortKEiro
the-e
were lying
,r\7,Qog
a 'multitude
'^ripuiv,
":to\{j''
ru.v
koQEvovvn^v,
were
sick,
rvi>\u.v,
blind,
'great
of those
who TOV
"EKdEXOIXlVOJV T7]V
iSSarog
K(V>J(T(1/.
4 OyyeAoC
awaiting the ^of ^th *water 'moving. 'An 'angel tlio water 4 For aa IcaTa.KaipoV, KaTEJ3aiVEV iv ry lio\vilf3r]9p^, rat ETUa^fertarn^eagra^into from time to time 'for descended in the pool, and agi- ^j^g pp^i g^Qj troubled pairaEvrd vdion' 6 ovv Trpuiroc EuBag ueto. rnv rapaynv trte svator: whosoever
withered,'
yap
1.1 tatod
-^ {\ ^ .1. r He the water. rr who therefore ^= the first entered attcr il agitation Tou vdciTog, vjitjg EyivETO, '^(}).dfiTrore' -icarEixErn uotrijfxaTi.^^
1
1.
j.1.
'^
'
.!!
'
tnen
first
after
troubliu"-
water
of stepped
tho tho
in
of the '
water,
'
"well
'became,
whatever
'disease.
5 And a ccr5^Hi'.0 Ttg dvOpujirog ekeI '^rpiaicovraoKTOj" 'eti) t'xwv iv liad. was there, BuC' was 'ascertain =man Hhirty -eight ther'e *ycare 'being in ^fi^J^*^^ which had an infirmity ~ ~ )t> ry daQEVEiq,^. 6 TOVTOV IOoJV O Iriaovg KaraKEifXEVOP, Kai thirty and cightyears. lying, infirmity. ^Him "seeing 'Jesus and 6 When Jesus saw him he, and knew that ho , had. been now a longyVOVg on TTOAVV yOJ] XPOVOV -.EXEI, AEyEl avn^), OtAEig knowing that a long "already Hime he has been, says to him, Dosirest thou ti9 m that case, hi saith unto him. Wilt _ , ^ ~ A -.r wvpiE, av- thou be made whole? vyiiig yEVEtjUai; 1 airEKpwt] avrtjj o aamvjjv, well, to become? "Answered ^him 'the "infirm ['m.an]. Sir, a 7 Tho impotent man answered him, Sii-, I II " n~ t/3 ' \ vptOTTOV OVK.tX<>i, iVa Orav to VOtOp ^paWy' have no man, when the rapax^y man I ha vo not, th.at when 'has *been ^agitated 'the "water he may put water is troubled, to r r,, X v^ put me into the pool: /D A EV.tp.dE Epxopai iVW aWog npO but v/hile I am comfJE Eig T>]V tCOAVfxprjUpaV me into the pool but while "am 'coming 'I another before ing, another steppeth
/
1
<
,.-.
,
, , >r
,..
'
'
'
II
:-
11
>
'
>
..
~ Efiov
me
>
/3' Karapaivei.
descends.
o*' o Atyti
>~<>T
T-,
'
Ey(joai,"
Arise,
II
8 Je-
** ' kai fiyyeiXoLv T y VTrqi'Trjcrav LTTrA. [f<il o.TTTjyyetAai'] TrA. Ae'yoi'Tes T. ; '^ avTOV (read that his child lives) LTTrA. tt/i/ iopiLV irap avTOiV LTTrA. elirov oiu theref i" ex^ei LTTrAW. fire they said TTfA. g iv T[Xr]. ^'Ott LTTrA. Se now (this) + i " <^ Br)9^a0d Bethr) the (feast) T. TrfA]. 6 LTTrA W. TO Aeyo/jter'Oi' T. o Zatha T. TToAv [LJTXrA. sfcSexo/JieVajf' to eid of verse 4 [G]TTrA. P [(cupt'ovj ' TpiaKOVTa koi ' + avof [the] Lord L. olLS-rfnOTOVV L. Kat [L]Tr) o/ctw GLTTrAW. { TQv his (infirmity) [L]TTrA. ^ jSaAjj GLTirAW. " h [Kttl] and L. 'Eyeipe LTTrAw,
<=
'
'i
19-i
*ndwfiiic.
AN NHS.
Km
9 Kai ^foBkoc"
And
h.s
V.
ly'n'fTO
i,n,nedinLc,y ^Uccn.nc^
9Anaim-
rfm:!fe.'hole"uS
took up his bed, and walked: and oa the samo day wa- tht sabbath. 10 The Jtws therefore said uiuo hiid that was cured, It is the sabbath day it is not la .vf 111 for thco to carry Ihi/ bed.
11
vymr
.^^
6
,
dvOplOTTOQ,
..^^
>^ai
ftd
luni'
t..k ,.
-UV.^KpdB^^nTOV^'.aVTOV,
Kni
ud
,_^
^
TTEoif Trartf
'
V/j'.Of
iin.! it
,
-i%
aapparoP'kv tKEivy ry
t-)
ii'.>.-
~i,
b...l.
tij.if.nq,.
/^^ 10 EAfyov
was sabUitU -on day. that 'Saul ,. , ' ,, ^ ^ \.,'o/o ICiUOaiOt TSUfp(nrfVI.Ul'tf),2,ufjfiarOVf<TTlV' Tif) had been hualod, Sabbalh -Jews to hioi who it is, therc fore 'the
^^.^i^ud
:
OVV
.
01
,
' j\ ^ x o 3 n <i i i ! a upai TOl' ^K^app<lT07'"'\ 11 " ATrtKptOq ^OIlK.t!ii(rTI OOl bed. lie ahswuri'd it is not lawliil for Iheo to take up tho whole, the samo said . ^ , ~ , ~^. t... t. , TTODICJag JH Vyil], tKSlVOg flOl (7r?J', A/JOV TOV unto me, TaU.: up thy aUTOlCi bod, aud IvaliC. l:i Then mo well, )io to uio said. Take up tlieiu, tie Svfio mado , asked they liira. What , , ,^3 t /n -to, '11 r man is that whieh said ^KpapjiaTov^^cov Kai TnpnraTH. 12 HpiuTrjany '^ovv' aVTOV, walk. Tlioy asked 'thereforb Miim, nnto thee. Take up thy bed and , i , thy bed, and walk? , p n '/jo ApOV ri "tOV ^KpapiiaTOV' 13 And ho that was PlQ taTlV O aVVptJTTOg O etTTtOV (TOl, who said to tlioe. Take up man tho '^boJ is healed wist not who Who
,
,
'
He
'
<
>
<
'
o'"*'
'
'thy
13
'()-()
'I'aQf.ic"
l)ccn lioalod
it is,
in tho t>|mpie,^.T.nd^said^unto
^esus o.ydp.'lrjuovg
for Jesus
14 IMfrd
'
phice.
After
to him,
-yflni'iv
j 'wor
;o
Tavra
these things
"j^..
et>p'i(7icei
Km
and
tl-mv avrifj,
said
made
sin 110
-liuds
tho
Iciiuplo,
mm
{jyinr
Behold,
, ,
uriKiTi Aiidnravi., ytyot'Cic' ' ,i^, ' j t''sm, ^no-'moro well thou hast be.ome,: y
1 .
iva
i . that
/ Hot
.
lu)
Kri
'yi\^y"
(Tot"
yj'//rat.
15
__
'"'ATri/Af^fi'
whoK
^0"^thinffHo->the^^
Ami
therefore did
vyirj.
16 Kdt
And
,.,
,
j^.^^^
^,,.^t
'liifTovg j,u3
,^.
CUl
, ,
i,>i.
-
,,
bec.anso of
^per.
oeutnd
11
01 *Jo8Ue 'tho
'
lovva'oi,
'Jews,
-
But
Ji'sut
answer-
ed
them,
My
^icai
j^,,j
kC,r)TOVV
jiought
aUTOV
him
>
_
to kill, - u
<
>
aTTOKTtlVai,".
>
OTI
Tciura
'
, 17
,
--
>t
t>.0-
IrjCTOU^
,
a-KiKpiVaXO
answered ,y
.
UUTOig,
them.
'
<^
O.TTiirtip.^lOU
, \ ~ , t i o i 10 /Hut TOVTO "Oliv" cause he not only had EMC.apTl tpyaC,irai., KCiyuJ tpyaC,OIJ.ai. broken the ftabbath, until now work. Bi'cuuse of this works, aud.I therefore ~ but said also tliat (joil ' ,v' ^.. > ^ ~ 'r was his Fatlier, mak- f.l.aWov kC,t}TOVV aVTOV 01 iOVilaiOl aTTOKTEIVlU, OTI On^dt'OV ''to ^kill, ^him 'the 'Jews because not only inphimself equal with the raoro sought '\ God. ly Then answer' f3,} "? '^^ ' Kttl TTClTepa tCiOV tktytV TOV TO GappUTOV, tAi;V ed Jesus and said uuto but also l''ather 'h "own 'called sabbath, thom. Verily, Torily, X did he break tho
,1
;
tnth.
But Josua
My
I'aiher
'
'
,.-.
aWU
to
>
'
kavTov
^hmiself
TTOiJiv T<p
Oe.p.
(iod.
10 7rrvri,Vro
'.Vu-wered
oh'
'making
to them.
-"thcroforo
!>nlv,
to you,
ov ci'vaTat
'is 'able
Verily
verily
way
^
'''''
'^'"^
'^
PtUv'-IXt)
TavTCt
'^ai
Father
he
does,
20
tov
tho
'
btiii) L.:
evfle'tos
T.
^
<
+ taland
<=
who however
L[TrJvv
''
LTr.
ovf [l|i[
'l-qa-ovv
T.
[LlT[Tr]A.
i.
**
ja.
tov Kpafi^arov
S trot Ti i.LTTrAW.
ical efjJTOVi'
<>
trov
(I'fad
thy
<JOV
'h
-).
'itTrl.A..
Kpa^aTTOV
'
acrOei'toi/
W;is iniimteiit T.
pKal]
T.
and
"J
L.
eiTreV T.
>
o.TroKTeii'ai G[i.]TTrA.'"
f
01 'lovSaioi
rov
LlTrA.
"
'Irjo-ov? (reati
ho auswcicd)
'
auTOi'
T.
ou*- T.
i\eyev
av
[aJ'J Tr.
' TTOiei
6/AOiws T.
y
trdvTa deiicvvmv
all things
.TOH.K
shews
dei^ei
Troiei to him which -himself 'he' does
195
/.lei^ova
greater
avrcjj
9.
avrog
mi
;
tov-
and
TOJV
'iva v/^telg ^Oavud^jjre." may wonder. ye "these *he ^will ^shew" 'him 'works, that
^avn^ tpyn,
21 w<nrsp
=Even ^as
tvlso
*'"^"
naarTel.
yap 6 irarnp
ll'iog
kyeipei
up
dead
and
quickens.
thus
the
^;^^^;';_/J^'^^<l"J^^},^"|^^
OVg BsXei
22 OvSi yap
.>,
rtXXabut
'all
TlflixtpiV
c%n
23 iva itavng
that
I
"
rifltJJfflV
,
,
rOV Trarepa.
AfXrjV honoureth not the Son honourcth not the Fa-^ I ther which hath sent , > ,1 ^ \ / O rOV.XoyOV.flOV aKOVUJV, KUI TTKTTtVlOV him. 24 Vcrily, verily, a[ir]V \i.y(i3 VfilV, OTL hears, and bcUcTcs I sjiy untcu you, Ho my word erily I say to you, that ho that '' , H ' that hearcth my word, ^ ' , .' V TTBH^/aVTl flSy tX^l l^wrjV aiixiVlOV, KOI etg KpiaiV OVK arU bolicvcth on him Tlfi eternal, a^d into judgment "not that sent me, huth me,, haa life sent him who
OV.rifKjl
I
TOV VIOV
Son
, ,
,,
..
,1
Son: 23 that all men , urj.TljXWV should honour the Son, Father. He that honours not fen as they honour
I
,
all
*'*" ^?,'' ^^^ .'-'n ther juacreth no man, but hath comraittod all judfrmnnt iniro the
2!''^-
,,,-.,,.,
'
the Father.
He
that
the
who
Bent
'
him.
Verily
'
'
'
ipX^Tai,
'comes,
dWd
but
row OavoTOV
death
elg
into
ti}v ^w/;v.
life,
Xsyw vjmv;
I say
vvv
now
ioTiv, triffe.^'2.^Ver;bVveis,
rily,
0T' Ol VKpol ^dKOVaOVTai*' Tijg tpwvrig TQV v'lOV tov BfOV, Kai l^l now'"is'^whcn'tho of God, and ^g^d shall' hear the shall hear Toicp of tho Son the T*henthfi dead
01 thoaa
tujrii/
life
dKovaavTeg
ha/ving heard
'^r/croi'rat."
ehaljlive.
'26 iocTTrep.ydp
For even as
6
the
7raT)}p Father
ix^i
has hear
^J=^. fn(|'^thcv"tht
sh.all livd,
M For
iifa
iv
in
eavTip,
himself,
ouTutg ^iSioKiv
ea
Kai
rip
v'ltp"
^w>)r
Ufe
tx^v ^ *^^
to havo
Father hivth
he gave
also tothe^
Son
g^ve
"to
iv
^aVTlO,
himself,
m
,
gave
qvT<p ^tohim
vtog dv9pioTrov B<JTiv. 28 TTOieZv, Wonder not at. of man he la. to execute, because Son / Tt H (jjpa sv OTI epx^Tai y Travreg ot ev Toig fivrj/ieiotg those in the tombS all for ^3 "coming "lan^hour in which , , ,
'
on
^aV^
also
this,
,
>
<='i"'' ''^
man.
at this
'ukovshall
,
,
'
aOVTai"
hear
,
Ttjg.^lOVriC.aVTOV ,
'
29
'
come forth they t hat ~\ <t. f>ii oi.'ct" Ta<pav\a have -done good, unto the resurrection of evil practifed ' to a resurrection of life, and those that good life; and- they that \-i , , / t ) nt\ TTpat.avTEC Eig avaaTaaiv Kpi^t^g. 6\jov ovvafiaityu) ttolhv have' done evil, unto " the resurrection *Am ^able 'l of to do did to a resmrectton of judgment.. ~ / > , r,, ^/ damnation; SO I can , t n\ Kaihog aKOvu) Kpivoj, Kai r) KpiGig rj ^f mine own self do air .SfiavTOV ^vosv "judgment T judge, and myself hothing; even as ' I hear nothing as I hbnr, I from
ayava
TTOiricravreg eig
,
avaoTaaiv
-
>/
iseoming, in the which all that are in the graves shall hear his
voice,
.v~ c,iDr]g,
29
and
;
shall
>
",
>
<
ifll)
SlKala iariV
"just
-^is,
'my
will
on
ek\r]fia
TrepL
Toi
of the
TTSi.t^avToi: jue
to 9s\l][ia Tb SUOV, dX\d to melT Is'^j^ltTbeiafife "will my, but the I seek not mine owu ^irarpog.''^ 31 'Edv .syw fiapTvpoi tt,'"rather*Xrt.'hath
'Father.
If
I
"who
-"senb
'uie
nie.
31 If I
bear
concefrning
my
32 dXXog ZltZlis'^ofir'^l
Another 32
Inhere
is
witness
Is
not
true.
another
kariv 6 fxaprvpivv Trepl tfiov, Kai *oM" oti dXijQrjg tariv who bears vatuess concerning me, and I know that true is it is
T)
fia^Tvpia
witness
rjv
fiapTvpsl
mpi
lixov..
33
'Y/ttsie
a7r(Trd\-
the
me.
Ye
unto
John
34
tytf}
"I
truth.
flavfid^ere wnriiier T.
TTA. OOTiAW..
(tat (.TTrA.
6e and [L]T[Tr]A.
X.
''
aKovaovcTiv Itr.
' fT7<fov(rtv
^
Trarpds
LTTrA.
(reoti
^ K(u
of
riS
vl^
eS(i3Kf,v
him wlio
scut
ui c)
0i5aT
ye
know
'lu)Uini}V Tr.
196
3t
T
I receivo
Q A N N H
t*
S.
\aiij3iivuj,
;.
But
not
:
tostimony from
man
^^
qj,
.
'jrand ixvOpioTTOV
,-.i
TUV uapTvoiai'
'
XXd
. but
i
^
rrrfi.th.;r
^,_
but. I.hes<;tl,ii);f8li.cy,
^"*
7-^
i.
, "t
>
^'';^
/"'^"
ye,
-wiiivrss^
^ ^
'
rcccij^c,
^ml'Vlhhirn^Ti''ht? nmi yo' v.nre willing Kaio^Bvog -Koi for a sca-on to roioice iburuing "and lu his lifrlit. 3b Bui I ;
'^
,
things I say
35
t/tsTj'ot,-
nv
6 Xj'iyi'Of 6
'lami.
Jle
-was the
(paivwv,
'shiuirg,
.,
vjXEiQ.oi and ye
,
"dyuWinfrOi'ivai^^
lo rejoice
,
>
liave
R.-eatcr
<A't/ of
wltne-.s
tlie
oB
.
,,
.>
.-
tyiO.Cl
f)(^(x)
T))v j-tapTVOiaV
the
than
Ihi'
John: for
woi-k-i
which
,,,,,,
'
an
hoflr in
Fal her hath given mo. ^/xilCw to finish, the ^amo greater works that I do, liear uiiuess of me, lliat TTOTtip tlio I'^ither hath sent "Father m;. 37 .Vnd the K.ather ,
. ,
TOV
,,1
,.,-,
^
,
his liglit.
,,
,
But
,.
have
<\
witness
n
<
IwaVVOV"
,
TCI.yap
for the
,
th.an John's
,
ff"f
UOt ^me
o
>
'the
'
IVU
that
1
rtMliOCFiO
shovild complete
.^
,
OVTU,
them,
i
aVTU.TU.fpya
the works themselves
..
<>
'a
^tyw
I
\
which
>
'
Hei:t
TTtpi IflOV OTl O hath TTOIW, /JLUpTVpei hath borne that the do, bear witness concerning uic me. Ye r,' ' h TTaTtjp, "aUTOQ^^ have ne.thcr heard his 37 KaC U -TTfp-faQ tflS. voite at any limei nor And the "who sent ''jue 'Father, himself
liiiiLsclf,
wI.k-Ij
nie,
TTrtD/p Father
tte
aTrBaTUAKiV.
has sent,
'
me
'
wjitness
of
'
>
11
>
yUf^rtprJ'|0/JtC)'
TTEpl
word tj^OV.
:
OVTS
Neither
(pMWJV.avTOV ^aK^KOark
his voice
dSoQ
"form
abiding
for
^'lotr
me.
"'''^'OU 'his
^-^
uor
riot
him"ye''V'liVve
3',l
Sear.:!',
the scrip-
38
/CrtI
Tbv.\6yOV.aVTOV
OVK.'kX^'''^ ^/xl-l'OVTa
I'/U'^^'t" thirik'ycTiave^cterna! -si-'Ut for whom y<'"i life: .and th(-y are they ^^ which testify of me gjj I'jEpEJjvare" TCiQ ypcKboc, '' 40 And ye will not ,1; i, Ye search the scriptures, oo.'iie to me that ye
,
OTl
ye have
I'l-Ulg
3'e
OV.irt(TT:ViT.
believe not.
him
,
'
avTalc Kujnv
them
...,
,-i
life
might have
life
Kcii
iKHvai
they
Eiaiv
a't
fiaprvpoudai
bear witness
(''
,
fnm7men^2
etw"'il
to have,
and
Trepi concerning-
40
Kul
/IE,
^wrjV
life
$
txr}Ti.
"
to
,
me, that
ye
may have,
A6%aV
Glory
"^
TTapil
anotlior shall come in his own name, hru ye will receive. 44 How
c:in
from
,
^,
i/juttf
OTl ^'tI/V
that
avQpM7rU>V OV-\ajJijiciVM 42 "'aXX " tyVWKa but I have known men I n;ceivo not . ^ ~ / n ayil7rr}V TOV BtOU OH/C.tX're tV taVT6(Q. ,43 tyu)
,
,
<
.^
>
'
which
one of
yo
,^
'
the
~
T<{)
,
love
/
of
~
in yourselves.
>
I
i_'
,-
tXllAVua tV
have come
in
the
,
'
jU.'"
tav
a\Mg
>
~ '
me;
11
tXO/J
tV
T({)
OVOfiaTl
~ ;^'
T(f>AOttflf
'
iKHl^OV
n "A(/l//(Ty.'i
n-\ /
I
not think that "n.ame 'his'^own, hixn ye will receivo. if another should come in ~ , 1 will accuse you to., '\\'-\ ^ mi f'jn uAAl).\ioV the Father: there is 44 TTUjg OVVUd^E-UliUQ TTlOTiVaai, COt,aV ''TTapU ^glory ''from 'one "another ovie tliiit accuselh you, to believe, How are ye able even iMoses, in wliom \ / ,/, -i, r> ' ^'r TTUpu TOV flOVOV ^VtOV yo trust. 4G For had Xrt/upaj'Orret"? KOL TljV 00i,av Tt]V only God the which [is] from and the glory ye helieved Moses, yo 'who ''receive,
n<'~
> >
>
OV.Z,r)THTi'<,
45
/Xl^.SoKUTe OTl
Tliink not
tyw
X
ye seek not?
that
the
my
6 KarT]yopu>v v^dv, ^Mwaz/e." elg ov shLu 'yrbel'ie'ie TTarfpa' lariv in whom Moses, accu-es you, Father there is [one] who words ? ^ iTTKTTfveTE.av i'lieig yiXiriKaTe. 46 s/.yap fcTrtffrevsre'MwCTy," Moses, ye would have believed For if ye believed have hopct". ye
-
kfioi'
TTEpLyup
for concerning
t/Koii
tKtlvog 'iypatl/iv.
he
^
me,
me
wrote.
his
ypafihaaiv
,
writiuga
<7f re
Trwg
TolgAiJ.olg.p)iiJMaiv
Trtcmiishall ye
how
my words
believe?
'
ayaWiaOrji'ai. c.l/TTrAW.
iyui
<^
fxei^oiv 'LTrA.
''
'
'luidvov Tr.
'
(read
-
ttoiu) I
VfAii/ jneVoi'Ttt
TTrA.
^ iv TTiuTTOTe aKijKoaxf LTTiAW. do) LTTrA. e/ceivos TfiA. >" aAAa r,TTrAW. " ovk ex^re rr^u aya-rrriv tov, epavvareTTvA.
^
P Trap' A.
"7
1 [0oi}] L.
'
Miovu^s LTTiAVV.
'
Mojiicret'
71.
JOHN._
tuvto.
197
^^^'
**^^
6 Mera
of Galilee
over
the
sea
nig TaXiXaiag
TToXvg^
'great,
'/cat
wicoXovflei" avr(p
and
'foUowed
.
'him
'a
OTt
^twpwv"
sTroiet
lowed
thnt
^'^'"
hinij
because
""'Th''^^
-wbich
ho v/rought upon
'
^Y^Jit^dJd
were
? -f"^ Jesur,
TWV
those
affQsvOVVTdiV. 3 dvrjXOEV.Si
,, Kai BKH
and ihero
who
tig rb '8p6g *ii" 'liJ^OUf Jssus, And ^wcnt ^np 'into ^the "mcuutaia n tyyvg y/ca&)jr6" fiera rojv.jj,aUT}TuJV.avrovJ 4 iji' oe
diseased
,A
tj,
were
sick.
i~^T'v>'>>
end^'was
^ niouDtom,
went up and
with his
tho
sat
TO
~'
rraoxo.'
<
>
with
y
-^
copTrj
feast
/I
-v
twv lovoaiwv.
of tha
'
II
tr
ir>' o eirapag
'
cvv
ttoKvc
\
T>' ^o It]-
*uear
And
Jews.
'
passoTcr, a feast of the Jews, was nigh. 'Je- 5 When Jesus then
lilted up teeTOS, and saw a great company come unto him, he
aovg
BUS
Tcvsoij)va\[iovg,
[his]
kui aeaaafievog
and
having seen
^
/I
on
oxMg
crowd
>/
eyea,
that a great
.*.'\
saith unto Kiilip, TT'n Hoti&v whence shall we buy Whence bread,that these may ' Cat? 6 And this he '>< > T o "ayopao-o/AGi'" aprovg iva (payMGiv ovtol; o rpvro.oe eXeyev eaid to prove him: for shay wc buy J3r.t this he s..id lie himaelf knew what loaves that 'may 'eat 'these? TTZipd'Cujv avTov- avTog.ydp ySet ri (.fieXXsv tvouIv. 7 ^aT- aLworcd'^him'.^Two
tpX^rai
is
1,
Trpog
to
11
'
avTOi>,
him,
-v
'
\syii
.
TTpog
to
<
II
'^Toy^'
1
'Pi\nnroVf
Philip, rTT_~
coming
'
he says
>'
I'
'
I.
do. An- hundred pennyworth Stjvapiioy aproi oyK cit^'^f^oV^hcm'^fbat 'denarii Philjp, "For ^wo ''hundred 'loaves 'not every one of them may apKoiimv avToXg 'iva sKaorog ^ctyrwv" ^paxv.W Xdf5^. i^g^dis^J^^iea lidl-ew some little mivy receive. Simon Peter's brother' are sufficient for them that of them each 8 Asyet aury etg sk Twv-i-MOrjrCJv.avTOV, '.AvSpiag 6 d6eX(bog faith unto him, 9 There
trying
him,
for ho
" 4>lXi7CTrog,
Says
to
him one
of
^
his disciples,
Andrew
E^'tV"
the
brother
hlth
five
barTey l^aye^
'Eanv
'Is
7rai8dpiQ.v
'littlo
has Ave^ ^"o^t^'^^^i^yl'o'i^ ri 1<jtlv elg Joaus said. Make the 'what ''are for ^'^'^ *^* down.^ Now there was much grass ~ / , T ^M| ,'. ToaovTovg] 10 EZTTEV.'oe o h](TOvg,IloLr}(TaT TOvgavOpiOTrovg in the piaco. So the men sat down, in nnmso many?' And "said .'Jesuu, Mako the men "*' fl-oout five thou~ ~ ^^< f T > V n avaTreceiv, fjv.oe x^pTog iroAvg .tv r^j tott^. ^avs-KSffov" sand, ii And Jesus *'' t^^ loaves and to recline. Now ^was 'grass 'much in the place rsolined when ho had given " T ''\ '\ r, s 'II ovv 01 avdpeg tov apiVfxov ^djcrti" "rnvraiciiyxtXioi. 11 eXapjiv thanks, he aisti'ibuted 11 to the disciples, and therefore the mea, tho Eumber about five thousand. *Took ^
here,
W /a
;
'
aide,
''o"
tyii ttcVtb
who
d^j/dnia'
dXXp. ravra
Uufc
'fishes
^thesa
in
I
'
'
>
'
<
>
<
n,
''ot"
II
>
>
'
'and
*tlie
'loaves
oi.Cf.
"J^sus^
~ n fiam]raig,
disciples,
"J"
juayjjrai"
disciples
>ii
roig
to those
>
avascsijievoig
reclining";
and the
the disciples to them ~ ^ ' ?\ n dieotjicev^^ roie,that wtro set down; to the and likewise of the < ' \ fidhes as much as they ofioiMg.Kai v.ouid. 12 when they and in like manner wero filled, he said
II
k
of
TWV oipapiwv
'
oo-Ov
ijeeXov.
the
small fishes as
much
as they wished.
Xiyei
he says
Tolg.{iaQ7]ToXg.avTov,
to his disciples,
12 wg.oe hsTrXijteijaav "hcTup theliSgmcnts And v/ hen they were filled that remain, that no'LvvaydyETe. rd .irepiaasvaavTa l^^^^ ^uley^' glthered
tho
over ^aad
Gather together
be
lost.
Vbovo
</jem together,
and
fill-
nXdafiuTa,
'fragments,
aTroX^Tai.
13 llvvhyayov
KXaaadTOJV
jm of fragments
' 1
oiv
may
I
?he foirment^'oftha
five barky loaves, which remained over and above unto them that had eaten. 14 Then
Kai
and
.,1
iyeuiaav dujdEKa
en 1 failed
i._iK tyeivS
ji-i, hand-baskets
Kotpivovg
tfc
rwv
tt'svtb
five
upTwv
"ioaves
Tojv Kpi9ivu)V
'barley
d
"
PfTTEpiffcrfUffei'"
(3EJ3pijJ-
had
" riKoKovdei Se LTTrA. eOeupovv LTrA. ' rov<s o<J>0aA/xovs 6 'IijcroOs LTTrA W. y fKaOd^ero T. dn-OKptVeTai answers T. should we buy LTTrAW.
'
'
avrou GLTtrAW.
"^
jbv LTTrA.
-)-
6e and [L]TTrA.
Ti {read a
little) [L]Tr[A].
''
T.
>
Tratfi.
'
little
boy) [L]TTr[A].
"> ovv.
i'
os
LTTrAW
tbs
tTia.
X.
and distributed
"
198
j,hoe
Q AN N H
*
2.
iSovrfC
o-
VI.
iTTolrirrfv 3> j ^had ..j done
ko(T<V.
.
14 o'l.ovv.dvOpwrroi
eaten.
Iq
'irjrjOVl^,'^
'''^''^''^'
.. _, u The men therefore v _i haTlDg B?en what iXiyOv/'Ori OITO^ ICTIV ci\r]9wq 6
(Tntieiov
f
SJgn
1TpO<prjTr\Q
"''!
_
^his
11
is
truly
'
the
prophet
who
When
Jesus there-
r^pT^^^j^Qg
i3
f,'^
coming'
into the
Jq
him by
force, to
'hft'o
XovGiv
are a^'"'*
dcpartcd^gpin
'*'''*
tpxf(Tdai [fai apTTCt^eiv avTov, 'iva TTOiTjauxjw 'atrov" Income and seize him, that they may make .him
opog
aVTOQ flOVOQ.
alone.
.
w
it
>
igain
fo
16 And when even Tvas nou; come, nis oisciples went down unto
16 'Qq.H
j^^ when
>
6\(/ia evening'
^
(Iri
Mown
T7JV VoXacrffaV,
the
,
-.
17 Kat hfifjaVTeQ
the sea, 17 and entered into a ship, and went over the sea tow.ard
sea, ~
wi^
^KaTTSpvaOVfl."
Capernaum.
y
>
Big ^TO'' TtXoiOV Ifp^OVTO "ship they were going: ' > x >r
mi
'his "discipleB \ ~
to
'
II
^Kai OKOTia
f/orf
Capernaum.
them.
And
it
the
ii
'sai'
,
to
^ '/i
<
And
>.
dark
i,
already
,
. a
,,
>
i\
>
17](T0Vg,
'Jesus,
ti
10
>'\
r).T
\
had become,
/^
(to'd
/
*n4t
''had '\
*come
-.*
'
^to
*
'them
?
'
and the
-irv
by a wind 'strong bjowlng sea Havtuff " rowed about five and _' n b I' d,' -ii n twenty or thirty fur- KOTSQ OVV WQ '^ffraCIOVQ" "eiKOfftTTfVTi" TJ rpiaKOVTU VftjpOVatV 'twcnty-tve 'or *furlongg ^thirty they see longs, they see JesYis rowed then about
'
lU tATjAa-
'
tTtl rijg
walking
9a
th
and
Bnt he
says
'
near
thi
^^"''ov
'^'''P
y/ro/ffvw
coming,
'
Koi
l^o^h^Hav.
r^.
not
.-xfrnid.
21
Then
'Er<^ (>i'
^
''
Va'^i I
21 'neeXoV
They
him
land
^^OCOV, Kol
ship,
iTTl
hPjg yjjf"
the
'
at
sig
22ThodayfoUowing,
^2 Ty tTTavpiov
On
^^^'
^xXog
o JffTr]KdQ
stood
the
morrow
Xdaaijg,
^tKElvo
dXXo OVK
^other
fjV
f /Cl
El'./Z?)
'iv
'no
IviBnaav
o'l.txadriTai.avTOV^^^
Kai
on
oil
23 aXXa. Of ^iiXBfv =caine (but other there came other boats '^ > ~ \ .. ^ r. < from Tiberias nigh un- "'7rA0(f/pia tK l'lj')(:piaC0g lyyvg TOlf TOTTOV OTTOV ttpayOV TOV to the place where they 'small Ships from Tiberias where they ute tho near place the did eat bread, after OVV (.UiV O that the Lord had apTOV, evxnpiOT7](ravTOg TOV KVpiOV 24 OTS given thanks:) 24 when bread, ^having ""given ^thanks 'the when thcrtf ore ''saw 'the Lord ;) the people therefore ./ , saw that Jesus was OxXog OTl \1]a0VQ OVK iOTlV tKH OVOt Ol.jJiMrjTai.avTOV, tVenot there, neither Ms ^crowd that Jesus ^not there nor 'is his disciples, they .i^discip!e.'<,they also took . ,t ,, t> a \ ~ >t/aVTOl Hg TU o "TrXoiU Kttl 1]X90V Hg ''KaTTEpshipping, and came to p^OaV "/cat CaperCapernaum, 'seeking ^.ntercd 'also "themselves into the ships and came to
disciples were gone aBay alone; 23 (howbeit
and that ^not that ihto-which entered his disciples, T-^J^lXli^ll f^f^ '^ cipteswereentered.aiid ^ that Jesus went not avvHrri'iXOiv TolQ.uaOrjTolg.avTOV 6 'Irjaovg eig rh ^TrXoiapiov," with his disciples into ' . =went 'with small ship, --his 'disciples 'Jesus iijto the the boat, but that his , ? 1,
aXXd
but
,,_,,.
>
-^..'
.-,,
11
.,.-_,
/-,
,,_,.
>
<
's
'I'ljo-ous
(TiimJ) LTTrA.
'Itjotovs *
epxoufvos
''
'f.
'
a.ii-tbv\read
Kai^xipvaovn, LXTrAW.
y ov?ru>
KareAaPcv &e avToii? 17 a-Koria and darkness overtook 6ieyeipeT0 TiA. Trpb? avTov? T. a)(7"el I,.
'
'
T.
t.
tjji'
yijv T.
? ecSof
saw
''
ships
t..
"' TtAoia '^ASoi' T. '^ but TTi[a]. shlDS LTTrA. P Ko'^api'aWM LTTrA'W.
eKCU/o eis o
I
^ eiKOCrt TreVre
i ;
VI.
^
JO
"
HIT.
Kai
199
fypoiTfC
i-Gotiu
^nrovvTSc
seeking
rbv 'Iriaovv.
JCBUS.
25
iripav
Trjr
OaXaaarjg,
sea,
I
eItTOV
,
when
_
,
here
,
yeyovag;
hast thou como
>
V
26 AneKpiQl] auTolg O
?
>
s^iy unto you. Ye seek .^ . ^r. me, not because ye saw eioere aijfieia, *" miracles, but beVerily signs, I say me, not because ye saw but ^ ^ ^n V n <^^"se ye did eat of the OTl Kpay^TE K TU/V aprwV Kai tXOpTaavriTf.. Zl tpya^taUE loaves, and were filled. because yc ato Work * 27 Labour not for the of the loaves and were satisfied. meat which perisheth, ' >-\-\ , \ n ~ Ut) TT/V ppM<7lV but for that meat TIIV ppwaiV T>]V aTr0AAVfiSV7]V, aAAa which eudureth uuto v food perishes, tot [for] the which but [for] the food / everlasting life, which y .% T7)V fitVOVtyaV EIQ ^ioriV aiWVlOV, r/V O Viog rOV avUpWTrOV the Son of mail shall give unto you: for him eternal, which tlie Son which abides uuto life of man ~ hath God the Father ~ .It r J J a ' 'v/xLV dujaEL'" rovTov.yup o Tranjp tafpaytaev o Oeoq. sealed. 23 Then said [even] God. to you will give for him tho Father sealed, tliey unto him, What
=Auswered
=them
said.
Verily
afii]v
Aeyw
,
^/
u/ziv, to you,
,
jue,
oux
. ,
>
o"
.
aW
>
'
,)
>
>
>
>
>
'
>
'
'
'
'
28 EZttov
They
Tc\
the work!)
Trpbgairov, Tt Vo60V)itj/," iVa ipya^w/i0a. Srg'^tw'orMworks that we may work of God ? 29 Jesus anhim, What do we, to tpya rovOeov; 29 'ATrEKpiOrj'd'-lrjfroig Kai eIttev airolg, S^'^TWs'^i/ 1 jfe work
cl'V
said therefore
of God?
^Answered
'Jesus
and
said
to them,
Tovro
ov rb tpyov TOvOEov,"iva ^7ri(TTevai]rE^^ Etg s^ut.' 3o''niev^ ^sl'id is the work of God, that .ye should believe on him whom therefore unto him This avT(p, Ti oiv iroiEig J^"""* J''^" showest oiv KTTecrreiXei' EKElvog. 30 'Elwov They aid therefore to bim, What '-'then Moest may Eee,''"aud believe 'sent 'ho. thee ? what dost thou tpyai^y; ld(i)j.iEv icaimarEvcwfJievaoi} ri (TV GiipAlov^'iva may believe thee? what dost thou work? ^^'V. ?! ^^''-'f^'H^^ *thou 'sign, that wo may see and ""' dt mann.a in the ~ 81 o'i.'^arkpEgJmwv 'tb aavva i^ayov ev ry eprjf^t^, ..Ka0wg. 4esort; as it is written. Ho gave .them bread in thw wilderness, as Our fathers the manna ate from heaveu to eat. 1 5. ~ ^ , icTLV yEypajlf-lEVOV, AprOV EK TOV OvpaVOV tOUJKEV OVTOig 32 Then Jesus said unttrrtv
'
it is
Written,
TIT 00 EIttev 32
>
heaven
'
he gave
1
1
'
"them
'
(payEiv.
ovv
II
avroig
t
II
-.
,r
iTjnovg, A}n]v
'
cifirjv
Atyw
I say
,
'
to taem,Veril7, verily, ^ ^"y '"'*^ y"' Mo.se8 gave you not that
to eat. ~
/-
wm
<
Jtsus,
Verily
>
Tr">
VfllV
verily ~
yon
o.7Tarr]p.fiov oiciojtv vfiiv tov aprov. ek tov ov~ which comcth down von; yqii tho but my Father .gives ^bread 'oUt ''of ^the ^hea- from heaveu, and givoth life unto tho world. ~ ~ \ >\ ' " ~ n ' 00 n ' > paVOV TOV aKrjUlVOV. 33 O.yap apTOg V tov UEOU EOTIV p 34 Then said they unto ven For the bread he Who him, Lord, evermore 'true. of God is
vov
aA\
i.v'vt
j.>5.
tread from heaven but my Father giveth tho true bread hca- from ho.aveu. 33 For the bread of God is he ,
'
'
'
'^
KarajSaivbyv
comes
ilotvn
Ik
oi'v
T<p
to tho
K6(Ti.i(p.
fs
out of
bearen,
and
lifo
gives
world.
them.
am
the bread
34 BlTTcy
They
this broad.
?aid thorcforo
dprovToirov,
aprog
bread
irpbg avrov, Kypte, TravjOTS Sbg j'/pv rbv eth^o^me^hau nc^v'?; him, to Lord, always give to us hunger an<l he that ?5 EItvev ^d'^' aiTocg 6'I^(roi5ff, 'Ey(f. t>t o -'Said 'and 'to Hhem am the Q^id uuto you.^6%'Sf 'Jepus, I' That ye
;
SfhlsT
b^i
T^ig Z'^r^Q'
of lifo
:
6
he that
cv.[j,ri
^TTEivday''^
mo
in no wise
Kai
cad ho that
on mo
OV.arj in no v/iso
'^Sfd/rjdT)^
may hunger, that the Father civeth TCWTTOTE^ 36 aX\' me shall come to me;
But
"<
^^^^f ^'"37'
Tn
may thirst
and
sjiall
at any time.
n that
oometh
eIttov vf.nv OTi Kai fuipaKars" I said toyoa that also yo have Been
"^ytte"
Kai ov.inaTEUETE.
believe not.
Jj^Et"
37 Trav
Alli
mo
EfXi
o diSwGLv
Ihat
-gives
jJLOi
b iraTtjp rrpbg
to
me
* '
'FaP^cC
T.
T.
''
' oc'Scoo-ii'
vitXu
TTtOTCVTjTe TTrA.
; <i
ovv therefore t
6e [L]TrA.
gives to you
e/xe TirA.
iroitojuev
hunger
L.
6ii//Tjcri
fxe [l]t.
200
came do\vn from heato do mine
(fhat
QA N NH 2
VI.
veu, not
ffK"
* ^^ ^'^^ "' '^^^ ''"^ ^ <"^^'^ "'^t. For I have come down , rOV OVOaVOV, OVY t^O Sttoiw" TO OiXnua TO lUOV, dWd
39
oFhim And
this
is
''"'"^^''^
hVayen,
not that
I should
do
Wu
W,
but
ro
*^
9i\)]IXa
will
TOV
him who
TTBU^l^aVTOC
.^
llE.
^ent
m^tharo^aU
_ of
^ sent
L.^
39 rOlTO-^i
And
this
icTlV
i.
TO
th^
1
^i"
jJLOl,
TTEjU'i/zaVrOf jUf ''TTarp'OC," Vj/M TTOV O StOuJKfV of the -fieut "me 'Father; that [of] all that he has given
TOV
Vho
,
me,
^
I
,
aVTOV, fiXXd
It,
hut
i,^/;,
>
aVTO
it
i
'iv"
in
Ty tCTXaTy
the
/
i
lljXEpS},'.
40
.
TOVTOrCf}^ tOTlV TO
z^'-,
last
,
day.
..
And
.
this
is
-,
,
the
.
(}i\r]fia will of
,
,
^TOV
him who
,
,.
k
sees
"^(^-Q
'
O VEUipUJV
TTKJTtVttJV
believes
^
i
me,
>
that everyone
> >
who
Son
/
and
,
<
>
avTov
^him
^
>i
<
'"iyu"
'J
and
'^will ^raisc
'up
<
>
'
<
'
W^9^'
day.
*!
at
v EyOyyV^OV
OVV
6
01
lovoaiOi TTEpi
Jews
SK
about
\rere
murmuring
o
the
therefore the
saTd^Tsnotthi^'je^C a^TOv,
the" sou
OTi
dTTSv, 'Eyio
I
iii.u
uftTOQ
KaTalBdc;
row
of
Joseph,
1".
because he said,
am
thirwe'lmow'?"howiS OVpaVOV.
it
42
KUl
tXeypV,
saying.
heaven.
And were
not this
the "Son
/^ ^/^^'C whom we
he,
OtdafXEV TOV TTUTipa Kul TrjV ,X7]Tipa ; know the father and the mother?
Out of the
heaven
I have
unto
them,
43
'ATTiicpiOt]
Murmur not uu^'^draw hinv 'ind"! will raise him up at 'yt^fr'" CtXXtjXcuV. 44 OvSbiQ SvVQTai kXQelv TTpOQ ^/i" fdv-fllj the last d.ay 45 It is vvith one another. No one is able to come to me unless tne prowritten < , , ' > / / >\ > phets. And they shall o TTOTifp o TTifiwag fiE tXKVoy avTOv, "xrai lyiji* avaoTtfaoi be all taught of God. the Father who seat me draw him, and will raise us I Every man therefore ~ , , ' i r " tv.at hath heard, and avTOv * Ty scTxary ?//Ltp^. 45 tOTiv yeypufifiivov tv toIq Trpohath learned of the him at the last day. It is written the in proFather, cometh unto , j ^ ^ tOOVTUl TTaVTEQ CLCaKTOl >TOV" BiOV. liac me. 48 Not that any (prjTaig, Kai man hath seen the Fa- phets, And they shaU be all taught of God. Everyone " ther, save he which is ~ _ < < > > t n n ' ovv" o aicovaag TTupa TOV TTUTpog Kci fimuv, tpxirai of God, he hath seen the Father. 47 Verily, therefore that has heard from the Father ana has learnt, comes ' verily, I say unto y*i, " ' a n n Tig fwpflK>'," El.fXT) 46 0^% OTl TOV TTUTlpa h O He that belicveth on T^POQ to me: not that "the 'Father 'anyone "ho s 'seen, except he who mo hath everlasting ' t life. 48 I am that " _ u An bread of life, 49 Your *^^ TTOpa TOV i)eoV, OVTOQ tiOpUKEV TOV '^TTaTSpa." 47 afi1]V from has seen God, he the Father. Verily Fathers did eat manna is
"^ow" ^o" 'h^ffovg Kut alTTSv avTolg, "Answered ^therefore 'Jesus and said to tliem,
Mif.yoyyv^Ere
>
ii
>
,,
>
>
<
'
>
. ii
/<
'
>
'
>
''-/)to you.
'c
'
'
>.6yw vulv,
I
TricTTEviov '^eig
believes
tjtlf "
say
He that
on
me
eternal
Tijg ^toijg.
of
life.
49 oLTraripig.vfiwv ttpayov
Your Fathers
ate
am
the
bread
^t6
the
iprj/xtf},"
Kal d'^iQavov
-and
died.
50 otTog
This
icTiv 6
is
desert,
the
apTog
comee down,
th'at
Tig i? anyone of
avrov
it
eju.
T.
OLTTrAW
GLTTrAW. TOV naTpo'; fiov of Ovyl xr. p vvv now ttpa. " /aeTo. Tr. 1 ovv G[L]TTrAW. 6 TTr. oStos (read Ae'yet says he) [lJTfA. + 61/ in (the) OLTTrAW. ' " Kpiyui LtTrA. ' E|U. TrA. y toi) GLTTrAW GUI' " eju.e TTrW ^ eo^paKev Tt-i; LTTrAW ' fieoj' God T. GLTTrA. eis e/i^ T[Ti AJ.
''
'
aTTo
from LTTrA.
[t'vw] l.
"
-|-
in (the) lt.
"1
if
Tfj epTj/iO)
TO fxdvva. LTTrA..
VI.
<pdyy Kal
ixrj
'
JOHN.
ol
tjioi i
ei'/^i
201
^^j-', 'living,
airoOdvy.
die.
^
dprog o
may
K
eat
and
not
am
the 'bread
out of
heaven
came down
if
thereof, cnu ,; 6 ^^* which ing broad which came 'Ik tovtov i*?^"" fr"^ heaven
this
this'"^rea'd"^'he'^"EhaU
ov tyw live for ever: nud iha ^i^aerai" eig.rbv.aiujva. Kai 6 dprog Ss and the bread also which I f or evei?', bread ho shall livo i^^'^y flesh wbMi''l Suxro)^ vvtp Trig rov will give for the Ufa SwcTio, Sjj_(jap^,uov iuTiv, ^r}V lyw *iU give for the =of nho o* the wor'd., 52 Tho which I will give, Is, my flesh Jows therefore strove y ~ '^^'^ -,, , T themselves, ovv 'irpog ai\M]Aovg oi -r lov- among Kuofiov (,wr]g," 62 Efiaxovro world 'life. Were contending therefdre with one another the Jews Eayiug, Hov/ can this .man give US' fea flcKh \ t ~ n Vt~ k t t ovvarai ^ovrog tjf.uv" oovvai tyjv to eat? ssThenJosua Aeyovreg, caioi, ^aid unto them, Vc:-ily, ''us How is able 'he ^to 'give saying, verily, I say unto you, ~ ~ ~ f'r. TnT T 'Jt 'a (jiayuv; 53 Elttet ovv avroig o*Iri(Tovg, Ajirjv Except ye oat the ifosh aapKa^ ot the Son of man, "Verily 'Jesus, ^Said ^therefore *to ''them [hls] to eat ? 'flesh Olid drink hla blood, / ./ (pajr)TB rrjv (rap/ca row viov j: have no life in jon. aiirjv Aya vjxiv^ eav.firj floah of the Son I i '.Vhoao cateth my I say to you, Unless ye shall nave eaten the verily f ~ ~ fiesb, and driakcth my T r> Triijre xurov to aij-ia, ovic.txiT c,m-ijv blood, hath eternal rov avvpuiTTOV' icai blood, ye hn,ve not lifo Bis of man and shall have drunk Hfe and I will raiso
Tovdprov
'
I,
<
'
Hug v
II
'
>
>,v/
'
<),
1
>
~,~
>
'
>
'",r>
drinks
iv iavTolg.
In
yourselves.
64
He
life
6
that
rpwywr
eats
eternal,
/xou Tr)v
my
'^'koI ty(i"
and
my
"
rd
?wr}v aiwviov,
dvacThcuo uvtov
will
r.aise
Ty
and
up
is
him
food,
/u.ou
in tho
i'jXdTy Vl^epr 55
last
day;
my flesh
Tvoaig.
drink.
is
truly
and lag
Trjv
^
f^^^"" t? H^TiJ.
ivither hath sent
Th.ali-id.fxov my bloody
,
a\-?/0w;" truly
" ^'
kfytiv
56
rpwywj/
cats
-^
He that
^my
^
and
drlnka
jxov to alfia, kv kfioi usvet, icciyw tv avTip. my blood, mo abides, and I in him. in
Y^l^^
ven
:
f"^-
^^^
?;^"^
^^i'^J^^'To J^^,^
not as your fa'^'l'
67 KaOojg aTrkaTtCKkv ue 6
As
/
*mnt
< <
'mo
/
Kciyw ^a>
and
I live
II
^id
because of
?
>
^'^"^^ <^"}
TOV
jhe
tflS.
TTCLTEpa' Kai
also
O
,
TpwyutV
oats
fie,
KUKElvog P^r/asrai"
ho also
,
me,
V'
.'"'^"""i
foK. ever.
me.
.
'
This
is
-II
o OVpaVOV Katapag'
>
iieaven
'
II
came down,
>
/i ov Kavwgt<payov
oi
'the
TvaTtpag
^fathers
_
.
r"
II
>
'^v/xujv"
Not
as
c
"ata
,
-'of'you
.,
'O airwa'
naum. eOManythersfore of
died:
>
when they
this, said,
VOV
h(j
O
that
'
'
II
>
This
is
.an
this
rr\ lavTa o9 m
bread
~ ? ?
'
shall livo
*
eiTrev tv avvaywyy^ oiSaoKOJV tv ^KaTrepvaovfi." ^is disciples murmurCapernaum. These things he said in [the] synagogue teaching in ed at it, he said unto n > ''* .. ~ T_., them, Doth this offend t\t\ OO lloAAOt ovv aK0V(raVTg tK T(t}V.Ua&r]T(t)V.aVTOV EITTOV, you? 62 What and if said, Many therefore 'having 'heard 'of "his ^disciples ye shall see tlie Son
TT\^>
i.~
2k\j;p6c iariv ^otTog oXoyog-'^ Tig SvvaTai avTOV aKOvsiPi ^fheroTe wa^Wore ? Hard w to hear ? 63 u is the spirit that is this word who it is able
.
;
..
61
EiS(jjg
St 6 'hjaovg tv tavTi^
"Jesus
in
himself,
'Knowing 'but
on
Trepi
''conoernlnf
TOVTOV
"this
'does "of-
\iZ,Ei
dvaascend-
feud ?
ing up
f i.K
Son
\
man
it is
l3aiv6vTa oTTov
ro.TrpoTSpov
'
63 to
The
Trvevfid Igtiv
.
to
which
f<ui)?, 17
''
before?
Spirit
vdp^
oCtos
fjiov
i<Triv T.
1
live t.
'
oi 'loufiouot irpbs
dAA^\ov9
l^-
^fJ-i^v
t.
P ^13<rei LTTrA.
ITrA
"" (cayw LTTrA. + [ev] L. ' f out of LTTrA. v;ix<0>' LTTrA. Hcuiiafivaovu. LTXrAW. * 6 AdyOS oJrO? LTTrA.
4y ftWToC his'
L..
"
TO fjidvva GTTi
true ltiva.
'
A.
f>jcret
"
202
quickenetW; the
flesh
QANN H
oap^ ovK
flerh
^
S.
VI,
oiidiV
Wothing
Ufe
VIL
iy(i>
Ztjoxoiovv,
'("i^^ens,
>'/
Cd8
unto
64
the
u)<l)(\ei profits
TCL
'oftuaTa
"^
the
'^^'
are some of you that heiieye not. For Jesus^ knew from the boginning
^XaXa}" VLiiv. TTViviia ioTiv Kui spirit "are and speak- to you,
*^
^
tit>r)
tOTiv.
are;
f
t
,v
yofi.yap
,
there are ~
>
who
that o hjaoVQ TiVSQ flCTIV 01 fXll.TrKJTBV^'.WTEQ., (cat TIQ iCTlV O who believe not, and who ia- he who who they are who 'Jesus betray him. , ~ "^ nir a DO Kui f Afyfv, Ata.rouro eipiJKU VfLlV, 6s And he said, There- Trapaoojattjv avTov. foresaid I unto you, shall deliver up And he said, Therefore have I said to you, him. that no man can com.e ' . t / ii /i ~ t OeOo/XEVOV unto me, except it were 071 Ol/Oeif CVVaTai iKmiV TTpOQ ^flB" tav.flTf 13 unless it be griven unto him of my that no one is abfe to come to me given ~ u \. / . / Father. 66 From that ^^ )_ \\ "^ tK TOV.TrarpoQ-flOV.^' TToWoi c OD lifC TOVTOV time many of his dis- V7-(f> thiat From from my Father. [time] many ciples went back, and to him ~ wftlked nq raor^ with a ^ >' ~\ n o ~k aTDjAt/Ol' TU)V.[infit]TU)V.avrOV" Eig.Ta.OTTKTU), KUl OVKiTl )Ur hiin. 67 Then said Je 'of "his_'disciples back, and no more with BUS unto the twelve, *went ^away
they' .-^ere
,,_,
, ,
,,
,,
,/..
.
<
(^PX^^
'^beginnins'
'
should
>
ii
>
>
,,
<
'
'
i'<
avTov TrepUTTaTOVV.
him
^Also
67 dTTfv
oiv
'Irjaovg
'.Tesus
walked.*
^Said ^therefore
06Xre
And
'ye
'are ^wishing to go
<=o^v"
'therefore
ai^rtii 'hiin
l<xi7}Q
?'>'^' 'Simon
eternal
g;-t
^
Lord,
to
whom
shall
we go
Ka'l
words
of life
answered them. Have chosen you not I twelve and one of you
aldJvioV
qf,
iivui
69
spakeo/ Judas
riot the son of
*?''
Isca-
vij
Christ
the Son
of 'God 'the
An-
It
1^5
Kai t^
of
Jesus,
^'o'l
twv
the
tyoi v/j-ag Tovg Su)5iKa t^tXe^d^jjv, ^Not ''I 'you the 'twelve 'did'choose,
OvK
71
.<>/
^i^iovoQ
Simon's
liver up,
^'IaKapiojTt]v" oi'Tog.ynp 'i'jfitXXsv" ^avrov irapa" Iscariote, for he was about him to de
^t^ovai," tig
''one
'wv" Ik
'being of
d(oS(Ka.
twelve.
7
ni
""Kai"
^^^ After thMfc things Jesus walked in \a'ia' i}Qt\iv iv Ty 'lovCaiq. ov ydo Galilee: for he would Judiea j *n(,t 'for "he Mid desire in not walk in Jewry, ,, ^ ^ J^ ))ecause Jews the tZ,i]TOVV aVTOV 01 loVOoXoi aTTOKTElvai. eonght to kill farm, s^g^g *gj.g)jijj ejjjni i^iie ^jjjws to kill.
.
^TrfprnrctTfi 6 'li]aovg ixstci ravra^^ iv 'Jesus after these thing;! in "was 'walking
to walk,
Ty TaXiGiili-
TTtpncaTtiv,
on
because
Y)
..,
Hj-'-Of
,
.,,, tyyvg
near
"TTOOg
topTl)
fgast
,
Now was
01>V
>/
aKrjVOTTTjyia.
3 fiTTOV
<
,,v avTOV
^him
<
the
hand
him,
therefore
Jews,
',
the
Depart hence, aud go into Judeea, that thy disciples also , < may see the 'works that thou doest. 4 For deea, which may see thy works that also thy disciples there is u6 man that ~ ~ y Kai C,r]rEi TTOlJ.I, TTOttig' Tl" 4 OVOBig.yap "iiV KpVTTTtf) doeth any thing in ecret, and he himself thou doest and seeks anything docs, for no one in secret ~ seeketh to be known iromg, <pavipwaov avTog" IV TTopprjaKf. eami. ft ravra openly. If thou do manifest these things, shew thy- himself Hn *public Ho 'be. If these things thou doest,
, , '
-^
Ol.a6eA(pOlMVTOV, MiraprjUl tVTtVVtV, KCll VTTayE itg T1]V lovhence, into Ju'his "brethren. Remove and go , ' " j f. on n a caiav, iva Kaioi.fiaHrjrai.aov^uswprfauxTiv^'Ta.ipya.aov
ii ii
,^
.,
'n n
tabernacles. y ~
'S;iid 'therefore
r\
no
'
"
j>?>v>
it-^T
i,
'
.><>
>
~j'
a AtXaXTjKo have spoken LTTrAW. ' t/me T. /xov (reed the Father) J iWd Trw. * + tK [L]Tr[A). -|- 0V' theiefore T. TbiV fiadtfTiov aiiTOV OTT^Afloi' LTTrA. LTTrA. f o aytos the holy [one] GLTTrA. e Toi; fobrTOS C LTTrA ^ OVVO LTTrA. '".'f* ' efjuW^v liti a. TrapaSiSovai. aiifov Kapiturov (read son of Simon Iscariote) LTTrA. '' fira ravra TrepteTrarst 6 ([6] Tr) 'Irjcroi/s LTTrA W. 1 ' Kai T. Civ LTrA. 'IrA. ' auTO it L. l ti ev Kpun-T(j) LIT; A. o Bfiopijffovaiv shall see TTrA. I" <rov to epya U
*> <*
'^
VII.
JOHN.
,^
.to
^
203
imffrsvoi'. ^^'t ^ .*^ ^^''1'?" & tor ueither did his 11., J fbeueTcd brctlii-eu belit-ve' id
ceavTov
tliyself
(.IC
X,'
ritt T.
5 OuvLydo oLdSeXcboLavrov
Ti t For neither
'
,-,
-his ^brethren
CLVTOV.
uhun.
^
6 AsVEt
ou
^ Then Jesus ailToTc o'ItKTOVC, 'O (CnrtpoC 6 tube '"" siiid unto ihem, My s 36 X i't Tr -my time is therefore 4. 5*u Ho Hhem 'Jesus, ^Says^ 2^1. J^ime not yet come:
''Olij/"
'
TrdpsaTiv o.dt.Kaipbg ovfikTspog Travrork tanviroifiOQ. but yourjimeisaiw.'iy ^'y.our ^always ^s ready. is come, but -^timi^ not yet iannot hatr^ouTbut 7 ov-Svvarai 6 Koafiog fxiaHv Vfidg' Ifii-Se /jllcth, on tyw me it hntcth, becnuso 1 testify of it, tliat the but mo it hates, because 1 ^Is*unable 'the ^world to hate .you, woi'lcs thereof ,110 evil. /> , avrov, on xatpya avrov Trovrjpa tani'. 8 Go ye up unto this uapTvpu) Trepi
ovTVii)
^
^
_
^^
,
it,
. \
<
>~
II
vfiEig Ye,
,
I'T
that the
.
works
1
of it
'
<
evil
II
are.
feast: 1
go not up yet
not
feast; lor yet full
>
tyw ^ovkw
I
,
. ,
,
to
, 1
this feast.
/
,/
.
not yet
M
^ paiVh)
going up
said these words unto OVirU). them he abode slitl in not yet Galilee. 10 But when ' > ~ " ^ his brethren were, gone 17 > X / r\ eiTTWV "aurO<C"'t/it)'J' tV ry up, then wc-m he also TT&TTMfpwTai. y laVTa.^pt'' up unto the feast, not And these things having said to them he abode in has been fulfilled. oi>enly, but as it were i' ' ~ 7 ?< Ti ^ \ -in '/-I o ^ J avtjiijaav oi.acA(poi. avrov ^rore Kai in secret. 11 Then the laXiKaia. 10 ilg.ot then also Jews sought hioi at But when were gone up Galilee. his brethren
,
eiQ
rtjV-tOprrlV.TaVTlJV,
this feait, ~ rr< x^Mi
OTI
<
O ^Kaipog
^tirne
avaam
'
unto time
tliis
my
is
cd'me,
When
he had
O tjJOg"
to-
for
'my
II
'
'
'
>
^^
>
'
'
tv where'isherl2 And in there was much murOt olv 'lovSaioi ib'jrovv avrov iv ry eopry, ^e^-^eLn^^Shfm: KpvwTif. feast, Secret. The ''therefore 'Jews were seeking him at the for some said Ue is a Ka'i iXeyo'v, Uov UeXvog-, 12 Kai yoyyva^ibg "noXvg |a/."uthfdeo'c'imh 'much the people. 13 Rowond is he? And 'murmuring said, Where
avTog
he
went up to
toprijv,'^
feast,
ov
not
(pa^'ipSjg, openly,
a\X'"
but
''wt;"
as
hnv
TTSpi concerning
avrov
him
^f"
there was
bx^Oig.'^
crowds.
o'l-f-dv
tXeyOV,
said,
.
l^eit
no
man
spake
Some
| the
Jews
irXavq. rbv said, 'he -is but others No but he deceives the Tnpi 13 Ovdiig (xevroi Kapp)]<yi(f. IXuXti avrav, oxKov. crowd. No one however publicly spok concerning him, did TOP (p6l3ov rwv 'lovSaiojv.
'Good
;
.
because of the
fear
of the
Jews
^b^^
'14
elg
"H^Jj-iJf
But now
rrjg ioprrjg fif.aovar]C dv'sfit] *of*the 'feast ['jt] "being ^the ''middle went up
^icai
'Itjcrovg Jesus
XLyovreg,
saying.
Uaig
oirog
-
How
''this
"one
',b'^
i9avjiaKov'^ o\'lovoa\oi ui'a'st o'f'tho feJ.st^ and ^were*wondering 'the ''Jews sus wont up into Kw ypafifjlara olcEV, jxr), ^npaOiiKMc; IrAild theJew"f^. 'knows, not having learned ? 'veiled "letters sayiu". How
'Jes,us
16
'
k-TTtKoidi]^ avro~iQ
'^
'hjaovg Kai
and
Answered
"them
rov.
kuoweththi.^ man lete'iTrev, 'H.ifiij.Siddxr^ oi'K ?'^ Mytoachiug '"not said, learned Ifi Jcsiis
tanv
.il
tun,
mine,
dXXd
but
idv
If
ng
anyone
9kXr]}ia.avrov TTomi', yvuxjerai Trepi r^ig SiSaxrjg Trorepov whether his win to practise, he shall know concerning the teaching
^^y-
^
T
an-
.-aid,
ttShat s?ut
17
if
any
man
K from
.
Oeov iariV, f/ lyoj dn kuavrOV XaXw. IB speak. He from myself God it is, or I of myself. 18 Ho that . -" ~ ~ ?< .^. V V C,r]rujv ri)v speaketh of himself o.oe tavrov XaXCJVy T^v.cot,av-r>ivAOLav 4j7*i" but he that seeks the seeketh his own glory: himself seeks speaks, his own glory but he that seeketh _ ^, cot,av rov. TTEfiipavTog avrov, ovrog aKiprig tariv, Kai his glory that sent true is, and him, the same is true, glory of him that sent him,' he ~ and no unrighteous,. ~ -^ In, m "( aClKia. SV avr<j> OVK.tCrnV. ly ou 'Mwcri/f" "'dOUfKEV ncss is in him. 19 Did
^TOil''
,
'
~ ^
<
-,..,,
: ,
11
-v
II
U nrighteousness
'
TavTTiv {read the feast) LTTrA"w. ovk not gttia, Tore koL eU LTTrA. aVTOq he (abocje) ovtou ttoAv? LTrA avTOV ^V LTTrA. aAAa LTrA. olttiA. e iOavfia^ov ovv 64 and Gtw. TToAu? ox Aw the crowd 6 TTr. tov wete wondering therefare LTT;?rAW. + ovv therefore LXTrA'W.
ovv
T.
|
ii^
him
is not.
"Not
''Moses
has giveg
*
T.
Se and GTTr.
'
'
''
'
'
T.
'
ttji'
iopTrjV,
avcp-r]
tos T.
^
<=
Trepl
rn'
Trept
<
.TO)
T.
'
''
t,
Mtovcnii LfTrAW.
n"
6$(0KeV
gave LTrA.
204
i
ISiANNHS.
j.,.
-i
yil.
',
law and j/e< none of yuLV TOV VOUOV, Kai OVCeiC S^ ViltOV TTOlH TOV VOUOV Tl " ' you keepeththe law? j 1 ^ o ' -.rrt you practises the no 6ne of law? Why ^^'"' '^^^ Why go ye about to y" *^<^ kiUmc? 20Thopeo- Zl]TtiTE CtTVOKTHVai ] 20 'A7rKpi0?J 6 O^XoC "/cai f/TTEV," ^Answered 'the -crowd and 'said, tokiU? Thcfu a"de^l ""^ ^ y^ ^^^^
'
^.v.
thce?_
TS
Jusus an-
Bwercci
A demon
,
rig
who
aTTO/crelvai
21
'ATTEKpiOi]
"Ansv.-ered
tokiU?
22 Moses, there, ~ -. <ftr, fore eaye unto you WaVfia{,Te. 22 CIU.TOVTO" 1Mw(J(/ CiCiOKEV Vfxlv TlfV TViplcircunlcision; (not beTherefore has givRti you Ve wonder. Moses circumcause.it IS of Mose^, , > ~ / tt )v\j > , u > hut of the fathers;) TOjxrjv, oi;% OTi eK zov 'm.(oaeu)g tartv, tK t(jjv Trartpwv' and ye on the sabbath cision, not' that of Moses it is. 'but of the fathers, day.circumcise a man. . > " n u r> n ' en > 23 6t TTBpiTO/xrjV 23 If a man on the KUl ^SV" Capfiarq) TTipiTtflVtTi. avUpWTtOV. sabbath day receive and on sabbath -ye circumcise a man. If 'circumcision circumcision, that the % n ' " < ' o' ^ /i > fir].KvBy o vo,iOQ^ law of Moses should Aa/t^pavEi avupiOTTOQ tv aaiipaT(j) iva not be broken are yo deceives' 'a ^man that may not be broken the law on. sabbath, t angry at me, because X -t,, ' ^ " " n ~ "> > ~ OTL OAOV avuptJTTOV Vyir) iTTOniaa havemadcamauevery M^^C^Wf," i^lOl XOAarE 'sound I made whit whole on the of Moses, with me are ye .angry because entirely ^a ^man
Tel.
,, ,,
them, I have done one o" 'J?/(TOU KOI sIttEV aVTOlQ,' Ev work, and ye all marij^jgjjg One ^^^ g^j^j to them,
_^
tpyoV
work
and
-all
<
aW
>
'
<
'
'
<
'
oo
ii
sabbath day ? 24 Judge Oi3 ' not according to the t*' CTafifdarq)' sabbath,? app^ra'nce, but judge on
e>A 24
'
>(
ofjV
25 "EXiJOV
"Said
TlVtQ IK
TWV
^'Ifp0(70''of
=Jeru-
Ovx-OVTOQ.iaTiv ov
Is not this
KvrovaLV cnroKTHvai:
they seek
to,
26
kcu
and
he spoakcth boldly'
salom.
'^^'
^'
he
whom
kill?
nnto^'^hi'm"'^ Do'^th^
TTappTjcTt^
publicly
XaXd,
he speaks,
rulers
know
? '^
indeed
avTt^ to him
*rule
Xiyovaiv.
they
that
s.ay.
f.n]TroTa
^^V^'^S
'Truly
tyvioaav
'ha-ve "^recognized
]
Hhose
^ho
dpXOVTC) OTI
Oi'TOg
this
ioTiv
is
whence
heis:
27
..
^^'
"i;^^^*?
^^^
.^^'^ '"'
^^'^^
yiV(i)aKl.
^-^;'''^
,^' ''
he
Yo
'Jesus and saying, and I am not come of . w^ ^ > ,ri myself, but he that Kojut oican Ktti oioare TToOev eif.u' Kai air tfiavrov ovk sent me is true, whom Both me ye know, and ye know whence lam: and of mvself -'not ' yo know not. 29 But ,.,,^ ^ ,,,., -. >n /i tX7]XvUa, aX\ tlTTlV aXr)filVO OV Vflttg I know him: for lam O TTiflipug fXS, from him, .and he hath Ms "true -have come, but 'he ''who 'sent me, whom ye sent me. 30 Then they > '^ ' ^ rv 5>>ii ZV lyiO.Ce" QICU aVTOV, OTI TTUp aVTOU tljJl, sought to take him: OVK.OiCaTE' but no man laid hands know not. know But I him, him lain, because from on him, because his ~ / r a' ' > on >T<y' OVV ai'TOV TTIUhour was notyetcome. KaKilVog /i "a7r(Trl/\J'." oU iijC,l]TOVV 31 And many of the sent. They were seeking therefore him and he "me to ^ ti people believed onhim, ^ > ? * ' y > . /o > TtjV X^^P'^f OTL OVTTU) and said, When Christ '^^^ Kai OXWiig ITTtpaXiV tTT aVTOV upon him [his] )aid hand, because not yet Cometh, will he do t.ake, but no one
, , , >
>
know me, and ye 28 EK'prt^fV OVV tV know wheuce I am: 'Cried' therefore 'in
vvav
OvSiig
knows
<
>
>
>
>
>
;i
>
>
'
*>
U
of
But many
'^"Ori"
_.
crowd
believed
ffav"
a
The
him,
and
said,
xP'^'^'^^g Christ,
orav
tXSy
when becomes,
^lATjTi"
TrXiiova
*more
P Oavixa^ire 5io touto. {read ye wonder therefore.) s ' M<iili<jeuis LTTrAW. _ Mloiia^S l.TTi-.-iW. [^j,] l^ aAYjSws GLTTi AW. y ipXiTai. a a7r'cr-'aA(cjei' has sent T. ^ 'E/c Tou o;(Aov 6e Se but CLTTrAW, < ^ -_'Oti Ll'TrA. iroAAoi 6e eTriVrevcrai' Lk. tov oxAou T."' (j,Sj TToAAoi eTriVrevcrav LTiA tlTrA. r0VT(v{nV.d WV tbtVU [tlieSCj 'Whlvl'l) LH: AW. o
OLTrW
*
6ia TOUTO,
6 XTrA
1'
-f 6 T,
'
6t. heconi'isE.
" /cpti/eT
LTrA.
;
"
'lpo<ToAv/ixeiTtt)i' T.
''
VII
'
JO H
:
N.
205
murmuring
'tTTOijjcrsv"
32*H(C(Wffav
srr J 'Heard
^
ji/o did?
TTEoi
avTOV
Tavra'
'tho.se -thiug3,
<
,
,
''c6licerning
J
"him
,,
Kai d7rk(jreiXav ^oi f^apiaaloi icai such thiugs concern^Pharisees ^and i^^f"""' 5"''- ' and ''sent 'the J nsees ana tne chief
,
01
apxi^psTi^
VTTTjoiTag,^'
officers.
1,
,
iva
33
n>
officeis to
QVV
"UVToIq"
IrjCFOVg,
'Jesus,
,
,
En
Yet
,
I
'fllKpUl>
XPC^'OV" /JsO
VflUlV
therefore "to
,
, ,
Hhem
,
little
,
Eifii,
I
,
Kai VTrayu) rrpoQ rov m/jiipavTa fie. am, and bim who I go to sent me
I
34
you
/xe
"^'^ r T^'^'^ said Jesus uuti them, "ict a little wlile ami '"''^ yo".. "*" ' "' I
kuu
'
<
Ye
will seek
me ano
L.
.'
OVX-^vpi]<je.Tir
n-T OO hllTOV
Said
EtfXl
''am
tyw
'l
\
OVV
go unto him <hat sent mo. 34 Ye shall seek ^^' ""'^ shall not find '"* where I """^ am, thither ye cannot
eoraa. 35 Then said the Jcw.s amoHH themselves, Whither will he go, that we shall i^ot find him? will ha
'
USAABC
'is
/^ N
41
about
111
''Jews ' ~
among
II
themselves,
'
"Where
>
''he
' >
'
avrov,
him?
to go,
'
among
iiev
the
Gentiles,
tt'iv
diacTTTopdv
dispersion
rwv
among the
EWr'jvwv
'
the
teach
iZ7ri',
Greeks
ju\>>ti is he about
iropevsaOai,
this
SiddffKSiv
rovQ"E\XT]vag; 36 rig iariv "oirog oXoyoc"' ov' the Greeks ? What is this word which
fit,
s^'^k
ZrjTTjaErk
besaid.
iilxkXg
Kai ovx-^vpijcere^' Kai "Ottov me, and shall not find [me]; ar 1 Where
come
?
etfil
''am
'I
ye
37
'E/.^e
ry iaxaryrifikp^ ry fiiydXy
the
'
And in
>T
last'
-"day
II
'the
-great
'T-i
of the
Irjtyovg,
Jesus,
/cat
n" V "tKrpa^ev"
'
Xsyojv,
saying.
'
Eav
If
'
rig
spxtcrQuj
let
and
cried,
anyoi'c thirat,
B/iky
him come
said
37 In the l&st day, that great c/a;/ of the feast, Jesus stood and
^irp6g_
to
r)
fiV^
Kai nivkroi'
dtink.
38
He
6
that
Tnarivuiv tig
believes
me and
on
me,'
as
ypafri, iroTafioi
rivers,
Ik
out of
rfjg.KoiXiag.avTov
his belly
the scripture,
of -water
KwPTog. SQTovTO.St
'living.
But
'to "receive
this
eIttev mpl roi TrvEVfiarog ov lf//fXhe said concerning the Spirit which 'were 39
"
''
Xov"
'about
Xa/AJSavEiv
oi
'those
',
^iciarEvovTEg^^ Eig
"believing
''on
aurov ovTru.ydp
*hlm
;
i}v
was
TTVEvaa
Cthe]
^Spirio
_
^iiyiov^^ 'Holy.
on
because
'6" 'Iticrovg
Jesus
_^
^^^V^t' !'eZs
""'
yet
^^''"y ^
",!'^"
\^ll
40 "TToAXot
Many
s
OVV
kK
glorified.)
P<-'^Plo
iXEyOl',
said,
^-
OvTOg tariV
Thia
is
<
-/I
'\n~<'
crowd
havin- heard
'
'
the
\
word
said, t .
"
41 AXXoi"- tXEyOV,
Others
,
r
^^
truth this
41
is
^T'
the Christ. This Christ. is the ''Others 'and said, 'Then =out ^of ^"' ^"^^ said, Shall Christ -come out of ' I jc^ .} rqg I aXiAaiag o xptcroc tpx^rai; 42 "^oiixi". >/ ypa^)] eIttev, Galileo? 42 Hath not 'Galileo ^the 'Christ 'comes? 'Not '"the "scripture "said, tlio scripture .said, > That Christ eonioth of I' ~ _ ' ~ p a' /o r r n\ EK rov (TTrepfiaTog ^Aafiid," Kai airo B)]BAee/u. rtjg KWjxitg the seedof Uavid, and that out of the seed of David, and fropn Bethlehem the village out of the town of
AXXoi"
\ N
11
^ll
*=0
piophet.
said, This
is the Others
EK
~Ti\\'
on
'
'
II
'
>
>
oTTov
hv -Aaf3iS:
'David,
T.
where -was
f
the
;"
43
T^x^afia
otv &lv
in
^,'d''w?^ri3"so"'iha
division therefore
was
.i
division
among
Kai ot $apicraioi vnrfpdras l.TrAW ; vnrjpeTa'; oi pviepei?. ical oi *apicratoi T. ^ + fxe iu'e LA. ^J.e\^!kt XP'''"' /"^"P'"' LTTrA.' " oStos t. eKpa^eu v. ripLw (read evprj. we shall find) T. 6 \6yo? ovto? ltti'a. P rrpo? fie T. 1 ij/ixeAAoi/ T. TTitrfeuo-ai'Te? having believed LTr\. ^".i- a-yiow ' ' LT[TrA]. " oi)7ra> LTiA. eK TOv + SeSof/LdfOf given L. 6 LTTrAW. oxAou oil/ [soixie] o^t of the crowd therefore ltti a. y tmv Aoywc tovtojv tfiese words ( toi;'^ oi they ltia. Tu>v W) LTTrAW. = ' + [oTiJ A. _ j^ [g^.j and L. ^e r. ovx i.Tia. t^ Ip^erat AavXS (ivf ; AavelS LTTr;.. ? e/g'j^ero ev r<? OX'^V LTirA. 6 xpi-'^Tot LTrA.
jrotet
^
does
e oi ixp\iepfi^
l"
avrots OLTTrAW.
'
''
"J
''
-i
206
the p'eople because of
Q A N N H
Cl because of
S.
VII, Vlll.
i'lOcXoV iK
'of
^^ OvA'W
^^^
iykvETo"
occuried
avrov. 44 TlVlC-Vi
him.
aVTOJV
'(heiu
them would
liavo ta-
crowd
dW
''^\
;
ovcdg
^tTTtiSaXiP'^
^'^f
aurliv TaQ\iii>nc.
^'"'"' (COl
'''^"'^^
'.^'^'^
^'>'
/ ;
,
/
,
aQd
came to the chiet priests aud Phariunto them, , , c Why have ye not oatovg' KQl tlTTOV avTOlQ tfCfll'OI, 'Aari" 0VK.7)ydyf.Ti. UVTOV, brought him ? 46 The sees, and -said ^to "them 'they, Wby did ye not bring him ? olhcers answered, Nc,. , " '\ -n ^ , ^.r' Tcr man spake likethis 4o ATTEKpiy/JcraV Ol' VTrrjpiTaif OvCiTTOTE "Ol^rwf t\a\t}(Tf.v" man. 47 Then answer^Answered 'the '-'officers, Never thus spoke ed them the Pharisees, ^ , , t /i n .<h >'. -rv r, Are ye also deceived ? avUptOTTOg 'wQ oi)TOg "^ u avUpioTTog." 47 ATTiKpiurjaav '^ovv
they
s.id
,
Pharisees;
and
45 j'A^OV
o5j/
4>api-
'
>
i,
'
i,
48 Have any of tlie rulers or of the Pharisees believed onhim? 49 BuV this people who knoweth not the law arecurseil. SO Nicode-
man
>
as
n
.
this
man.
,,
. .
''An.owered
^thercfor&
;
j,
'the
,
"Pharisees
*K TdUV ap\OVrn)V
*of
',
,,
49
vung
'ys
Tn7r\avt)aU(
,
4o
iK
of
An
'
/aj
"also"
"Any ^one
^the
'rulers
,.
,.,,'^ aVTOV,
him,
or
TW)>
the
PttXX'"
b.oxXog.oliTog
But
tuv
tlio
'^iiriKardpcfToi^' Eiaiv. 60 Aiyfl i^lKOCrjfiOg TTpOg auTovg, l"htlr"iim"and'kaow ^'"^0*' "Sayff ^3.'", accursed are. 'Kicodcmus to them. whathedoeth?52Thi^y r^ answered and said iXQojV ^iWKTOg^ TTpOg aVTOV," ' Eig WV IK OVtCjV, 61 M?J uuto him, Art thou i, u. T i.w. T^v ^ to him, -"oue 'being of themselves,) by night also of Galilee 'Search Oie "ho came aud look for out of o voaog.i'ifiCjv Kpti'tt Tov dv9pu)Trov, idi'-iuT^ aKovcrij "Trap' mau, unless it hare heard from ^Our Haw 'does judge the
,
-i
i
:
ovvu house,
7rp6rf)OJ',"
first,
Kflt
yi*^
ri
TTOia;
?
52
Kai and
av
ek frjg
FaXiKaiag
'Galilee
^ipevt^rjaov"
Search
to him,
'art?
Kai
on
^ovK.tyiiyiprai.^
has not arisen.
53 "Kat
And
unTo^^thc^'^mounrof
Olives.
iiroptudr) "went
tKaarog
'eadh
tig
to
tov-oIkovmiitov.
his house, 2'
Aud
early
'lllffOVgM fTTOpevdv ^IQ TO opOQ TU>V tXaiWV of Olives. went to the mount But Jesus
^
OpBpOvJf
at
And
dawn
iamf L^nTnto
temple
people
and
'^"'^f, again
7rapy6i/ro sig TO ttpov, Kai Trdg o Xabg y/px^ro came he came into the temple, and all the people
npbg
to
auToV
bini
;
Kadiffag tSiSaorKtv avTovg. 3 dyovait^ St ''Bring 'and and haviilg sal down he w.as teaching them.
Kai
01
'"tha
duitery and when KaTtiXrififiti'7]v, they had .set her in the having been taken, and having set her in [the] midst, they s.ay midst. 4 they say unto ^ ^ ^ >' ' \ /i n him. Master, thi^ wo- avTlp, /^LOafTKaXt, CtVrr] >/ yVVlJ KavtlXtjipihl "t7raVTO(piOp(i)'' man was takc.i in a- to him, this was taken Teacher, woman in the very act duitery, in the very -' ~ ' e s> A '^Mi<;<7// act. 5 Now Moses in 6 tl>.C( TIjJ V0^({1 cat flOlXtVOjuLtVtJ. rJI.HV tVtTUXaTO the law commanded committing adultery. Now in the law Moses commanded us UK, that such should ' y rf\/io\-/-i'ii s \iUopo\ti(ruav" ov Xsytig^ ovv ri be stoned: but what Tag TOiovTag taycst thou ? 6 This to be stoned thou therefore what sayest thou ? such .i they said, tempting /- ~ , ?"\ y t^tUffiV KaTt]' him, that they might O ToVTO.Ct tXfyOV TTHpnC^OVTtg aVTOV IVa tempting have to accuse him. But this they said him that they might have to ac, ' . v '
i . '
^apiaaloi TTpog avTuv yvvalKU tv uoiYtia him to a woman in a.tullcry Kai OTyjaavTtg avTijV iv fitcij), 4 Xtyovaiv
ol
i
,'
>
>
'
'
ii
'.
'
'
eAdArjac^ oi/Tios LTTiA. ' ^- tus OVTOS. 6 a.vdpio [avroi?] Tr. P aAAa jLTTrAW. ovv ta. *> ina.pa.Toi LTTrA. ' ' ' -|- Trponpov 6 kKQiov vvkto^ Trpb? avTQv T. vvktos I-Tr.A. " jrpwTOi/ Trap' auroi) LTTrA. ' "" etTrai' LTTrA. formerly LXrA.* epavrijcroi' TTrA. Kai iiro-^ ' oiiK tyeiperai does not arise LTTrA. "^ y (K T^s FaAtAaia; npo<f>riTr)i LTA. ^ Alfia^eiC tO en avTOipiiipio W. pfvOr] .... afJidpTave (viii. 11) [G]LTTrA. MwV(7)js W. + Trepl auT^s concerning ber_w. w, MtoiiO
^
e^aKev LTTi
A.
'
AilA.ec
I*
"^
<=
VIII.
yopEXv avTQv.
cuse
JOHN.
him.
ti'c
207
'^ax-TxiXf^ finger "with [his]
r0
"
^^^^^^ 'f^'^
gu-r^r
iypa(pev
wrote
n)v
on
7 wc.O
eTTifievov
avrov,
him,
f^,""^'^,/,^"* Hot"^'iyl^^.a
they' coutiuued
dvaKV\pag
having
^
lifted ^
^
elmv
,
up himself he said
'tho
,
them,
^
f
Xlie
i
tTc'
Clvry
hcr
,
^first
,
"'stono
'at
,
v- asking him, he lifted unless one among "P,'"^'''f'"Y, \ unto txiem, He tliat is 8 KUI TTCiXiV without siu among
,/
Kctrto.Kvtl'ag
<
r>'
st;00pcd down he wroto having heard, on the ground. ~ f , >\ yy T n>KaiVTTO Tlig avveiorjaeiog SAEyXOjUevoi, S4>7PX<"'''0 '^'f KUff tig,
'
<
f'
'
conscience being convicted, went- out one by one, ~ ^ " n ' api^ajliVOl (ITTO TU>V TT-pEapirrepiOV ewg rutV taxariuV Kat beginning from ths elder ones until the last; and ~ ' >, t 1 ~ ,\,' ,/j f Kari\l<pUt] fJ-OVOg O It^aovg, Kai y yVVI] ev flSff({) 'taToxra, was left* alone Jesus, and the woman in [the] midst standing. anil
by
tho
y"' ^^^ ^'. S"^^' ^i^' a Stone at ner. H Ana again he stooped down, ^"^ wrote on tha g' ound. 9 And thuy wliich heard .2(, being convicted by fAeirOT/m
conscience, went out one by one, beginning at the eldest, ereii unto
'
'
>
<
11
the
last
left
was
.10 dvaKV^pag-oe o 'l>](rnvg, icai 'fiijdiva Qtaadjiivog, ^ad'^HftLd uphlmscif! And 'ho viug -^lifted *up ^himself 'Jesus, 'seeing and ^no ^one and saw none but the 7r\7)v rng yvvcuKog, elTrev avry, s'H yvviu" ivov dmv t^dpoi ^e'Toman,whtrrare but the wom.in, said to her. Woman, where arc those those tliino accusera? oi.KaTt]yopoL(Tov, OvStig ae KctTSKpivEy; 11 'H.Sk tlTrev, cd\hecrTi''sh^*kaid' thine accusers, "no 'one ^thea 'did 'condemn? said, And she jj m^j. Lord. Ami Oi'dsig, Kvpie. BtTrEt'.dt aurn b'ltiaovc, OuSi iyw (je Kara.- Jesus said unto her, Neitheidol condemn Tw. A J2 J ii *t.^ IT x> .>, Lt 4i.i. ij Noouo, Sir. And -"said 'to *her 'Jesus, Keither -"I *thee 'do ^jj^.g. J, ^^^ siu no
.
'
<3-
...
Kpivd}'
TTopevov Kai
:
fiijiciri
dfidpravEj^
sin.
more,
^condemn
go,
and no more
12 IlaXiv
i/xi
ovv
Toil
of the
II
Again therefore
TO
the
(puig
light
'
o
bo that >\\>
dKoXovduJv'
follows
't/jioV^
am
L
"TrepiTTarrjffEi"
n Id
1
shall TIT
12 Then spake Josds again unto them, sayy ~ to .d)wg Ttjg 4u>/jg. iug, i am the light of fet the world: he that folbut shall have the light of the life. *'.:. T not . iLLirOV ovv aVT^) Ot 9apiaaiOl, ZjV inpl aiav u lowethin me shall but walk darkness -Pha,ris(;e3, 'Said 'therefore 'to 'him 'the Thou concerning thys shall have the ligfit of
me
tv
in
'
tij
'
okotk},
aXX
"y
J.
in ~
^ov.fxri no wise
walk
the
darkness,
^v^
**
fiapTvpugbearest witness
;
.14 'A-rnKf
^Apcw<>r
'h,
'uereforJ^aW^unto
jiim 'I'hou hearest re-
not
true.
Kdv
Even
if
said
to them.
sytj fiapTvpui ir'Epi ifiavrov, record*^ i^^^ot^'truc^ bear witness concerning myself, I 14 .iBuii answered and
.
dXT]9iig
true
iUTiv ')).fiapTvpia.fiov,i
is
on
my
witness,
becavise
^^'^^
TTOV virdyoj' vua^-J^j" ovicoi'^are 7r606v ipxoyuac whither know not whence 1 come I go: but ye
irov
inrdyu).
I go.
, ,
15 VatZg
Ye
KUTU
icptvoj
. . ,
fllV
.
adpKa
flesh
/
<
ovOiva.
no one.
,
n 16
f,
Ktti
lav
if
Ko'iVSTS' [udge,
,
oe
Byw,
'
r/
Kpicrig
7}
and whither 2^2^y^2her"lgo-"'but OV Kpivui ye cannot tell whence judge I oome, and whither I I ^"' 15^6 Oiidge after ,v n' the qesh i judge ha s/j.}] '^aXrjOrjg'i
tyu>
, ^
;
judge, my judgmert OTl fl'lUOg OVK.EIfyll, aKK tyio Kav O TTEfXU/ag flS 7ra~ is true: for I am not tffTlV' bccausf :-.;v"e I am not, but and the ^wtio 'sent ''mo is, I '>Fa- alone, but I and the ' Father that '" sent ms. ' / ~ , 1 / u t Kai kV Tli>VOI.U(t ot T((J 'JflSTSpti) PySypaTTTat," VTI 17 It isalsoivrittenin Tr}p. law, that the ther. And in "1h' 'a!?o 'your it has been written, that your
.
And
'judge "also
'l,
'judgment
1
my
,
,xN.
true
P'H"'
'^
"
n
n
>
11
cvo avUpwwiov
of
>
'
<
'
r/
futprvpia aXyjuiji
wituo^^
true
'\
n'
'
icrriv.
is.
lo tyw
I
-1
'
'
Eifii
two
mefi
tit
testimony of two men o is true. 13 i .am one aiji[ouolwho that bear witness of
' <
/bioi
^ avrois cAdAijcrei' o ([6] Tr) 'lyjcroC? LTTrA. B 'H yvioj W. outri bei:)g W. ' 7rCjii.jrar>}077 shonlil walk I.TTrAW. "' jj or Gi'irAW, ' LTr, Bl but T.
,
" aKridivri
LTTrA.
"
jraTJjp
(read
liC
whO
sent
me)
T.'
P yeypajU.fjteVot' iin\v it is
written
i.
208
v/itnessof me.
QAN N H
mybclf,
2.
Vlir.
l9Then
be;irs
witness concerning
/^
whero^'l^thTFathl?? p/^'/'e
Jesug
answered,
^ar^p.
'AirtKQiQri
19 'FAtyov
-^b''
oiv
OvTE
Neither
avr<^,
to him,
ffif
Ye
^lio ''sent
=me ^Father.
;
'^"?P-<^ou
t-^y
Father
'^swered
me
o'iSaTi ye know
have known
my
Fa-
TTatipa.fXOV'
d tflt
7}S'(lfi,
Kui T6v.TraTfpa.flOV
'iJ^ElTe
dv."
xhese words spoke Jesus in the treasury, ^ "^""J'> and no man laid hands , 5, / , ~ ~ , , . , < on him for his hour ClCaaKUIV SV T({i leptp' Kol OvSeIq STTiaatV aVTOV, OTl OVTTUt was not yet come. teaching in tho temple; and no one took him. for not yet
. ,
, ; _
my
Father
ye would haveknowu.
''"i
21
KOf!
El-jrev
"'Said
oiv
therefore
iraXiv
''.again
avTolg
to
^them
your
*<^^'lri(rovg." 'Jesus,
'Eyw
1
.
inrayo),
go an-ay,
Iv Ty.afiapTiq,.VfiCjv cnroOavCiaOc
sin
ottov
where
, ,
ye will die
ly^ vTrdyoj Vfis7g oySvvaaOe. e\9s~iv. 22 'EXeyov o{)v oi r ^ 1 ' again unto them, I go C ,, . *c fj -..u / are unable ye^ to come. ^ So ..^"'^ Hherefore 'the my way, and ye shall , ^ seek me, and Shall die 'lovSoiOl, MrfTl CLTrOKTevei faVTOV, OTl Xtyst, "OttOJ' hyto VTzdyij} ^'Jews, Will ho kill himself, that he .says, Where 1 go 't"-J"'' cannot come. 1 go, ye ^'^L7^''^" , 22 Then said the Jews, VflHQ 0V.Cl/Va(T9e tXOtlv; 23 Koi "d'TTEV^' avTolc, 'YfJelg SIC Will he -kiU himself? are unable to come? And he satd to them". yg Ye from because he saith, whi^ , ^ u ther I go, ye cannot TWV.KarU) SOTS, tyuj K TOJV.aVUJ Elfll' VLIHC iK ^TOV KOOflOV " come. nS And he said are,from above beneath I am:. Ye of 'world
^
Then
said Jesus
i//ii
'
)i>>>
f.y(0
./.
,,
24
ii>i
(TT,
are,
OVK.SIfJLl
>>^^SK
not
of
.
TOV.KOaflOV.TOVTOV.
this world:
t -
-/
a.,..
world; I am not of this ^ ~ ' .. ^ n n OVV VfXlV OTl aTTOilai'iKTUe tV TaiQ.afiapTiniQ.VflUjV h.UV.yupi world. 24 I said therefore unto you, that ye therefore to you th.at ye will die in your sins for if
.
t-fi
/
am
,
-
EITTOV
1 said
shall die in your sius: for if ye believe no* that I am Ae, ye shall
".i
>
'
aTToVaytiaVf. kV firi-TTKTTevarfTl OTl tyit) tlfU, ye believe not am [he], ye will die that I iu
>
'
TOIQ afXapTllUQ
-'sins
;
25 'EXsyo)/
''o"
oiv
^Kal^ drr^v
Apd
-said
-"art?!
Altogothijr that which also ^ Jesus,' I -say I said unto you ^to *them from the beginning. 26 TToXXd 6 KCll Koh'SlV oXX' iVO) TTeOl ". VflMV _<V " 26 I have many things ... ^ and to judge; MJiuy things I have concerning you to say but he -who to say and to judge of you: but he that sent dXr)9r]g scTTiv, Kc'iyu) cl -IJKOVtjaTrap' avTOV, ravra
td.Xi:"^:^aZ
^^'ro~iQ
ir^crovg,
'T,)v.dpxnv
o.rt
Kai
XaXu,
that
v^ih'. to you.
XoXdv
.
,^^j
from
V^t.
trsfi\pag f^e
^^"^
to^ Uie "\vorld ufose things which I have heard ot^him. 27 They
^^
*''"
'^'
""'' ^ 'Whitt
heard
him,
these things
OVV '^auToig'' o .lt}(Tuvg, fxpioiXeytV. 28 EZttEV Father. 23 Theii said i^ spol-g of agaid Hherofore 'to Hhem 'Jesus, Wheu ye sh.all have Jesus unto them, when < / n ,, . ye have lifted up the atjTE TOV VIOV TOD avijQu)7C0V, TOTE yVlvqeath OTL tyW tlfll' Son of man, then shall lifted up the Son then ye shall know that am [ho], of man, I ye know that I am //e, .,.,> ~ > > '\> '^-^ , /i KUUojg tClOat,tV flE O and /i'( I do nothing- KUl OTT tfiaVTOV TTOllO OVOSV, of myself, but as my and from af but -"taught nothing, *me myself I do Father hath taught > / ~ ^ n h I o TaVTU XaXio. ctr\ -rrifiipag fxi, fier me, 1 speak these TraTrjp.^fiov," 2f) And he who sent things. 29 And he that me, with these things I speak. 'my 'Father, / Bent me is with me * r syw TU th Father hath not Sf^OV ^aTlV OVKM&ljKiV flS flOVOV "o TTOrr/p," *me 'alone 'the '-'Father, because I the things ^left 'not left me alone; for I do isj me
^Xsyw" eig TOP KOffflOV. 27 OvK.lyVitXjaV .^^^^jj^ ^j^ They knew not j ^ '
^ ,
TOP
<
"
>
Otuv
,
..v
-j^,
aX\a
>
ii
KM
'
:,
.^*
'ii"._>^ OM
' av jJSeire LTTrA. o "IvjO'OV'S (read he spoke) GLTTrAW. " eAeye;' ltTta. " tovtov roii KOaixov ltha. {read he said) lttfaw. _ AdAuj LTTrA. ^OV (read the OVTOIJ LTTi A. ^ [6] Tr. LTTrA W. = Fiithor) L'fTi.,^, 6 Tran'ip (read he left not) LTTrA.
<1
o OLTTrAW.
'Irjo-ovt
<cal
__ 6
'
VIII.
JOHN.
to
209
always
5as ''he 'spoke
him
do
Trat'TOTS. always.
30 Taiira
*Tho6e ^things
aurovXaXovvTOQ
ig
011
avrov.
these thiug-s that please him. 30 A3 ho spiike these words, many believed on him.
him.
"therefore
iifxiiQ
the
'lov^aiovq, 'Eav
'Jews,
If
ye
iieivrjTe abide
Iv
in
np
32 Kai yvoxrsaOs
And
vficig. you.
'my ye
are.
ye shall
know
and the
31
aXifdua sXevOe^pwav.
ti-uth
33
'
ATrSKpiBricrav ''aiTtp," ^Trkpfja to those Jews which believed on him. If yo him, They answered ^Seed
disciples indeed; 32 and ye shall know the truth, and tile truth shall make yon free. 33 They
'Abraham's we
are,
TrunroTE' Trwg SeSov\iVKni.isv ovdsvi how and to anyone have been under bondage never
;
my word, my
(Jit.
to
at
^thou
X'syeig,
'sayest,
"Ore tXevOepoi
Free
34
?
'ATrsKpiOt] ''Answered
avTolg
'them
answered him.
We
be
*o" 'Irjaovg,
'Jesus,
'Afiriv Verily
Tt]v ajiapriav
sin
ov.j.i'svf.1
a bondman
seed, and ttoiwv Abraham's in bondage were never verily I say to you, that everyone that practises to any man how sayshall be SovXoc iariv rrjg cifiapria^. 36 u.Se SoiXog est thou. Ye 34 Jcnns made free ?
afxr)v
Xsyoi
vfuv,
on
Trug
Is
of sin.
f.ikvEi
Now
abides not
house
for ever
the Son
abides
36 iav
e(T0e. shall be.
oiv
v'log
vfxdg iXtvOspioay,
'you
'shall -set free,
bvrwg tXevOepoi
really free
li therefore the
Son
ye
37 ol^a on
I
dXXd
;
dTTOKTHvai,
on
Xoyog 6
t/^iog
to kill, because "word Abraham's seed but ^0 ye seek to 'kill me, beo" iwpaKja napd n^.Trarpi.^fiov^'' XnXu)' Kai vfitig o^v and ye therefore what cause my word hath -what I have seen with my Father speak no pl.ace in yoii. 38 I ttapaKan''^ napd: 'r<p.7rar/ot.i<juu)v" Troteire. 39 'ATrtKpiOijauv speak that which I have seen with my FaThey answered with your father do. ye have seen ther: and ye do that Kai "elTTOv" avT(^, '0,.7raTy)p.iip.u)V 'Afipad/x kanv. A'tyti avrolg which ye have seen ^'iays 'to 'them with your father. 'Abraham "is. said to him, 'Our "Father and 39 Tbey answered and '6" 'Irjffoyt'j E' rtKva roi) 'AjSpad/Li ""rjre," rd tpya tov Afipad^ said unto him, Abraof Abr.aham ham is our father. ofiAbraham ye were, the works '^Jesfls, If children Jesus saith unto them, i7rot(rf."av" 40 vvv.dt Z^lTf^iT^ A'^ dwoKrelvai, dvOpwirov og If ye were Abraham's a man who children, ye would do but now to kill, ye seek me ye would do
;
shall make you free, tv vjxiv. 38 'tyw ye shall be f n.e indued. 37 I know that ye are 1 'my has no entrance in you.
but
^Tjrsirs ye seek
pe me
commitWTiosoever teth sin is the servant 35 And the of sin. servant abideth not in the Ijouse for ever:6uj the Son abideth ever. 36 If the Sou t herofora
oi-X^pi^
'
rr/v dXrjOtLav
the
truth
to
heard
from
God
me, a
told
man
that
TOVTO
this
'AfSpaCLfi
Abraham
did not.
TraTpog.vfiwv.
of your father.
yE-^evi'TjfieOa.'^
"not father. Then said they to him, We be not born ^oiv^^ we fornication Father we have, 'Said "therefore of God. one 'have been born ; have one Father, even avrolg *6" '\i]aovg, Et 6 Btig ' irarrip vfjiCJv i]y, riyaTrdT^.av God. 42 Jesus said If God 'Jesus, Father of you were, ye would havel^ved unto them, If God to^them
of
'Huug We
you the which I have heard of God: this did ik Ttopvtiag '^ov not Abraham. 41 Ye do the deeds of your
hath
truth,
fdrnication
EZttei."
tfxt'
me,
TOvQtov i^]XOov Kat ?/kW ovSLydp God came forth and am come for neither ifiavrov iXr]Xv9a, dXX' tKeivog (it. dir'taTHXtv. 43 ^Biari^^ -me 'sent. hTivc I come, but he Why my>elf
tyuj.ydp
for I
tK
from
air' of
proceeded
Why
S ixov {read LTTr ; eyu> a A. 1^1 ir , father ' tou iTp.rpo<: the a ijicoucraTt what ye have heard LTTrA. the Jatlier) LTTrA. "" ecrre ye are GLTTrA. " ilTtavt. '[ojT,. " e'rrai/ LTTrV. av OTTrA. I.TTiA OVK iyevyrjdiou.tt' Were not boru LXrA 6 LfTrJ. J oiv OLXXrA. t oiv LTTrA. * + 6 toe I. .,* S" Ti' LTrA.
'
Trpb?
avTOV to
I"
him
I.TIiA.
''
'
l[Ti'J.
a u
iyi> tyiu
"*
210
G A N N H
2.
vrii.
ort ov.ovi'a<r9E ciKovBn' Because ye are unable to hear
truth, ye believe me 46 Which of you not. me of sin? And if I say the truth, n-hy do ye not believe me? 47"He that is of
^word 'my. Ye of [the] father devil aro, lusts of your fathecy^ will do. He Ka'i rag imOvniag rov.Trarpog.vfJwv eAe-e vroidv. tKilvog was a raurderer from and the lusts of your father ye desire to do. He the begitunius, and abode not in the truth, dvOpMTroKTOvog 7)v dir' becausi' there is uo was from [the] beginning, and in the begi: a murderer truth 'not truth in him. W>)cn be speaketh a lie, he 'i(TTi]Kiv br.i oiiKA'aTtv d\r)9sia iv avri^. orav AaXy speakcth of his owu: 'h.as stood, because tHere i not truth in him. ^^Tieucver he may apeak for ho in a lir.r, and the IK Twi'.tciioi' \a\e1' on xpevirnjg iarlv Hal 6 father of it, 45 And TO xpivoog, because I tell you the falsehood, from hi'* o^^n be spe.aka for a liar be is", and the
do ye not understand my speech ? tven be- \a\inv rifv lu.'qv ov.yivdjrrKBTE? ; "speech 'my do ye not know cause ye canoot hear my word. 44 Ye are of \6yov Toviuoi/. 44 tijUEig i/c" youa- father the devil,
tov
TrarpoQ
and the
Tpii the
Sial36Xov iark^
Trarrip
father
'
avrov.
46 tyw
'I
convinceth
of
it.
d\i)9(tav
truth
/'f
Xtyio^,
speak,
ov
'not
maTiviTi
1.101.
46
WTiich of
you. convinces me
heareth God's word.s ye therefore hear therii 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 1 honour my Father, and ye do dishonour me. 50 And I seek not mine own glory: there is one that seokoth and judtfth. 51 Verily, verily, 1 say unto you,
:
God
elJSe" a\ri9eiav \fyu), "c^iari" irndg ou.TrtoTfi'frf fxoi; nhy But if truth 'ye 'do ^not believe me? I speak,
47
He
6
that
wv
is
iic
Tov
9ioi)
Ta
the
pr]i.iaTa
Sid.TOVTO uyusTg
therefore
of
God
words
God
hears
yc
ovK.aKOVSTe,
hear not,
''oijv"
o'l
ort
Ik
tov
9f.ov
because of
God
saiti
48
'
A7nKp'i9i)aav
Answei-ed
lijuelg
'^we
'^eIttov" avrifj,
Ov
KaXutg Xiyo/xiV'
'well
s'x^'t'
\
to him, 'Not
'say
OTL 'Sa^apEiTjjt;" f^ ci'i < ^aifioviov 'art 'thou, and a demon that a Samaritan
Irjeoug, 'Eyui ^aifioviov ovkJ'^oj, have not a demon 'Jesus, I
;
'-9
AniKpiOr]
^Auswered
hast?
dXXd
but
I
60 kyw.dt
But
I
ye
'dishonour
me.
judges.
the
o
he
Kow we know
61
th.at
who
man keep my saying, he bhall aig-Tm'.anova. 52 ^Eittov" ^oi'v^^ avTifi o'l lovSaioi, Nj;v never "taste of death. "Said 'therefore *to "him 'the ^Jows, for ever. Now 03 Art thou greater 'A-fipadp, d7rk9avev /cat oi than our father Abra- kyvwKafiev oti daipoviov t'xEicwe know that a demon thou hast. Abraham died and the ham, which is dead ? and the prophets are diad whom makcst Trpo<pf)Tai, Kai av Xtyug, 'Edv rig tov.Xu.ov.jxov Trjprjtry, and thou sayest, If anyone "njy 'word prophets, 'keep, thou thyself ? 54 Jesus answered. If I honour ov.pr/ ^yEvaerai" 9avdT0V sig.TOV.alwva. 53 fi^ av fisi^^uiv myself, my honour is of death for ever. ^Thou 'greater nothing: it is my Fa- in no wise shall he taste ther that honoureth me of whom ye say, el TOv.Trarpdg.i'ipMiy 'kfipadfi, oTTig d7rs9avev; Kai oi TrpoAbraham, who than our father died? and the prothat he is your God: 'art 55 yet ye have not Tiva (TEovtov '"o'li" Trotfic; 54 'A-n-(Kpi9r) <pf)Tai dTrE9avov known him but I whom 'thyself ^thou 'makest ? died ^Answered phets know
aayest, If a
:
and
kdv
.If
iuov'' Ti]pr)<nj,
9dvaTov
death
ov.fir/
in
9eu)pr)ay
ehall he see
^my
'keep,
no wise
him and
:
if
'lr](T0vg, 'Etiv
eyw
I
''cio^rt^w"
glorify
Vesua,
t(TTLV
it is
If
my glory
ov
nothing
is
6.TraTi]p.pov
So^ct^wv
glorifies
my
'your
Father
he
who
me, [of]
whom
And
ye have not
tyw.c? but I
ol8a know
"
f
TToiei?
oi)K T. y + [vju.ii'] to thee t. TOV the GLTTrA. 6e butQLTTrA. ^ 2a/oiapi'n)S T. ilirav LTTrA. efxav Adyov I.TTrA. otv OLTTtA. ^ yevarfTai should he taste GLTTrA W. K OVJ' LTTrA. <TV (read * Sofdcrto shall glorify LTTrA. makest thou) glttfa. tiuwi/ our TTrkw.
*>
<^
'
'
Vlll, IX.
J
ti'"
if
X.
laouai oixoioc
luhallba
h>s
?'?'"''''_
''''7'
211
avTov
I
""koi
s'ttw
I
on
that
him;
and
saj
avrov,
hjni,
J nHP'""
hke
liar like
I
"vfAuiv," \ JOM.
xlitvar-qga liar..
a\\'"
But
Kcti
TOv.Xoyov.nvrnv
_^
and
word
faUw'Xaham
' il
uol yot fifty yearn old, and haKtthoua</en , OVmO <XfC, Abr.iham? 58 Jenoa Oi Lfty years [old] not vet art thou, said uuto them, Ycrily, him, Jews the' to verily, I say unto you, ~ ~ ' 1. . V '-r, T^; r'li'i Kai AppaaflimpaKai^; 08 Y.nrtV avroig '0" 17](T0VQ, A/JI/V Before Abraham tyas, I am. -"Jesirs, Verily 59 Then took ^Said =to 'thorn and Abraliam hast thou seen ? Ihcy up btones to cast > n c(-v''ii (tfir/V \tjUi VjXlV, TTpiV AppaUfJ, yeVi(TOia tyOJ tifll. OV at bim: but Jesus hid 1 say ^o you, Beforo Abrah:ini ' was am. I TheJ took up himself, and went out verily ~ / ., / " of the tcraplo, eoing $>> \ .,, 3 '\ ,3 OVV AvJovQ iva iJcAiomv nr avrov Irjaovg.ot tKpvprj, throiit;h, the mil.'it of but Jesus- hid himself, them, aud so pas.^ed him; theri;foro irtoues that, tiny might cast at
joiceJ to sw my day: H^n" Tr)pijj.66'Al5oaaiiu.7raTrip.vuuJvyiya\\ia(faTO iva in that he f^hould see exulted Abraham your Father I keep. gvV 67 Th said Tb' Jew unto hioj, Thou Ti'iv I'lUipnv rfiv iur}V Kai dSiv kuI t')^('ipri. 57 ^E?7^ov'' ovv
,,,__,
'dw,
'
Said
therefore
ft.
-,
>
'
,,..#
t^
i>o
<
'
<
Hpav
^id tK Tvij itpov, ^Sit'KOoJV iliiX(-!(v through going and went forth out of the temple,
Kai KOI TvapijyEV l^'TloC."
and
'p;is>ed
''(u
fikaov
avrwv
^'
'thus.
;rapay(jji> el^iv (ivBpojTTO}' rvfJjXov ffc yveTr}Q 2 Ktii imnd from birth. And And ua-smg on h^ saw a man .j . ., t-v Ana as Jf-ms ' , nrt' H ripiunjnav avrbv oi.ua6t]raLavTov \tyo1'r((;, ^ Fappi," t'k; passed by, he saw a
9 K(
..
'
asked
I
I
-him
T
ril.ui{jr'iv,
ovroQ,
this
r]
'his disciples ~
.
s.-iyiiip,
,
liabbi,
.
^ho f^" "^'?.'? .t;''^H''l from birth. 2 And f\~ his disciples asked yivvr]dy
;
.
:Hned,
,
avrov
'his;
ATrfK-pif/j "AnswKr.rl
./>.), "0
'
[man] or
~
that
>.
blind
..
\i]ao\'<2,
Onre ovrog
ri
ovre
nor
~
oi
t
yoveig
"parents
>
but
4v,i
<ii
^ipA
'Me
.1
.
'it
-
avrt^i. of God in him. that .should be manifested the works ' ~ ? ~ J ' V i\ w ipya^eaunt ra tpya 3i rov 7nfx\pm"rog ^fAS the works of liim who mo ''behoves to work sent ,t / y ' V >j J' n
ru.
"
'
'I
II
saving. Master, did sin, this man, or his parents, that he was born blind? 3 Je^"^ answered. Neither hath this man sinned, nor hie parent^ii but that the works of God should be made maui-
who
fest in hiip.
must
/"
./
ovvarai
is
able
work the works of tpyai^eckjai- iiim that sent mo, to work. while it is day the
' :
b Ornv iv
ra
W,
may
Koafipv.
world.
xM"'''
[the]
'
m]Xdv
clay
6<p9aX'[j.ovg
eyes
^^^ on
and
applied
./ho
clay
to
the
wa.sh
I
yrov rv^Aov""
>
7 Kai
-'
blind [man]. And he said to him, Go, n n KoXv/jprjOpav rov SiXwajit, o epf^irivevEfai,
'
t\
t
in
I
the
'
airEaraXatvog.
Sent.
'
>
HewenthlswaytjjereawriKUiV -ovv Kai SVliparO, Kai i]\uev pXeirWV. O Oi , ovv Hcwqnt therefore and washed; .and came seeing. The 'theref 0. fore, apd washed^ aud '. '^"^^ seeing. 8 The ~ , .\ /i o yfir(/vsg Kai oi Ueiopovvteg avrov ro Trporspov on ^rv<pXog" neighbours therefore, 'ijiigiibours aud fHbse who ^^ they which before saw him before that blind liad seen him that ho r -. ~ r\ /I t]v. o KaUijpevog Kai rrpofrairujv; was blind, said, is not tXeyc)^i^,Ovx ovrog i(Triv hewas, .said, ''Not -'this 'is this ho that sat aud he who was sitting and begging?
-
pool ~\ /I
of Si loam, which
is
'1
'J
-1
interpreted, A DN '
'^"?
5".
^<
interpretation.
Sent.)
.'
>
<
>
'
<'
II
'
>
'
<
'
<
-^
'"Ho
'it 'is
Kai' LTTr.
n vfjilv LTi
'
aA\a I.TTrA*.
y
1 "Elirav T.
" 17/^01?
'
'
'Pa;3/3ei' T.
auToO on him Lrir^. GI.TT. A\)-. "_- ie but i\eyov [Ovxtj aAA'j L.
_ _
tou tv^\ov
'
"
6
T)
TTr..
SieKBotV
-ij/ua?
AW.
US TTr.
Said,
[l'Iiti a.
[i/ii/'at] l.
^ Trpia-aiTTjs
[l.JTTrA.
"
212
fore said they uuto him, How were thiue eyes opened? 11 He
QANN H
tt
,'
2.
->
IX.
^""^
n. ^'^,'^\
l<JTiv.
n'
'Ek^voq'^ t\fyev,
"On
tyil)
/'"
'
oyts? 'An. raaTth?it i^talkd J^ ' sus made chiy, and an- EKpiOr] SKEHvOQ ''(Cai cZtTEI/," 'Al/QowTTOg ' XevoufvoC 'inoroVC ointcd raiao eyes, and g^.,.e^ 1,,^ ^^^^ g^^^j ^j^ called JcsU6 said unto me, Oro to , , > > ^ , > n \ the pool of- Siloam, TnjAOV.iTTOnjaEV KOI iTrS^^pKTEJ/ flOV TOVt; OfdoXflOV^y Kui elTTCV and wash: and I went clay niado and applied to' mino eyes, and said ad w:ished, and I re' ,. ~ i n ceived siffht. 12 Thea fXOi,^' ITTaye SIQ 'rrjV KOAVHpr](jfjaV TOV^ ZlXlUUfl Kqi Vl\pat. said they unto him, tome, Go - io the pool of Siloam and wash; "Where IS lie? He said,' . n ' ' / t ir ml^M| ifinoi^r io\ I ti aTreWiov'^CElKaLviiyaixevog avtpXixpa. 12 "Elxov'' Povj'" iiinoniiut. 'having ^gone 'and and washed They said thcrgldrj 1 receired sight.
v < / y
t
awr/p, ITdit;* fdi^e^^x^'/*^"!'" ^""ow" therefore to him, How were opened thine
quv
tlui. "
10 'K\syov ^fv
H
>
,-,
>
->
^\ \
'
<
'
'
oiTc^,' IToii
to him,
iariv tKElvog
is
Atyei,
OiiK.olSa.
I
Where
ho?
He
says,
know
not.
^ ;.,'? 4u iM uthe Pharisees him that afoKtimo was blind. 14 And it was the
.13 "Ayovcjiv avTOU Trpog tovc, ^api(Jctiovg, tov ttote They bring "him 'to 'the ^Pharisees, who once [was] rvcpXov, "14 rjv.de oafijiaTov lore" tov ttijXuv tnohjaev q blind.. Now it was ,. sabbath when Hhe "clay ''mado
'
.^
IrjaoVQ Kal
'Jesus
(Xt'((fit,av
'
aVTOV TOVC
his
,
>
0(j)9a\i-iovg.
.
15 TraXiv
<
ovv
>
Babbath .dnr when ~ , ?> o\ t Jesus made the clay, 7lpU>TU)V aVTOV Kttl 01 <Papi(TaiOt TTVjg aJ'fpAy'. O.Ct ElTTiV and opened his eyes. asked him also tlie Phari'^ecs hov/ he recwivod sight. And he BBid 15 Then again the rha-; , % /% ,, tt \ ',i KUl IVlrisous mIso asked him avTOlQ, IIj/AOV tTnU))KEV ^kTTl' TOVg.O(pVa\ji.OVg.HOV^' huw he had received to them, and X Clay mine eyes, he put on. his^ight. He said uu, ' i. .^ ,3n / /-."r^x OVV SK Twv <Papiaai(nv Tivtg, to them, He put clay \paij.r)v,Kai pAsTTU}. ^ib. LKsyov upon mine eyes, and X washed, and Tharlgees 'some, Said therefore 'of HheI see. >" washed, and <lo see. ,, < - n ~ n 'i ' 3 j /^ OuTug UV&pUJTTOg OVK.taTlV TTapa TOUpeOV,'' OTl TO aaiipUTOV. IG Then fore said some from God, for the sabbath of tho Pharisees, This This man is not ' man is not of God, be-. ' ^>. OV.TTjpSl. A\A0liAeyOV,l\tJg0VVaTaiavtipW7T0gafJ.apT(iJAOg cause he keepeth not How a man said. can ^ 'a sinner sabbath day. he 4oes not keep. Others tlie
,
,
-and
opened
eyes.
,
Again therefore
'
'
>
>
<
>
.,
>
~\>''\
signs
xr^f'
,
-a
'
Kai CTXtV^a
And
agiviu,
And
such
say
do?
17 AtThey
TviXlV, 'Su
JJ^j
"/Voi^v" ,' ^
he opened
^^^^-
^'
thine
...
'O.Ot
eyes?
,^
Anu
>
eItTEV, j he 'said,
i,
,
"OtI TTpO*
A pro*
a
'
(pyjTtjg
P'^^'
iaTlV.
'
18 OvK.STritTTEVaaV
*Did "not
OVV
01. 'lo^lOolOL
-Jew.-j
TTEpl concerninjf
jV"
"^^l
dj'/3\fl//tV
received sight.
'
tUjg.OTOV t(piOVT)aaV
TOVg
the
,
j^at
'blind
,
'he -was _ ~
and
,
until
, i
they called
.
19 And they asked avTOVQ XtyOVTEg, OvTOg kXTTlV. O.Vlog.VJUUJV^i OV V/JeIc X^ETS Ihem, saying. Is this them ^Thii) your son, say saying, 'is of whom yo your .-^ou, wlio ye say ' ^ ,^ > ' r o\ w .-k-v . n TTiOQ OVV ' apTi pXiTTELl: zQ ATTEKpiUr)w;is born blind? how OTI TV(bXog tyEVVif}V1] \ tlieu dotluhe now see? that blind he was born ? how then now doeshese(^? 'Answered 2l>ni-^ parents answer> ' iKt r '/-ved tliem and said, We ffCLV ^auTOig" Ol.yOVEig.nVTOV Kai ^EtTTOV," OlCOflEV OTI OVTOQ know that tliis is our 'them 'his 'parents aii4 said," 'We know tliat thjs -' ><.- Hon, and that he was t/ t .a >n c\t boru blind: 21 but by EOriV O.Vlog.ri^UJi^, KUl OTI TVfXog EyEVVrj^T]' 21 TTtOC.VE-VVi' our son, and that what means he now ii blind he was Born; .; liut hovif' ^ow
, '
'
,,.,.,
'
19 KOI And
,
-.,^,.
.
..
.-
ii
"^
>
..<<:
^' -(- ovv then [i,]t[a]. ' rivewx^rja-dv LTTrA._. aoi k' Kaiytirtv. i the man that is called) TTr[A']. -I- on TTr'. foy (read GoJ.o iji-j OVV therefore LTTrA. + [(caij and Tr, loam) OLTJiA. elnav LTTrA,^ > ovl; l.TTrAj ' /xov enl tov? O^SoAjuovI OLTTrAW. iv 77 i7/x'pa in which dayJXTTrA. , Ouk e<TTiV oCtob *' Traod 6eoi> & dv^/iwiros LTTrArr ^ + OVV tuercloio LTTrAW. " Ti crv TrA^ ^I'f'wfeV Tr^ iji' Tv/.Ao? TTrA!. avrpij [LjTTri., .i.yl'BXinfC'apfi WTrA, '-+ OVV therefore LI. " tinny ri'rA.
6e
however
'
L.
[i>JTTrA.
-I-
6 (read
o'
''
'
<>
<
IX.
(HXknei ovK.o'l^nfiev, ri wc know not, or hcspcs
intitc "^
,
.JO H
N. to^q o^QaXixovg
eyes
or^^^'jifT
213
hath^i
"ncci
we
he
''rtt';roc
It
who
he
^
rig
yiwi^ev
opened
of
..
avrov
his
'*
ii^iiciav.tvH,
is ftge,
'ask,
at'iTi'^
TTffji
'ai'irof;"
XXj7C7(.
shall speuk.
22 Tai'ra
^
/
cono.-rninf?
himself
__.
oi
yora^
'
his eyes, w'c know not: he is of age; ask, him: he shall spciik for hini^^jf 22 These Kwrfir spake his pments liei,
'^
_
avrov,
.
uri
because
01
f^OJ^OVVTO TOVg
they feared
I.
,
lovSaiovg'
Jews
;
'Ills,
'
Tsuen'TO
togetlier
,
'
.If. lovoaJoi,
Jews,
,
the
/
iva tav
if
tJie
that
,
ric anyone
,
avrov
him
,,...,
.
,
had agreed ""^ P*""^" ^''^., confess that he was Christ, he oj.io\oyi]rry should b. put out synagopiie. t'' should confess [to be the] i ,
Vronts ^""^' lor the Jews had 5 Jews: I'^^f/^'''' aVVt- agreed already, that if
J^pKTT"!/,
aTTOCVVaywyOQ
II
ytvr)Tai.
XO Otn
'
rOVrOOiyOVHC
"parents
c\d
<-t^ a
-23
aVTOV
'his
Christ, put out of the synagogue he should be. > - f T "/- \ ' " 'ftTTOl'," tjKlKiai' ^X^l<
On
avruv StpionjaaTf"
'hira
II
>>
Because of this
!4
'ask.
.V
him.
24
Then
a-
L(p(0-
said,
VI](Tav
called
OVV
He
.nge,
They
>
therefore
a second time
the
called thrv the that was blind, and said unto him, Give God the-praise: we know that this msm is a sinner, .25 He
man
'ffTTOV'
said
aVT({), to him,
Aog CO^av
Give
glory
Tt{> ifeifJ'
ll/ieig
;
OlvaflEV
on
that
'o
to
God
we
know
sin-
not:
TTog
/cm
oirog"
'this
cifiaprioXog
iariv.
is.
25
a sinner
If
I w'he'reas whereas
now
see.
and
'blind
a sinner
he
is
knaw
not.
h>
TVipXdg
iSXtTTiv.
I see.
Ti'
him
again,
What
He
f,';:,!,';'a"lh^m.?ha"e
\,X)\A
ttwq yvoiUv oov tTToiriaiv aoi\ did he tothee? how opened he thine.
Ko'iBn nvToJc, twered them,
I
rovg IxpOaXjiOvg;
eyes?
27 'kin-
yau alrcady,-and
'also
ye
diil
not liear
Ws
disciples
as
Then
^^-^^
Thou
;,
^ip'e
his
disciples 1
become?
28
.
"
know
'EXo(^c)p7;<Tai'
^iiTrai','^
said,
They
?'"*
Mow,
we know not
>
riiuetg.ct
'his
'.
fxiv
on
that
but we -11
of Mosea
N \
29
ti/Jilg
1
otcaWe' know
I'^
r r
'\
'
rovrovct
but this [man]
-
^-
from whenc3 he is. so The man answered "'' <^^'^^ ""'o (hem, Why herein la a mar-
he is, and yel he h.ath " . , l/l QA o T TTOaev tcnv. o() ATrfKplUr) O ai'VpwTrog KUt HTTEV avroig, Kv opened mine eyes, 'Answered 'the 'man whence he is. .and said to them, 'In 31 Now we know thac God heareth not siu ^ T. , nn '/-I 'Uav/xa&to}' lani', on vfieig- ovK.oicare voUev ners: but if any man yap rovrifj is, that 'indeed this a wonderful thing know not whence be a -svoishipper of ye God, and- rlocth his ' J" '../I \ nt "f tJ'ii " lanv, Kai ^aTf<f)i,fv" fiov rovg o<p\jaXfiovg. 6\ oioafxiv.^ct on win him ne heaicth. mine he ifl, and he opened eyes. But we know that 32 Since the isorld he< ,
,
'God;
ovK.oicafHv veilous thing, that ye we know not know not from whence
'
I,
'
>
'
>
'
ti-
'
II
<
\*.
'
'
'^\'>' aW tav
but
If
sinners
God
y pan was it not heard r\ n rig VEOaipr^g y, ^hat a-:y man opened anyone God-fearing bf, the eyes of one that
^
9iXr]fia
will
avrov
of
Troty,
do,
tovtov ciKOVd.
him
he hears.
32
him
J^".^ not of
OVK.^KOVaQn,
yty^vrtm'fvov.
on
33
'm'Oltiv'
'opened
ng
'anyone [the]
b^BaXntvg
eyes
rVtpXoV
of [one] 'blind
rj-
ovrog
'this
Trapa
['man] from
he
Svvaro
oonld
"*
34 AfrsKpiB^aav
Th^y answered
f fliTav LTTrA. ' eavTOu TTr. LTTrA. ^ Koi dwev oJto9 6 avOptuiro^ I,. LTTiA'w. > 4- oi 5t (rrarf'But theyovi/ jro An- LTTrA. railed) Tr. P iXTvav T. o\>v GLTTpAW 1 \i.aQt)Ti]<; ei LTTrA. Ma)i;<Teaj? LTTi AW. Miovo-et LTTrA; Muivtrp * ' tovtw yap TTrA. -|- to the (wonderful thillt)'TTr. " ^voif eV LTTr. ^vewf eV Tr. eXTtav LTTrA. y 6 9ebs a/aapruAwi^ JCTrA.6e but LTTrA,
avrov
S 67rpa>T7)<7"aT T.
'
A.
'
214
gether born in sinB, Bnd dost thou teach s? And thcv cAst him cut.. 35 Jesna heard
IQANNHil.
auanriaic r r
=>
IX, X.
(ri< a.v.
oi'
cuoOKfic uuac:
i.
Kai
j And
.
^'''^
'"""
hin.
l i. wholly,
35
'teachest
'
nsi*.
^HcRrd
that
Sli
thuy cast
aVTOV t^W
j^j^^
,
on
3f.
the
Son of
18
^^^^
^
aVTOV
him
TTiaTfXiftq
'btlievcst
t
'
God?
and
He answered
iic;
^j,
,
8f>id,
Who
TOV
tijg
VWV
ggn
,
TOV QiOV
of
An
'
;''
36
/
<
he,
God
ATTSKpiOrj fKfh'OQ 'Kai ftTTiV," 'TlQ ''Answered 'he and said, Who
/-!>-
'Thou
Jt-suB said
lifevconhim? And ICTTIV, KVpit, iva TTKJTiVCHi} tlQ aVTOl^\ 37 tii7C(.V f'Ct'~ailTlft unto hira, jg he, And 'said ''to "him Lord, that ] may believe on him? Tliou hast both Been ,, IrjiroVQ, Kaj IwpnKaQ avTOV, Kai O KaAwl' fllTU GOV him, and it is he that with thee. talketh with ihoo 'Jesus, 'Both 'thou 'hast seen him, and he who speiiks 3H And ho said, Lord, ^ ' ^n <^ ^- Kai TTpOCJiKVVr}Thelicve. Andhcwor- tKHVOQ ttJTlV. OO O.df t<pr)i lliariVlx), KVpil ' eliipped him. 39 And lie 'is. And he said, I belieTo, Lord: and he worshipiied Jfi..iiii saul. For iudg~ ~ ,. t ,,r; >t -n' o9 KUI ilTTil' O Ir/CTOVg, ElQ Kfil/irt (yu> itC TUV n.ciit I am come into <^fV avT<{). into And ^eaid 'Jesus, For judgment him. I this worM, that they
,,,,_,,,,
,,.,..^
_,^,,,
,
,,
>
>
^^o't''
KOO^OVTOVrOV ilWoV,
this
*''
wliich
might
'be
world
came,
'iva o't fir^.^VlTTOVTiQ {iVlTTwaiV, Kttl might see, that they that sec not and
they that
40
''Kai" ^KOi'Tav
k rwv
'of 'the
And
tliT
v.ith
;
"heard
untrhim''^e''we
41
^CCpida'iWV
'Pharisees
'''"^"
fii"!
Wavra''
'"these "things
01
'those
KvT^Q
^who 'were
'are
?
blind also?
J'esus
hithey
1?- "biiMi'^^^shouM
have no'"in f bu^t no* We see; therefoso your sin remainye say.
o.vTip, to him,
M/j
(cai
///Kfic
TVfpXoi tofitv
"blind
4l' EZirsj/
avroiQ o
them
_
^Also
"we
r]Ti,
'\^a0VQ, Et TV(fKoi
j^^^^^^
j^
^^^^^
afiapTiaV
sin
;
VVvM
but
\'l-
now
ytT(.,"OTi (iX'tTTOfi^v
say
afiapria hfiwv
'sin
fi'ivn,
We see,
of you remains.
10
X. Verily, eerily, I
'A/jr^v Vfrily
ajxriv
verily,
Xsytj v^\v,
I
say
by
the
IXrcth
n"ot
by 'the
sheep-
the
sheep,
but
mpunts up
else-
8ome''othcr"n?ry\he ><ax6eiv, iKtlvog KXfTTrr/f iffTiv Kai XyarijQ' a thief and atobljer; is he same is a thief and a where,
BvpuQ
door
iroifiipj
wrtv rwv
is
Trpofiariov.
sheep.
TOVTt{>
shepherd
of the
To hyn
hear,
^
*''*'^
and the
eheep
his voice
^a/'
"""^
Ta.Uia
his
ivime^'^and^
liRiTot^
own
^,,g^
t^uyei
leads =out
avrd.
'them.,
tiiomout. 4 And when he putteth forth his own sheep, he gopth before them, and the Bhcep follow him for
1
"icai"
oTav
^^^
^
,,,
,
(KJSdXy
IfiirpoaOiv
avrwv
them
.
they
know
his voice.
and
,
5 And a stranger will ^^^7 J'^^ foliov., but will flee from hinl: for they know not the voice of strangers, 6 This parable spake
TYfV .(pwVTJV.aVTOV.
his voice.
the ,-
sheep
5
,
,f
,
<-
him
because
'
OV.fJLT)
'*aKoXovOl]0UjaiV,
they should follow, .^^
n'
in
,
no wise
,
oXAa
but
the
.
(ptv^ovToi air
will
flee
auTOV
him,
OTl
Jesus unto them but they un.lerstood not what things they were wh rh he spake nnto
:
T/jv ^iDV7iv.
voice.
.>
'/^n^' D lavTTiv
This
.
from
because they
allegory
-t
a
avTOiQ
,
,*..,~
Irjaovg,
'Jesus,
thetu.
rT
r]V
it
tXaMl aVTOLQ.
>\
-%
6 t(Ti].
Ka'i
'
'
and GTTrAW.
P
d ivOpiuTTov of jnaii t. TfTrA]. Kai tlirfv l[a]. ^ ' e Se and LTTrA.: Kai TTrA. TavTa T. juer' " ([xjiVil he calls LTTiA. eirrav T. Ka oOi' [L]TTrA.
a{/T<j)
''
'
'
TTavra all
ir.
(Tlis
own)
LTTrA.
".
'
might be
X.
7 EIttev
J
odv
N.
215
7 Then said Jesus ^ira'Xiv aiiroig" o'lnrrovg, 'Ajjtjv a/^^v Xe-yw nnto them again. VeVerily verily I say rily, verily, I say unto 'Jesus, 'to 'them ''Said 'therefore ''again oaoi you, I am the door of iifiiv, ^ori'^ tyut eifii 7) Ovpa riov TrpojSdrtjJV. 8 Travreg the sheep. 8 All, that whoever over came before mo All sheeii. am the door of the that I 'to you,
"npo
before
me avTu)v rd
>
'
are thieves and robbers but the sheep did not hear them. 9 I am the door by tyu) f/jui r) Qvpa' dt' (/.lov kiv rig Trpu/f3ara. anyone me if any maa enter if am tho door: by me I "them Hho "sheep. in, he shall be saved, elciXOy awBriairai, Kal aiasXevasrai Kai ti,{\ev(TeTai, Kai and shall go in and and out, and find pasture. shall go in and- ' shall go but, enter in he shall be saved, and
came
thieves
are
and
but
10
The
thief
cometh
leXttpy not.but lor to steal, and ei.fti] 'iva except that he may 8"t*al to kill, and to destroy: I am conie that they t^'^o'tv, might have life, and Kal Qvcy Kal cnroXtay' iyw fjXOov 'iva l^wrjv came that life they might have, that they might have I and may kill and may destroy it more abundantly. Kal Trspi&aov txioaiv. 11 'Eyw eifii u Trotfit/v 6 KaXog' 6 11 I am the good shep'good. The herd the good shepand abundaJitly might have [it]. I am the "shepherd herd giveth his life for Troiu7]v OKaXog Tt]v.\pvxvv.crvTOV TiOtjcfiv VTrep toiv TrpofSci- the sheep. 12 But he his life lays down for' the sheep: that is an hireling, "shepherd 'good and not the shepherd, TTOt/jrjV, 06 OVK whose pwn the sheep TWV. 12 6.jUl(T0fa>7-6C-''(5," Kai OVK-WV but the hired servant, and who is not [the] shepherd, whose 'not are not, seeth the wolf coming, and leavfith *6t(Tiv" rd TrpojSaTa iSia, 0atupi tov Xvkov tpx^f^^^ov, Kal the sheep, and fleethi wolf *are 'the 'sheep sees the comiug, and and the wolf catcheth 'own, them, and scattereth ddilj/fftv rd TrpofSara Kal Kal 6 Xvkoq dpTrdZet avrd the sheep. 13 The Hireleaves sheep, seizes the and flees and the wolf them ling fleeth, because he
pasture
The
thief
comes not
'
^eiyW
;
0')yft"
flees
on
because
js
an hire li D g and careth not for the sheep. 14 I am the good shep,
ov.fiiXu.avT<^
is
rCJv 7rpo(SdT<t)V.
sheep.
know my
15
am known
As the
14 iyw
I
ti^i 6
am
e/xd,
[are] mine,
Father knoweth me, even so know I the Father and I lay down
:
Kal ^yivoxTKOfiai
and
fiE
vno
of
am known
6
Trarijp,
'the ^Father,
16 KaOwg yn'waku my
As
'knows
16
[are] mine.
rd'i'
"me
I lay
li
Trarepa'
Father
;
the
for the sheep. other sheep I have, which are not of this fold them als^ I mu.st bring, and they
life
And
Tidtjlxi
down
other
sheep
voice; shall hear and there shall be one fold, and one shepTherefore herd. 17
my
Set" doth ray Father love "behoves me, because 1 lay down my life, that 1 might dyayfli^, Kal .Tiig.<piovrjc.juLov dicovaovcriv' Kal ^yevijasTai^^ fxia take it .again. 18 No they will hear and there shall be one man taketh it from to bring, and my voice me, but I lay ii down 17 Sid.rovTO '^o Trariyp fie^^ dyair^, of myself. I have TTOifivrf, Eig iroifiiyy. flock, one shepherd. On this account the Father me loves, power to lay it down, and I have power ^o iyw riOrjfii Triv.\l/vxW-f^ov> '*' TrdXir XdfSio avrrjv. ^ake it again. This because I lay down my life, that again I inay talce 'it. commandment have I received of my Father. 18 ovSeig aipei avrrjv dir' t/j-ov, dXX' iyw Ti9rijj,i avrjjv air' 19 There was a division Nb one takes it from me, bat I lay down it of therefore again among the Jew^ for tbesa i^ovrriav Otlvai
ovK.tariv
are not
Ik
of
riig.avXijg.ravTtjg'
this fold
KdKSivd *u
which
those also
^me
'it
on
ifiaVTOV
myself.
avTTjv,
it,
Kal
i^ovaiav f^w.
authority
I
tO'
lay do|fn
and
have
TrdXiv
again
Xa^uv avrrjv
to take
it.
ravrrfv rrjv
This
'
TOv.Trarpog.jiov.
19
'S.xiofia
''oiii/"
my
Father.
,'
A division therefore
* rjASov 7rp6 avTOis T ; avTois A. on [L]Tr[A]. " eariv LTTrA. Se but T[Tr]. J to, irpopaTa, ([to. TrpojSara] A) 6 hi p.{.aQ(OT0^ (^evyeL [L]TTrA. ' yLVuxTKoyuii' /xe tA ffxci those that (aig] * Sei jxe LiirA. miiic know me i/iTrA. ^ yei'^o-ovTai, xrA. " fit 6 jraTTjp lttiV <l oiv LXTrA.
' avToi? na\iv -L e^ov OLTrA ; jrpb
TroAii/
e/oiov T.
'
'
216
sayings. 20 And. many
said,
Q AN N H
2.
X
;
'loy^aioLQ SlA rOVcXayoVQ.TOVTOVC- 20 tXfyOV *^f" ^ " ^v ' . _,j ^ ' i, ^ Jews on account of these woi-ds; =said 'but a deTil, and is mad; why hear ye him? ttoWoi ^ aVTU>i>, AaiflOVlOV t^ft KOI fiaiVETUL' Tl aijrOV them," A demon he has and is mad -why ""^^y him * are noTthe wirdrof him that hath a devil. aKOVSTS ; 21" AWoi tXeyOV, TaVTU TO. prjjXaTa OVK.'iaTLV
of them
He hath
"'^
of the
bUnd"
^ ^^
^^^'"
'"
Others
said,
fiT^
These
sayings
are not
[those]
daiuoviov Sivarai
''A
rvcpXwv
of [the] blind [the]
^demon
Ms able
6^9a\fxovg ^dvoiyHv"
eyes
*
to open
^iyKaivia'^
(cat
iv
^toiq'''
'l^po(y6\vjloiQ,
Jerusalem,
feast of dedication at
^Kai^y
XHfiwv 7}V
winter
(TToq,
it
23
TrEpiEiraTU ^n^^'IrjaovQ iv
'Jesus
in
np
and
was.
ivTy
in 82
'rov 2oXo/zwj'-oe."
24 lKVK\u}&av
"Encircled
oiy
'therefore
avTOV
"^him
the
porch
^j^
'
And
it
was at
23
in
qI
'lovdoioi,
_,
"Ewf
Until
,
j^
to him.
, .
was
winter.
And
,
,
a'lpfilQ
>
t
Jesus wiJked
temple
porch. 24 25 AlTEICpiOr] "aVTOlQ" "o" IriaoVQ, EiTTOV VfllV, KUl ptJCigi, the Jews round dbout iy_ voii, and ^Answered Hliem 'Jcsu5, I told him, and said unto ~ / ~ ., , , , , a syw ttojw tv ti^ ovofxaTL tov irarpoQ him, How long dost ov.TirrreveTS. TU tpya thou make us to ye believe not. name of "'Father The works which I in the do _ _ ~ doubt ? If thou be the .^ , ^^ o'n>mi V/jltig raVTU fiapTVpH OV TTfpi ijXOV ZK> aA\ Clirist, tell us plain- jUOU, ye 'not ly. 26 Jesus answered .'my, but these bear witness concerning me them, I told you, and ' ' ' ~ ^ , ~ . n iD ' a a ' TrKTTd'ETV Poi.yop".i(Tr tK TixtV SUIOV, '*Kauwg TrpOJiaTMV ye believed not: the :s 'believe, my, V orks that I do ii) my for ye are not 'sheep of -. * -y ^ Father's name, they //> r*'-.ll SIttOV U/Lttl/." Z7 TU TTpopaTU TU Sf^ia Tr]q.(pU)V)]Q.HOV ^UKOVSl, bear witness" of me. hear, I said to you ''gheep 'my my voice 26 But ye believe not,
'
O ;^pt(Trog< ""flTT* (TV teU Christ, . If thou art the ~ > > tit l <
ii
i
,,,,,
us
-
)//UV Trap'
plain,
<
>
>
ii
'
TMV
<
i,
xj*^,
mrsbeep*^ ^^""said Kayio yivdj(TK(x) avrd' know them, unto you. *27 My sheep and'I
Kai ctKokovdovaiv
and
they follow
Ktti
ayroTf'" them
;
for'
^iT
iihall
life"-
*an^ thev
any man
29
ther
ah.all 'n-aTT]p}jJ,Ov'^ ''OQ^^ Sf^MK&V {.lOL '"flEl^WV TTavTWv" i(XTiV Kai. My Father who has given [them] to me greater th.an all is, and hand 29'Vy Fath^ which pave them me, oi'SetQ Svvdrai apTra^str IK Trjg X^'^P^^ rou.TTarpo^.^jitou." IS greater than all ^^.j^ ^^ g^j^e out of the hand of my Father, ^^^ ^^^ ^ and no man is able ^'^ \ < , pluck rtem out of my 30 iVW (cat 6 TTaT^p SV tCTjUEr. '31 Ej3d(TTa<TaV >'oi5i^" TrdXlV Father's hand. ,30 I ^jjj jj^g pother one 'Took up \ are. 'thercfone 'again and ?(/ Fatner are one. \ n'~ -n 31 Then the Jews took Atpov^ Xi9a(r(i)(nv> avTov. oc lovoaioi ivo. 32 uTreKpiOri up stones again to 'stones 'the 'Jews that they might stone hiin. ''Answered
;
,
>
,,5,^1,
>_
>
'
>
aVTOtg O Irjaovg, UoKAa 'KuXa- tpya" tOtl^a VfXlV tK TOV good works have I 'them 'Jesus, Many good works I shewed you from ehewed you from my > ~ ~ " k f 1 >,^ /i v Cia TTOIOV aVTWV loyov "AlUaC.tTE flS Father for which of iraTpogrp.OV' those works do ye my Father because of which 'of, 'them 'work do ye stone me? " ^ ... ~ Btoneme? 33 The Jews -,~ ., .r, .,,.,_, >, ,.\ answered him, saying, QO ATrtKpim]<TaV avTlf) 01 lOHOatOl: ^A^yOfreg,!' Tlepi KnXQV For a good work we 'Answered *him 'the 'Jews, saying, For a good
, 11 >
.^x
\ \
<
</
"^
<
'
'
'
11
',
<
f avoZ^ai to have opened TTrA. ovv then t< '' e evKaivia t. neat tois t. ' SoA.o^wj'OS OLTAW " eirrbi/ T. " TTrA. TOV 2oAo/icoi/o Tr. ou[6] Tr. ; o aAAa I/TTrAtv. P on OVK- TTr. ' aKOVovat-V 1 Toi? T.^ KaOui^ tlirov Vfjuv [L]TTr[A]. SiSiuixi. aurois ^wiji' aluiviov TTrA. ' [arc] hearing TTrA. /aou (read The Father) t. ' 6 what (he has g^yen) TTrA. " iravTiov fiel^ov VTrA. fjLov {read the Father) T[TrJA. " c;xe. Aifldg'eTe /iov (''earf' the lather) [L]T[rijA. Kifiya Kojia,' LT, ovi? T[Tr]. -^ \eyovfei LTTrAW. TTrA.
. '
''
>
'
X, XI.
ipyov Ov!KlBuZ,Olxlv
[Work
<Tf,
O H
N.
ICal
217
ort
stonrthccnot; butfor
"
aWa
but
,
we do not stone
''a.
tbec,
Trepi for
/3Xa(T0>J^(OC,
bbisphemy,
and. because
\'''
I3
av
,thou
rf.ii
dvQpojTroQ u)v Troa'ig (JsavTuvOaov. 34: 'ATHKpiOr] avrolg ^man thyself 'beinff makcst God. ^Answered ^them
.,
,
>
O"
lr](TOV(;,
'Jesus,
tV
in
T
T({).VVI.ttft.VfJLU)V, ^
Eyw
T
.
your law,
/ 1
't7ra,
said,
II
n wot
t(Trf;
?
,
o- -r.' Jo ti iKUvovq
'
eIttsj'
n
-v
'
'
.,
o
,
"uto
whom
the word
If
,,
them
, ,
he called gods,
.,
whom
the *
jy
ypatpiy
''scripture,)
'
God
-
came,
.
*be=broken 'the
do OV
fot him]
"
whom the
'
O Trartip tiyiamv Kai aTrtCTElkiV HQ TOV KlxjflOV, sent into the world, Thou hlasphcmest; beFather sanctified and sent into the world,
<=r\
<
cannot be broken; 36 fay ye of him, whom the Father hath sanctified, and
scripture
VjlilQ.KsyiTE, do y say,
OtL
j-i\a(y(p))jmQ,
/0^
on
'
eItTOV,
I said,
ixn'
i>
-II
Ai
cause
I said, I
am
the
el^i ; 37 ei ov.ttoiw ra tpya Tov.Trarpog.iuov, lam? the works If I do not of my Father, not- '38 eiSe iroiw, K^IV tuol flll.'irttJTevrjre,"
not.
38
I5ut'"'/f''^r
St
me
believe,
but
if
I do,
even
if
me
6>yOtC thatyfmryknow^au^^
works
[is]
ye believe not,
''7r((TriTa7-e,"
Kai ^Triarevarjrs^^ 'on iv Lfiol that fe may perceive and may believe that in me
.
iW
I
yjw&
"
Fa-
the
Kayuj tv
and
in
"'avnpJ^
him.
39 'EZ))tovu
They sought
""oiv*
therefore
7raXtv"
again
hami,
t"''Y
TTOAAOt rfKOoV irpog avrOV, Kai lAEyOV, Ort P IwaWJJc" /JtV man were trye. 42 And many came to him, and said, John indeed ^'^'^^ believed on hinx there. ~ ^. , t (TTjftEtov tTToiijcTev ovotv TravTa.ct oaa eiTrev ^Iwavvtjg^^
,
him to take, and thwe" John at fi?-t cnrijXQev ttciXiv irkpav tov 'lopSavov, eig rbv tottov cnrotj yv ^p^'Z'*!; and there he again deputed beyond the Jordan, to, the place where was resorted unfoM.^an5 P'lojavi/jjg" TO TTpwrov BaTTTi^wi'' Kai if m(i/v" ikh. 41 Kai ^'^''l' "^"Ji" '^'^ " "'John first baptizing and he abode there. And rrl%' i'"*' ''',' ''^'^S^
.,
tUi^Qtv
40 Kai
)/...
;
'
'
.(
"sign
'did,
^no
but
true
all
whatsoever \aid
'John
TTfpi concerning
there on
TOVTOV,
this
d\i]9ri f/v.
were.
<
42.
[man],
'many
ng
a certain [man]
aaQEvCJv Ad^apog
sick,
Lazarus
~
,
cltto of
BTjOaviag,
Bethany.
tK Tifg KWfirig
of
!..
'
Mapiag
of
the town of Mary and /t, Kai EKfia^aija her sister Martha. 2 (it ^'"^ "'"' Mary which. the Lord with ointment and wiped anomtedtheLordwith / ~ A ^, . T ,^ X v TOvg.TTodag.avTOV raig.Upn^tv.avTrjg, rig o acEAcpog AaZ,apog ointment, .and wiped ^^ f'^'^' ^^it* h^r hair, his feet with her hair, whose brother Lazarus >' whose brother Lazarus" i/\ ' <>^^ r \ n \ r)<JVEVEL. 6 aitEaTtlKaV OVV ai aceAtpai irpog avTOV XsyOV- was sick.) 3 Therefore was sick. 'Sent 'therefore 'the ^sisters to him, say- fiis sisters sent unto him, saying, Lord, bc>/ >v !>''! ~ > J \ n A I K/ (piAEtg aauEfEi. 4 AKOvaag.de o Irjaovg hold, he whom ti.on vpie,ice OV , ing, lovest is sick. 4 Whan Lord, lo, he whom thou lovest is sick. But ''having ^heard 'Jesus ." w Jesus heard thai, hq ,T >\\ _/T /I tlTrev, AvTt] rj acrutvEta ovK.Eanv Tcpog UavaTOU, VTr^p said. This sickne.is is
'
Mary
'
Kai and
n MapOag
'
r.
Martha
'
2 nt
J^v
^was
-vt ^ , -Now a certain ^^- kt '""" '^'is sick, named Lazarus, of Bethany,
'
>A
tov Kvptov
>
ftppt{>
.
<
'
>
>
--
'
>
'
'
'
aW
but
said.
This
glory.
sickness
is
not
unto
death,
for
not
Tijg the
SoKm ToiQEov,
of God,
'Iva that
viog
the Son
"_
**
[o] Tr.
-J-
elnov
T.
L.
JTio-TeveT* T.'
^
manvsTi
LTTr.
yti/oia-icrjTe
may
P
T.
""
'
tov
i
T.
tcS iraTpt
Father LTTrA.
eiTi<TTiivaa.y eis
[oyv] TrA.
. TTd\Lv
'I(>jan7^ Tr.
1 efj.evev L.
he 'noWoi.
ttjs T.
'
^iapiafi Tr.
218
thcrrty.
5
Q A N
1^
H S
Ka'i
Xr.
Now Jesus
hi.d
avT)\c.
Zt
6 WiiP.n
Btiu'iti
vLTCl^l
Lii>
" ^^
rOTi
^j^
,
5'Hya7ra
'^"^"-^
heard avrT]Q
Kal
^""^
(JLtV
TOvAaZapOV. 6
Lazarus.^
y
Si
^
^ha
ojiv
and
Bi'ck.trrbodelwodnya
the aame place
When
therefore he hoard
where
lie
was
Then
TOTTip Svo YlfitpaQ. IjV tfXZlVtV 6V <{f indeed he remained in which "he ''was 'place two days.
_
^
,
TElTUTa
Then
.
Ayiofxiv eiQ TTjv lovoo.iav fiETO. TovTO A,yfi TOtQ fiaUtjTaii;, again, Judffia into Let ui [jo into ^ftsr thio ho eays to the disciples, Judea 8 //ts disciples say un/^ . ~ , q . , >y' a r-r. OO'W 01, fiaUr^Tai, ^ Vajipi, vvv tc,i)to him; Master, the TTaAlV. O AtyOVGlV avT<p Jens of lato sought again. Rahbi, "Say jur.t now "wcra *to 'him 'the 'disciplca, < '\ ' to stone thee; and efo, ,. ^ ~ > ~ \ /i '
,
Letusgo
aS AlUaCai, oatUiOUtbitheraKaiil? 6 Jesus answered, Are 'aeeking 'theo 'tostone there not twelve hou/s ,-v > v'li t ^n
in
lie
TOW
9
'
01
lovdaiOl,
"Jews,
'
Hhs
-
Kai and
'
;
TTaXlV VTTayEiQ
again
'
the day?
If any
ATT^Kpivr]
"Ansv/ered
;
'o
Irjaovg,
'Jesus,
'
^eiaiv
^ars *there
>
uypar
hours
ii
t>.
'Not
rilJ-^pag
^v
If
>/
day?
or<
~i~<<
"twelve
Tij
rijg
in the
,
tv
in
riy.ipci.,
ov.TrpccTKOTrm,
he stumbles not,
thoi
.day,
ifi^hrhe^Btumbleth!
Tb
fwQ rov.Koa^ov.TOVTOV
light
/3XI/rahe eees
;
10
idvM
but
if
Tig anyone
TyepiTTary Er ry vvKTi, TrpoaKOTTTei, OTi TO (puiQ ovxJariv tv ia not walk he 6tumble3, because tho light in in tho night, aftefthat lie saith unto thorn, Ow- friend avT<fi. 11 TavTa dwEv, kui [itTCt TOVTO AfyEi avTolg, Aa.~ and after this he r.aya to them, ^^-^^ things he said Lamay a- ^'I '^o'^^that I
j
of sleep,
Bleep"
i'apoc o.<bi\oc.yiawv
^^^'^^
liUKoiiniTai'
lifte
dXXd
^iI''Lor" he
our friend
faU^ 'asleep
oiv^
'therefore
but
i.%I
may
\
vTTvitTu) ^^^-^^
^
avTOV. 12 EZwcu'
^^^
^g^j^
^oLa0?jrat".'^ai/rou,"
his disciples,
> i
Kvpu,
Lord, 7r6pl of
(
jf
Then
eaid Jesus unto them is plainly, Lazaras doAd. 15 And I ^m fflad for your .sakes
13
-v.
^^
<
lr)aovg
'Jesus ~
but ihey
a 14
,
'
that I was not there, of sleep be speaks. ,, to the Intent ye may ,,y nevertheiesa Trapp^aiq,, Aac,apog believe him. Lazarus let us go unto plainly
;
>'n airwavEV
died.
.
TOTE Then
OVV''
ElTTEV
"said
>
therefore
t r
aVTOlQ Ho *them
' >
.-
IJJCTOVff
15
,,..<^*
'Jesus
(cai
And
/ o > ~. Tri(JTEV<JT}TE, OTi OVK.7lfl7]V >fCl* there. in order that ye may believe, that I was not t/
iVa
^a\K"
But
go"t&
with him.
16 EIttev
"Said
oiv
Oiofidg, 6 XtyofiEvcg
called
ical "also
t'lixElg.
'therefore Thomas,
AiSvfiog, Didymus,
^(yvi.inaQr]TaXg,^^
fellow-disciples.
"AyiofxEv
Let ^go
'us,
'iva that
fXET
with
avToii.
him.
17 K'EXOwj/"
17
oCv
(xovTa IV Tip ^vripi({). .lo nv.oi ";" BTjfavia came, he found that hj/dspag "Bethany he had fain in the Nov/ "was already having been in the tomb. (Jays grave four days al- , ^ > ~ ?' \ ' 1 <t r ISJ wg OTTO aTaOHiJV OiKnTTlVTE i o 'KOI ready. 18 Now Beth- Eyyvg TWV lEpoaoKvflWV, and about ^oE" "furlongs "fifteen, any was nigh unto near to Jerusalem, Jeru-salem, about fif> ~ ^ n '^ \ '/i , mi mi 't r ' m
,
>
avTOV
him
t j.
i,
TS^ffapag
four
<ii
7/0/j
'
teeu
in
furlongs
off:
TToKKov^
IK
Tlov
tho
Jovoanov tXrfAvUEiaav
Jews
'Iva that
>
many
of
(Cat
had come
Trpog unto
'"Tag
TTEpi
tMosB
around
TTEpi
MdpOav
Martha
"Mapiav,"
Mary,
.
TrapapvemiovTai qvTag
they might console
y
=
and
them
'
concerning
^
"
LT'j
I
AW.
' "PajSjSei T.
>
[oi /xaSrjTal] a.
6 GLTTrAW.
SipaC elcnv
him TrA. and L. fi&r) iiixepai TrA {nad had come to Martha) LTrA.
aiiTo! to > -I- \ai
'
<*
[ovi'3 L.
'
aAAa LTTiA.
i}5r)
T.
(rvvixaOr^Toii T.
rj
ca.me h.
* TJjf
1.
jroAAol St ITTrA.
Mopid^
LXXrA.
XI.
TOV.nds\'<pov.avTwvJ
JOHN.
20 i).o7'V.Map9a
ejg J'ixov(tev oti Martha therefore when she heard that
I'd"
:
21!)
brother. 2d Then Martha, as soon as she thoir brother. heard that Jesus was 'ivaovQ ^px^rai, i/TTJJvrjjtrev avT<o' Mapia.Sh tv t<i> o'lKif) tKn- coming, went nnd ni.t him .but Mnry s.it butTilary in the house was slUl * in the house. him; met gesua is coming, Trpog 't6v\^ 'hjaovi'^, KvpiE, ft 21 Then said Mfirtha 'Jncfro. 21 elirsv.ovv V/" unto Jesus, Lord, if .Tcsus, Lord, if Martha to aiicmg. 'Then said then
MapOa
i)g
my
died.
Kai
even
vvv
now
oZ?a I know
my brother oaa on
tliat
av-aWiiarj
asls
rov Oeuv,
of
God,
that oven now, wliatfoever thou wilt ask 'will ^gWe of God, God will give it thee. 23 Jesus saith
but
But
kinw,
SwaEi
23 Alyft avry
Says
to her
6 'Ir/ffoi'f ,
Jesus,
'
Avaarqutrni
6 6.cb\<P6q unto
''brother
her.
Thy
.bro-
ther shall ri^^e again. 21 Marthft saith unto Ol^a ort ai>a(jTii<y(.Tai iv ry him, I know that he avTt^ " <Tou. 24 I know that he will rise again in the shall rise again in the Martha, 'thy. Says to him resurrection at the avry 6 'Irjaovg, last day. 25 Jesus dvaardaei ev ry iaxury -qukpq.. 25 'Jesus, ;Said ^to ''her said unto her, I am resurrection in the Irvst day the resurrection, and Tricrrfuwv ei'f jU, the life he that be6 'Eyci Eifxi t) avdaraaiQ Kai t) ^ior}. on me, lievcth in mo, though I am the resurrection and the life: he that b^iieves^ he weredead, yet shall 6 Z,wv koI TTKjrevuJv he live; 26 and whosoKav cLTroOdvy ^rjcriTai' 26 (cai Trag belioves and everyone who lives and though he die he shall live ever liveth and beligveth shall never drroddvy Eig.TOv.alCjx^a. iriaTiimg tovto\ die. in me tig i/xs, oii-fn) Helievest thuu Bclievest thou this ? for ever. shall die on me, in no wiso this 3 27 She saith un-
AsyH
MapOa,
Klmv
Kvpis' Lord
of God,
tyw
I
on
6
the
the
Chi-ist.
the Son of
Xpion'if,
Christ,
6
the
vlog
Son
Tov Oeov,
tiirovaa
etg
into
top
the
kog^ov
world
who
ip^^o/xfi'og. comes.
God,
which
should
28 Kai "ra>~ra"
And
divi'iKQiv,
como into the world. 28 And when she had so said, she went her
called Mary hersister secretly, say-
triv.ddtX(pi]v.avTfjg
her sister
ing, The Master is como, and calleth for thee. 29 As soon as tanv Kai (piovei as. 29 'EKeivrj '^ ujg . yKovcrev HyfipeTUi^^ Ta)(v she heard that, she quickly,' and rises up quickly arose come and calls thee. She when she heard came unto liim. 30 Now Kai '-"ipxsTai^^ irphg avrov. 30 ov.Trw.^i i\r]\vOei 6 'Irftjoiig Jesus was not yet come Into the town, him. Now not yet had ^corae 'Jesas and cornea to but was iu tliat place Big TTiv KMixrjv, ip' ^ tv np roKifj ottov inrrjvrrjaev aimp where Martha met 31 The Jews ^hini him. iuto the village, but was ^met in the place where then which were with t; Map0a. 31 o'l.ovv.'lovSaloi o'l avreg fiET avrrig ev ry oIkio. her in the house, and house comforted her, when 'Martha, The Jews therefore who were with her in tlie they saw Mary, that Kai TrapafiuOovfievoi avrqv, iSovreg rrjv ^Mapiaj/" on raxtcjg she rose up hastily and consoling and her, having seen th:it quickly Mary wentout, followed her, saying, She goeth undviarri Kai ^^rjXQsv, rjKoXovOrjffav avry, ^Xiyovreg," to" the grave to ween she rose up and went out. followed saying, her, 32 Then when there, Ma,r}' virdyu Eig TO fivr]fiiov"iva KXavay tKEi. 32 'H.o^v.^Maptft" Jesus was come where was, and saw She is going to the tomb that she may weep there. Mary therefore him, she fell down at (jj'g i]\9v oirov 7]v ''o" 'Irjaovg, idovaa avrov t7recrv 'ft'c his feet, saying nnto him, Ldrd, if thou when she came where ^was 'Jesus, seeing him, fell ,at hiulat been here, my TO'vg.TTohag.avTOV,''^ Xiyovaa awry, Kvpie, el wSe brother had not died. rig
saying,
dW
"On
his feet,
saying
to hitn.
Lord,
if
ovK.dvydTrsOavsv
^h.ad 'not ^died
uov^^ 6 ddeXcpog.
33 Irjaovg
Jesus
ovv
"
>. apTwv (read [their] brother) xTrA. p 6 GLTTrAW. < dAAa OVK av cLTT^Qavev (ereOuriKei a) 6 a,Se\(^6s jnoti LTTrA.
,
<)
'
gl.'
"
and
toi/ r[T'-].
[fcJxrrA.
-i-
" Toiiro this TTtA. MaotaM l.TTrA. y KdOpa - JJPX^TO came TrA. riyepOf] rose up LTrA.
>
L.
<*
'
-I-
ilnacra
eVl
Tr.
6e
+ i? LTTi A, (she)Tr[A],
LT1J.A.
ffiol'avTe?
thinking TTtA.
GTTrA'W.
'^
B
.
Mapia/u. TTrA.
l*
yet LTr[A].
Mapia/U
LTTiA.
ovToG
ety (ffpos
TTrX)
TOVS
JroiSas
'
220
and
the
Jews,
also
wcc-pinL'v 'vhieh came ivilh licT, )ie groaned in th<: spirit, .ind was
QANN H
'
2.
XI.
<yvv(\Q6vTac
^
avTriv '
,
K\aiovaav,
.
Kai
anil
,
Tovc
^^
^^'"^
weeping-,
the
..,
-her
'Jews
himself,
KXaiovraQy.
weepincr.
h'(.jiiHiJ.!)<jaTO
r(p TTvev/iari,
inspirit,
',
Where 'Lve
ccc.
3r,
3.J
''ye ^
he 'groomed
34
^^
kCU dlTiV,
wept.
^^^
fp-^ov
g^j^, ^, ^
Uov
AtyOVCTlV
They say
^
,
KvoiE,
Lord,
Kttl ice.
35 EociKpv(7ev
=Wept
.
u
>
liiaoug.
'Jesus.
'
3G iXeyov
rr,
>
ovv
1^
oi
gome
,
and
^
see.
k(piMt avTov, lovcaioi, los 37 Tivt.ce i4 aiyriov Behold how he loved =Jews, him But some of them the _ ^ ^ ^ > , n t have caused ELtTOV, OviC.llCVVnTO" OVTOQ O aVOtl^aQ TOVQ- OfOOAflOl'S J)lind, even this man said, that 'this {'man] who Was not ^ahle opened' thrf eyes should not have died? ~ ~ ," TrOUjtJai' IVa Kai OVTOQ fDIXlTTOUaVI^ 38 Jesus therefore a^ TOV TV(pAOV., 'gain groaning in hira- Cfthe blind [man], to have caused that also this one should :fiot iiave'dieu ! ~ ' self Cometh to the 00 't '\ ! t lr}(TOVg OVV TTaAlV m ,D ""ijJ.ppijXOJpf.VOq' tV aaVT({i tp)(iTni grave. It wns a cave, 3o therefore again and a stone lay upon Jesus groaning in himself comes
ihem
ed
said.
Could not
of
^ TTwi;
r.m
?><
this
tlie
>'
>
>
,^~
.<r
,>/>/
>
'
it;
39 Jc.ius said.
'''^ j-lVrij-IHOV. ye away the stone. ^'Q tomb. Martha, the sister of to the
Take
<
"
yi'.CS
?'
^ 'iT
>'
'
'
'
\lVOt; iTTiKflTQ
A'syzi
tTT
Kow
it
was
upn
^^^^V'*
39 Ajya
^Says
"o'i '\r)<yovQ,
"AparE
rov Xidov.
stone.
avnp
'Jesus,
"^^v ''n9vr]K6rog'^ MapOn, Kvpis, ydn o^a'' ^^^M'H ri(w^o''urd^^^.*.^o Je "Martha, Lord, already he stinks, sussaith unto her Said ^^^^ '^sister 'of him 'who '."has "died, I not unto thee, that, ^gT-^Q^Q^QP ^yjjp aVTV ^ 1^., if thou wouldest be., L ^ Iff-j-iy. 40 AyJ 31 41 "^ 6'I}]aOVC, OvK.ihvOV s.-^ ,ac ' it c -j four 'days 'Jesus, 'for -"Says =to "her Said t not I ''it 'is. lieve,.thou shouldcst see the glory of God? P0.//E1'' <jqi^ Jj^i l^y TrirjTeiKTyg, rjjv do^au TOO Beov
; ?
to thee, th.at
if
glory
of
God
41 ''HpaV
^
.OVV
TOV XiOoV
TOVi;
,,
^Ot)
'
rjV
Q TeQviJKOJQ
^de.id
Kil/Jieror." naid.
6(p6a\uOVQ
CtVU),
..'^
>
^^3
.
j^^^g
,
jjffgj r^js]
upwards, and
Fa
Tip,
ther,
,
tIKOVCTaQ jJOVevXapiCTTOJ (TOl OTl 'l thank thee that thou hcardest me
'
42 tJiOXi
and
.
'i
,
'
TTaVT-OTE. J-lOV
OKOVSiQ'
;
aWa
>\-v
<
t-
Oia
.
>
TTfplstand'
always
.
'
^ SCTTCHTCt
crowd
/
who
'
CV
jU
aTTifmiAac;.
around
jc> tr
^
Tayra fiTTOJv, ipiovy Lazarus, come 4.3 Kat 44 And he tliat he cried, And these things h.aAnug said, with a ^voice 'loud La' ' was dead came forth, v ; ~ "y a a rfr mi '^'-^/| ,fl s,J D TfBvrjKOjg, dedBi.nvog bound hand and foot i^api, divpo ttw. 44'Kaj" i^qXOev And came forth he. who had been dead, bound -witlij-Tajcclothesinnd zarus, come forth.
voice, forth.
'
>
,-
rof xe7pc
hands
KHpiaiQ,
Asyfi
^Says
Kai
i).oxpig.avTOV
his face
and
hfm^go.^""'
avTolg o
'to
'Jrjfrovg,
'Jesus,
Avaare
Loose
"them
VTrdysiv.
go.
[hira]
-45 IToXXoi OiV /C rwV 'lovSaiu>1> Ol iXBSvTf.g Vrpog TTJV 45 Then many of the jews which came to .who came Jews to Jl.any^ therefore of the Marr, and had seen ,,_ ' , n o lr)(Tovg," tTTiaTevaay Mapiav.m Kai ^ftaffafisvoi r"ii iTronTTFV w' 'r 'a" the things which Jesus 'Je.sus, believed what 'did believed on him. Mary and saw did.
'
II
'
'
went'thc^r ways to
Phiirisecs,
tl'ie
f'.C
avTov.
him;
46
and
told
on
Tivig.dt I? avTuiv cnrfjXOov TTpug TOVg went the them to but some of
" 6 L[Tr]. oC ^f 6
^apl'
.Phari-
eSvi'aro LTTrA.
^
"^
ent^pt/xovfievos T.
1
'
".
TeTeAfVTij/coTOs LTTrAW.
p oipr)
tc9'>)ku>s KcCtjievo^
'
Mapid/i LTTrA.
O TrA.
GLTXrA. "
O 'Ir)C3i)t
/co
XI.
aa'iovq
yoi/
Ka'i
JOHN.
"fiVov" ahroic ^a" irrorqatv 'o 'Irjanvg. 47 trfi'/jya.hem' what MiU^ 'J,:.us, aad luld G'^ch^red
_
221
*^"'
"^^J^*'
th'i'psJef;;';-;^'^^
'^V^/^i^.i^y^^V'
OVl/
01
iliO
a/iXUpEli'
chicl
.'
Kill OL <i>apL(TCUOl
thoicioiv
i>i"ie-t^
.
auJ the
_
Pharisees
and
sigus
said,
'
nimtbUs alone, all men 48 tdv ci(pu)i.iiv avrbv ovtioq, iravTiQ Triaret'covaiv eiq avrov' win tebeve on him: ""'' ^^^ Roman, shall will believe we lot alone him thus. aM ou him, If come and take aw.ay > apovmv Ifiuov Kai rov TOTCOV both our place and naKftl tXtvaoVTUl 01 Puil^niOl Kai ^''"^-^">1 <J'"3 of aiiil Romans and will takeaway from us both the place will coiuc the
, ,
,
Tt TTOIOllfiV; OTl oirog 6 dvQpwTTOg TToWcl many this man What for do wc ?
,
'^arjUtla
,
TTOIJI."
does.
,
man
docth
mauy mi*,'?
''^"^
I'!'''?^.u^
*^ ^^
,,,
,
,
At"
,!
.y
.
...
'
'*''
.,,,
Ktti
TO tVUOQ.
4U
^rv
Ka(M0af,
Caiaphas,
I
,r
EfTTEK
said
OtTOU;,
to them,
,_.-.
Ye
I-
fXilQ
tbem,;mmfc/Caianhas, apT^lfpei;^ being the high priest th^t same year, said high priest uuto them. Ye know OVKOlCaTS nothing at all, .W n.or
.
,..
"
being
^'
know
II
OVOfV, OO OtiOf
nothing,
nor
/I aTToHnfry
'
consider
'
<
Ort
one
ui'Upwno(;
"
man
d7roA7/rfTt. ghouUi perish.
.*p8l)f
pries';
should die
iiTrtp for
'
"
fxii
"\
consider that it is txpedieut forus, that one should die for the people, and that tha whole nation perish
not.
ai
of himself
Andthisspake but
:
dl
ToUToM
But
this
dp'
from
eavroi
himself
high
jUeWev"
VTrtp
for
''was 'about
^o"'l))(jovQ
'Jesus
tov iQvovq, 52
the
ku'l
oux
riot
for
nation
and
of God
jjj^t
Tov
the
dW'.'iva Kal
but
TOvOeov
&ir'
to.
ditdKop-
iri^n'iva
Tl]g lia'tpag
cvvaydyi>
fig
'iv.
,
53
tKeivTjg
that
oiv
therefore
him.
fortoput himtodeath.
^^j^g^^Q^^^^^^'^'^p^fy the Jews but ^f^nt thence unto > country near to tho wilderness, into a city
;
From
^(JV)'ElSov\tV(TaVTo"
they took counsel together
iva
that
,,
aTTOKTiivcjaiV
they might kiU
,
avTOV. among
May
54
_ "
.,
lljaovg
Jesus
oiv"
therefore
'ouK
no
tTl''
rcappi^aiq.
publicly
'
irtpttirdTH
walked
lovCaioiQ,
Jews,
tprjfjiov, desert,
longer
.
'
f*"'^'' there
went away
thence
^yy^Q T^g
near
the
his disciples.
tig
to
noXiv,
'a ''city,
KdKsl
65 Wv.Sk iyyvg to
Now
,
.
Trdaxa
^
tCjv
__ ,
'lovdaiwv,
^Jews,
,
Ka'i
_
^was 'near
,
and
TTOAAOt
Hg
to
ItpOiJoXvfXa
Jerusalem
,
many
,
ayVl(Tb}(yiV taVTOVg. 56 tOlTOVV OVV tov IrjCrOVV, Kai sought they for Jesus, spake among they might purify themselves. They were seeking therefore Jesus, and ^*^ themselves, as thpy ^ , _, ^ '\\ -A ~ 'A m tAEyOJ'" stood in the temple, flET aAAljKwv iv T(p isp(f) iaTTJKUTSg, T/ OOKil were saying among one another in the temple standing. What -?oes itseem What think ye, tjhat he
II
Trig X^f"^^ "^P^ '"'^^ out of the country before the ,y/ T
,
tK
.55 And the Jews' dvkfSrjrrav passorer was nigh at hand and many went went up out of tho country up , Trdaxa, iva to Jerusalem before
:
,,
passover, -that
,
v/xiv,
n .Kai"
>ii
OTl
'
'
..
,,-.
ov-i^u)
-
lAuy
> '
r,
Ug djv
tho
~
,v
>
<
eopTTjv;
feast? n'
\
'
57
II
r<^
AeiiioKeiaav.oi
.-
T.
wiUcorae to
Nowiiadgiven
"
01 apxi^ptig Kai Ol 9api<rai0l ^iVT0Xt]V, both the chief priests and the a command, Pharisees
iva tav
that
if
'
'
^'^ come to tho feast? .w Now both the chief priests and the Pharisees had given a command"'ill
that. If
any
man
yvt^
should
'
nov tdTiv
vvhere
J
/.
know
he
is
ottwc
[it],
that
knew where
eijrai' T.
'
vixlf for
you
o TTrA.
'
L.
6 LTTrA.
* JTOtet (rt}fx.eLa
LTTrAW.
Aoyt^eaOe ltTi-aW.
f
'
? e/BovAc (Jai/TO
k Iju.fti'ei'
Tr,v
ei/ToAa.?
commands
* riixeWev LTTrAW. 6 OVl' 'Irjcrovs TrA. ai/ToO (rearf the diSCiples) TTrA. " tifkyai/ T. TTrA.
jrpo<|JTevcrei'
LTTrAV/.
6 Ol.TTiA.W.
OUKCTl GLITr
"
Kal LTTrAW
222
XII. Then Jesus six days before the passover uame to Bethany, wliere Lazarus was which had been dead, whom he raised from the deiid. 2 There they made- him a supper
;
Q ANN H
rrpo
r.
'i^
XII.
'/|((Epa>v
12
'0.o{>v.'lt]aovg
Jesus therefore
rov
the
wanxa
pussover
i]\9ev eig
J'before 'six
"days
came
to
BriOauiav,
Bethany,
onov yv
where
[the]
A/i^apog
Lazarus
^6
waa
who
Ik
veKpuiv'i.
dead.
tTroirjcrav
ov i'lynpiv had died, whom lie raised oil' avT<f Shttvov tKH,
tsBdjkmq,"
a supper there^
rjv '
And
Martha
served':
from among
r/
MdpOa
Martha
Sujkoj'Ei'
served,
o.Sf.Ad^apog tlq
but Lazarus
rwi'
^cuvavare-
and
him. nard, very costly, and anointed the feet of Je- vdpSov TTKJTiicfig TToXvTijjiov, i)\ei\psvTOvg 7r6dag''Toi)^''Ir]aov, sus, and wiped his feet of n4rd 'ptire of great price, anointed the feet of Jesus, with her huir and the tj.Si oi'/cta hou>e was filled with Kal i?,f.p.a^iv TOig.Opl^iv.avTFfg Tovg.TroSag.avrov' the odour of the oint- and wiped his feet with her hair and the houae ment. 4 TJiensaith one 7rX?;pwt)jj /c rrjg banqq tov fivpov. 4 Xf-yfi ^'ovt'" "fi'c; ik ol: his disciples, Judus was tilled with the odour of the ointment. Says therefore one of Iscariot, Simon's son, which should betray 'lovSag, '^i^wvog 'loKapuorijg," 6 him, 5 Why was not Twv.ua0i]TU)v.aiiTOv, his disciples, Judas, Simon's [son] Iscariote, who this ointment sold for
:
avT(^.
3'H.o?ij'.'Mapta" XcifBoutra Xirpav /xvpov Mary therefore having taken a pound of ointment
Why 'thit to deliver up. "ointment 'not he cared for the poor ; tirpdOr) TpLaKoaiojv di]vapiu}V, Kcii iSoO)] TTTw^olg ; 6 EIttev but because he was a and' given to [the] poor? denarii, ^he ^said thief, and had the bag, 'was sold for three hundred and b.arewhat was put Si TOVTO, ovx oTi Trepi Tu)v Trr-wxwi' tuiXsi'.avTifj, dXA' oti therein. ,7 Then said 'but this, he was caring, ^ but becauso not that for the pour Jesus, Led her alone
:
tliree hundred pence, and gi'^en to the poor ? 6 This he said, not that
fiiWwv
ovk
against the day of my /cXtTTTjjg yv, Kal to yXwaaoKOfiov ^elx^v, Kt" tu f^aWofitva burying hath she kept and what Was put into had, a thief he was, and the bag this. 8 For the poor always ye have with ovv 6 'lijaovg, "Atbeg avTt/v " tig ifid(jTaZ,f.v. 7 flTTiv you but me ye have 'Jesus, Let "alone carried. ^Said Hhereforo 'her: [it] for not always. TOv.evrapiatTiuov.fiov ^TtTiip-yKEv" dvTO. S tovq r?/v iifispa ha> she kept day of my burial the "the it:
;
TTT<j>\ovg
fi(.9'
always
ye have with
eavTJjv., you.
TrdvroTS
always
iXers.
ye have.
9
Much
people of the
Jews therefore knew that he was there; and they Came not for JeU6 sake only, but that
9 "Eyvw
'Knew
iaTiv,
he
is
;
oJiv '
o^Xog TroXvg
^great
tK tCjv
*of
'lovSaiuJv
"Jews
on
but
skei
'the
that there
Kai fjXOov, ov Sid tov 'hjaovv Jesus and thiy came, not because of
fiovov,
only,
dXX' iva
that
consulted that they might put Lfizarus also II bLtausa to death that by reasor, of him many of the Jews
;
vEKpuiv. ov fjy.eipEv tK dead. also Lazarus they might see whom he raised from atnong [thf] 10 tl3ovX8vaavTO.St ol dpxupt^g h'a Kal rov Ad^apov arro-
Kal TOV
Ad^apov
iSwaiv
also
Lazarus
ther
KTEtvwaiv,
might
kill,
11
on
because
ttoXXoi
n^any
'by
Si
're.-.son
^avTOv
*of
be-
liim
Jesus.
Twv 'lovSaiwv
'of 'the
Kal
'^Jcws
dg tov
otl
'1)](Touv.
12 Ty.tTravpjLOv iixXog rroXvg 6 iXOwv On the morrow a -crowd 'great who came
aKOVcravTig oti
(5ov Td fiata
fig
to
rr/v
the
.
iopTrfv,
feast,
'"6"
13 iXa~
took
into
Jerusalem,
tCjv (poiviKwv Kal tE>)X9ov sig vrrdvTrjaiv ^avTifi," him, branches of the palms and went out to meet
P '+ e/c of 1 -I- 6 ( o Te6tn)Kuii [L]T[TrA]. 6 T)'I>}(rov9 Jesus (raised) LrfrAW. ' avaKetixevitiV cruv GhTTr AW. ^ Mapto/u. Tr. " [toOJ Tr. (those) TA. " 6e but (sayS) T. * lovSas 6 IcT/capitoTTj? el<; e/c (- eK Tr) ti1)v iJ.a0r]Tttii' axirov TTrA ' ixuiv Ata tL LTrA. having TTrA. " -I- o the T>)prjcnj she may jieep LTTrAW. -f Iva. ttiftt LTTrA'w. *. ovTwi' them w. (crowd) T. 6 GLTTrAW.
'
3"
'^
''
Xir
Kai ^(Kpa^ov,"
JOHN.
i'Qaavvd, ivXoynixivuQ
o
223
tpxofievoQ tv ed if iSkIdk of fs^I [is] he who comes blessed in [the] end)- were crying, Hosaima, jj^^j comcth in the 6t '^"^* the Lord ovouari Kvpiov, ^ 6 BaaiXtuc tov 'lapaitX', 14 lii/pu/v .r*v IT J >*t 3TT 4i J J 14 And Jesus, when he 'Havmg'foand 'and ^^^ foat^ a young of Israel. name of[thB]Lord, the kiub' 6 'IrjcTfJDf ovaptov iKaOiatv tir' avro, KaQwQ itjriv yeypdix- ass, sat thereon as it ^"tsat^ as^ _itis. Jesu5 a young ass upon it, ^^'f gX"^*! uBvov, 15 M>).0o/3ou, ^Qvya-np" StwV t^oii, b.j3aaCKi!)i;.aov hold, thy King cometh,
'
I-
tan,.*
Fear not,
daughter
1 <
of Sion
behold,
/^
n comes. .
1
spX^Tai, Ka9r]fiEvoQ
sitting
r,
n>
i-rri
TrCjkov
a colt ~
,
ovov
of ah ass.
.
16 ravra
'
on
, ,
IjVOXjav 'Ol.fXaUr}Tai.aVTOV
knew
,TT,
~
first,
rO.TrpUJrov,
at the
I'
^w aKA
but
-
'^These
16 These thmgsunde!"U5-MI "oe ovk stood not his disciptea ^things 'now 'not at the first; but when
>
thy king
BitUng on anase'scolt.
'his Miscipies
,
) <
"o"
these things unto hiqi. 17 The people therefore that was with htm Bore witness thereforo when he Called l/ozawritten, and these things they, did to him. n 1 _ ' ruB out of hia gravo, , < 'v !, ' . , _ o ox^og fier avrov,"ore roi^ Aac,apov ifwvijcrev k and raised him. from he called out of the dead, bare record. whoa Lazarua the crowd that was with him, V ' < > " > ~ 18 For this cause the . 1 Q ;f ,', , veKpuJV. IS dia tie rov nvr)HHOV,Kaiyyeipevavrov people also met him, tomb, and raised him from among [the] dead. On account of for that they hoard the
Itjctovq Jesus
/
tote
then
.
yeypanntva, kui
on
ravra
glorified, '^'^"^ '"'^ '" y a ore tOOe,aaar} then remembered they when was glorified that these things were ~ written of him, and T avri^ that they had done r}v nr
'
'
'
hiVn
ov'
wv
11
rovro
this
aijup 6 ox^oq, on HiKovatv'' rovro 'this him the crowd, because it heard
avTov.imroir)Kivai to
'oi -his
^having 'done
arj/xelov. sign.-
19
oi
oiv
<l>api(Trtioi ittTrov"
The ^therefore
'Pharisees
"iSs,
lo,
said
Trpog
Eavrovg,OeojpBlr'6n ovk
themselves,
among
fiiriau) after
Doyeseo that
world
20 ^Huav.Ss
And
'nveg "EXXTjvet;"
Greeks
among
coming up
that
iv ry
in
iopry'
feast
;
21
ovroi
these
oiv
therefore
irpo'ariKQov
the
came
20
And
there
were
4>tX.V7r<^,
to Philip,
rv
and
Sir,
BrjOijdiSa. Bethsaida
Tng TaXiXaiag,
of Galileo,
'Irjffoiiv
mi
^
np^^nov
llZ'lbJtt^tZZ
at the feaat:
i^slv.
Ho^^see.
22 "Eox^'(^omes
desire
^Jesus
rai
Kai and
'
fPiXiinrog
^Philip
tells
'Andrew,
Jesus.
^iXiTTTTOc
Philip'
,
Xeyovaiv
teU
I
r<i 'iriffov.
/
<
Kpivaro'^
iwered
;^
>
EXr}Xv9ev
^Kai TrdXiv" 'Avdptag and again, _ An-frow I'Zli^^'Z' JeZ". 23 o.BL'Inaovg ^drrs- 2ii Philip cometh and But Jesus an- ^^^}''^^ ^^"'''^ f^.^ gain Andrew and Phi ^ lip teii Jesus. 23 And aipa iva So^aa9y
It
<
s:iying,
f.
'
o4'< 24 Ojxrjv
,
of
,
',
man.
,
answered them, glorified *^**?^ say'^' The hour is a/xriv Xsyu) v/xiv, sav.fiij o come, that the Son of Verily verily Unless the ^<^}^ should be gloriI say to you.
unto you, Except corn of wheat falj in/ ^' ^ %~ to the ground and die, ri ' a(pXXtOV it abideth alone: but flSVei' eai'.Cf aTroUavy, TTOXvV Kap-jrOV <pepBl. 20 O abides ; but if it should die, much fruit it bears. He that loves if it die, it bringeth X / forth much fruit. 25 He ~ / , ~ o TT}v.\l/vxvv-avrov. 'a-rroXeffec avri]v, Kai fttatov rrjv that loveth his life his life shall lose shall lose it and he it, and he that hates / ./ ^ \ ' y that hateth his life in r^vxnv avrov ev r(i>.KO0nqj.rovT<{) eig 4w??v auoviov jpvXa^H thisworid shall keep it 'his in thisworid ''lifo to life eternal shall keep unto life eternal. 26 If
I say
eig rijv
the
,_,,,,
yi]V airouavy, ground should die,
< '
avrog [xovog
it
fied.
24 Verily, verily,
alone
ft
11
<
'
>
<
,~)
~/
>y,
'
^
"
they heard GLTTrAW. KpouKvirqa-ovai.v they shall worship LTrA. ' + 6 " 4- Kai and LTXrA. (XTroKpii'CToi answers ixr.
Tr.
[L]TTrA. Kai
fie
ixpavya^ov lttta.
'
o TTrAW..
TtA.
'
koI
and
TTrA.
"
'
6vy6.Tt\p
oTt becau.se
ltttAW. EGLTW.
LTTrA.
P rJKOvaai'
1 elrcav TVr.
'''EA.Arji'es Tti^e^
l^jxerai
224
QAN N
i
If 2.
aico\ov6f.ir(iJi . r ,i lot him follow
.
;
xrr.
yai
nnri
i.i/
if
i
any man serve me, let aOrriV.' " k&V tuoi "^tOKOfw riC," iUol ' ' him follow me; and . .^ a '(.erre , 'anyone, me If 'rae wherel am, there shall __Vtalso my servant be if OTTOU Eiui fvu/ IKel Koi 6 ^trtKOl'OC 6 tUOC
^
:
CvKFrrerho'ioi;^
^^>>-<=
;--
^I
there
aW^
^BcrvaiU
''^-(/("
Aud
-
-jt;
/ioi SittKovy,
Tij.ir)<TH
avTov
iraTr]p.
*Eutlier.
anyone
me
serve,
*will
"honour
'him Hhe
27 fivv Now
oioauv
gave
/uf
r).\pvxr}-f^ov my loul
TErapaKrai,
hfc)
Kal
ri
nnio;
8h;ill
1
Ilnref),
father,
been troublod,
and whut
s.iy?
AWdt
did
tovto i)\Oov
this
1
But on account of
S6K(I(T0V
glorify
came
i
TTJV.^()aV.TaVTr]V.
28 XlaTtp,
Father,
CnV
tby
t6
VVflfirt.
natiio.
hour butforthTs cause heaven, nnil nt,Min 'JJoth 'Iglorifi.il came 1 unto this hour. Therefore came a voice out of 2a.Fath,.r, glorifj- thy 6 ^icTTlLg" 29 '0.'oflv".OYXoC ''Kl(i aKOV(yUC '^o^flCTw. name. Then came there .,, , r-.-. ir-i t j t- i. i i the [tho-e) u'nl Therefore ^\ crowd which stood r.i heard a voiic from heaven', wiH glorify [it]. have both j'\fy^ (ipovrip'.yiyovh'ai. sa.v!"ff, I dXXot tkiyov, ' kyyiXoc ai'rtjj others tuid, Thunder tlure haH been An angel "-"d. to him
,
iV(')'Corj((
Knl TToXlV
]
^The
"XiXaXr^icev.
h.a.
.,
stood by and heard i(. said tliat it thundered* other^ ^aid, Ap ongcl
30
^pyfecD
,
ATTiKpiOl] "Answered
,
'<!>"
Ov
31
<
Si
of
lui
iavrt)
jjjjg
, ^
T]
0(i(j.';"
yiyoviv,
has coinc,
,
Not because
mo
voice
,
,
but because
. 1/J'V
,
.,
of you.
tCTlV
jg
TOV.KOCfflori.rnVTUV'
of this world
;
O
the
ai)-)(UJV
, ^ TOV.KOfJUOV.TOVTOlT
Dovi
pnnco
of this world
world
prime
earth,
ca.-,tout. be lilted
t^W 32 ^ lAKVtTUt'*^pog
>
V\1/w9Cj
I
-i-
iK-TriQ
y/jt'i
TfV^all
IflClVTOV.
myself.
dj
a
'
r.r.
f \ OITO. Of IMyfV,
thi.'t
canh,
ai^jXaiViUV
signifi'iiig
'will
-
'draw
to
But
>
he said,
'
i\
VaVUTlp 17/JAAfV
death
'tt
^\
>
aTroUvi](TKElV.
to die.
oa
'
o4
ho was about
^
'
aTTiKpiUtj ^Answered
,
,
Vl
h "
aVTt^
*hini
,
die.
34
The
people an-
(^X^og,
swercd him,
We
have
'the 'crowd,
ori
o XPKyrog
tlirist
that the
^iQ-Tov.alwva, Kai TrJif 'ei> Xfyeic," "Or, t^a l^ojOTivm that iiiust bo lifted up forever, and how 'thou 'sayest,
;
rap "t be Hf tedup*? who Is this Sou of man? 35 Then Jesus said un-
^^^ dvOpwTTOV ; TIC tfftiv ovTog 6 v'lug TOU dvOowTTOv Who is this of man? Sou '^^ jf man ? ^ 35 EJjrt}/ oiv aVTOlg 6 'l/JTOVft 'Eti ^IKpOV \p6vOV TO
"'^"^
^Said ^therefore *t& 'them
'Jeu8.
while
vou.
is
0j)p ^ufff iruwr" ioTlV. TTiOlTrUTliTf. 'fwc" TO 0WC ^Yf^e, V "va wh.le the Ughl yc\ave, tl 'walk """ ""_"" "" "'"- J'e "ave, that '" ^"_" LW'%;^^u'"n' """ "'"' Ton _ is. darkness come upon yon for he that walk- nr) icai 7r(.pnrar.(ov tu o ry OKOTia v/xdg Knra\df3g' eth in darkness knowwalks "you 'may overtake. And he who in '^uot 'darkness the
Yet
^i
little
while
the
Mt Uh
, ^
'
,/,
darkness
,
Si) 'tujg"
TO
tho
/
tho children of light.Those things sp.ikeJedcpar-ted, and did hide him.self from them. 37 But though he had done so many BUS,
TSVtTi
jjevo
,.
(ig
in
TO
the "'O
While
d)<og light
IX^^ff
ye
li.ne,
y
TTl'^-
be-
vioi
<
light,
and
(fxoTog
\
^
'YavTa
Tlie.-e
'
,-
t\a\r](TSV
spoke
>ii>r
iTjaOVg,
Jesus,
mlraOles before thciii, yet they believed not on him 38, that tho saying of Exaias tho prophot might bo f ul:
Ol
,
KOI and
'signs
n aiTtXfjwV
going away
,
r>
>>
IKpvfS)]
U,TT
> UVTixJV.
them.
.
thing*
was hid
from
. (TT]^l(ia
But [though]
.
.
many
.
be
>
UVTWV
thorn
|
na 3o ivu
\oyog
word
'wt
Haaiov TOV
tho
irpopro-
on
him,
that tho
of Esaias
Ti 5iaxoi/j7
LTTrAW.
[ovi/]
aS
LTTrA.
6 LTlrA.
ovv
*> TavTrjt Kal GLTTrA. {continue the qtiestion to the word ; ' K 17 <l>u>vr) avrrf '' ia-rrjKiot L. jcail'. LTr. ' 6 TTrA. iv iiulv among you GLTXrA. ' Aeyeis <rv TTrA. thei-efore ta.
X1I,"XITI.
ipriTov
pliet
J
hv
Elnev,
'-which he said,
N".
225
iirirmvatv Ty
belieTud'
filled,
Tr\ripo>9/j,
Dilfrlit 1)0 fulfilled,
Kvpie,
Lord,
rig
ivho
which ho
spal;e,
,Kni
Kvpiov
of [thcj
Lord, who h.iil^ believed our repo.-t ? and to whom hath the arm of the Lord been revealed ? 39 Therefore
not on TcaXiv Uttei' they couldthat heli-.vg, Aia.rovTo QUK.t)cl<ravro Tndri.iitiv, hec.-iuse Iv^aias said because again believe, On this acconnt tlicy could not said again, -10 He hath ^Haciiat:, 40 TirvcpXivKtv avrCov TOVQ^bfQoKnovQ kai "tt?- blinded their eyes, and has hardened their heart; and eyes their Esaias, He has blinded that they should not tpiq 6f- sec with tlicir eyca, nor f.n)ACM<7n' TTwpwK-f iV avTiov Tnv Kupdiav' 'Iva
31)
liiiclcrstand with their that they should not sco with the their heart, heart, and be convertry- KapSii^L Kai HTriaTp(i<pio<Tiv,^^ Kai ed, and I should heal OciXfiolg jcac Torjawan' and them." 41 These things and be converted, eyes and understand with tlie heart said Esaias, when he 41 Tavra elirfv ''Uffatac, '^ore^' eKsv saw his glory, and ^laffujfiai^ aiiTovQ. when he saw spake (it him. 42 NeverEsaias, These things said I should heal them.
hardfcti(*l
"
tliele.-,3
/.liVTOi rulers also mauy beAltliough indeed lieved on him; but because of the Pharisees Kai tK Tuiv dpxovT<t)v iroXXoi iiriaTivaav ei'c avroV they did not confess him, lest they .should believed him, even from among the on many rulers be put out of the synaaXXa diet tovq i>apifTaiovQ oi'X<''f'oX6yovv, 'iva fit] gogue 43 for "they that not loved the praise of men but on account of the tHey confessed not, Pharisees more hall the praise of
avrov. 42 o/iwc
hiqj.
among
the chief
dTroavvdyM-yoi
out of
intt
43
Tr/y
the
co^av
Goil.
.lesus cried
and
Twi' dvDpwTrojv jAciXXov I'lTrsp t>]v So'^av tov Ofov. oiinen of God. more than glorj the
.Si 'But
'O
/nirninov
believes
el,Q ifis,
and
said,
He
that
on
me,
glory said, He thatbelieveth on me, bel ieveth not on 'Jijerovg me, but on him that ^Jesus sentme. 45And hetha^ me sceth ov.TriarevH tig seethsent me. 4fi Iliira that am believes not on come a light into the
44
TOV
me,
Oiixtpfl beholds
but
on him who
sent
45
ij.ik,
ft'orld, tliat
whosoever
rue,
hear my words, and believe not, I judge him iXi]XvQa, 'iva trdg 6 TnaTfiiuiv eig t/us tv Ty CKOTiCf.. fii] not for I came not to judge the world, but to nava come, that everyone that believes on me in the darkness "not save the world, 48 Ho 47 Kai tdv Tig fiov c'lKovoy tS)V pi)iidTMV Kai juj) that rejeeteth me, and fieii'y> not my and 'not receiveth ^words 'may abi'le. ''thaAnd if anyone ''of '^me 'hear words, hath one that judgeth him: the word Kpivw 'TrirrTF.vfJtj,^' tyui ov.Kp'nxo avritv' oX'.ydp-ffXOov'ti'a 'bolicvo, do not judge him, for I came not that I might judge that I bavespokcn, the I same shall judge him ilOtToJv in the laet day, 49 For Tuv Koffftov, aXX' iva (tojijm toi' kocjiov. 48 o the world He that rejects I have not spoken of wurlii, but that I might save the my.self ; but the Father -Kpivovra which sent me, he gave Ti)V Kai i-itj.Xafilidvwv Td.pi]i.iaTd.iAOV, tx^i ifii: me a commandment, judges me and does not receive my words, has him who what I should say, and ai'Tov 6 Xoyog ov tXdXriaa, iKeivog Kpivti aiJTOV iv tij what I should .speak. hiui shall judge him in the 50 And I know that the word which that I spoke, his conaman<lment is dXX life,everlasting: whattffXrtry I'ljiepa. 49 'oti iyu) ti. kj.i,avTOV ouic.iXdXijaa' but soever I speak therespoke not, last day from myself for I fore, even as the Father o Trsjixpag fie TrarTjp, ' avTOC jxai h'ToXiji' ^tSioK^v^' ri said unto me, so I gave what speak. the ''who ~'sent *nie 'Father, hims-elf me commandment
TOV
TTtfixpavTCC
/u.
46 tyw ^wg
I
tov Koafiov
the
47
And
:
if
any man'
him who
me.
world
elTTtj
Kai
Ti
XaXrjaW
;
50
Kai,
and
otv
"AaXw
KaOiog tiptjKiv
as
fioi
eternal
is.
has said
tome
Trarijp, ovTOjg
Father,
so
XaXw.
I speak.
XTil',
trie
13
Now
top-Tig
fuast
tov
of the
irdaxa-,
passover,
(.iSiog
'lri(Toi>g
'oti
feast of
passovcr,
''knowing
'Jesus
P
that
? en-ajpoio-ei'
hardened /fTjA,
1 OTI bcc.^LUse'GL'lTiA.
ia.a-0lJ.aL
giVeli
LTJrAW.
V iyti) AoiAd)
226
hL''8CnTdrrn*out
of this w'orW* unto t"e Father, >in>viug l"veii
n A NN H
2.
XIII.
''^''" ''^'^'^'^"^^^"'^^'''''^'^ tK tov.koo^ov.tovfifTa(5g *^P" b^s come his hour that he should depart out of this world
^^y -n-poQ Tov iraHpa, dya7rr)aac tovq.i6iovq rovg iv Tiii Mh<,T. haying loved his ovrn which [were] in the * ^''^ thrworhl he^'Wed them unto the end. Koaati) UQ TtKoQ riyrnrtiasv avTOVQ. 2 Kai dtiTTvov "yfvo2 Ani supper heiD? ^..^^^^. ( [the] end he lov^d them. And supper takine
ended, the devil having
nowput
^{rou,"
pi^^g
,
TOV
jije
,
_.^, SlUjioXoV
devil
,
ii
"'nK
7/0//
,
pipXiJKOTOg
h.iving put
,
"
r>
-,
ilg
into
,
Tt)v
the
KaufHaV
heart
of Jiidas,Ucariot,-.Sinion s son, to betray him; 3. Jesus knowing that the Father had given all things into his hands, and that he
already
>
lofOfl
of Judas,
OVTOV
him
^ -J" O eiOMQ
'knowing
<
\
^U
f'C
into [his]
r.
\
t
TOC
'
aside
;
his
" n lr](TOVg' OTl TZaVTU m""^CtClOKlV^ avr(fi O TTarifp 'Jesus 'that "all '"thing.s 'has ''given *hiiu *tho 'Father ,,. ^ ~ \' r\ 'v~\r\ tt,r)\UEV KCll TTpOQ TOV X^'P^f > Kai OTl aiTO hands, and that from God he Qame out and to
' ^
WOV
a \K 4 tyHpETUl O
^
'
TO\l
~S' CEIITVOV
supper
he rises
from the
-ji
TO
[his]
\a(3<l>v
5 dTa
fSdXhe
himself:
afterwards
"'? '^(>^ VlTTTnpa, Kul i)plaTO VITTTHV TOVg TToBciQ th! \owirwherewith ^^ ^ ''^^'^P began to wash the feel he was girded 6 Then pours water into the washing-basin, and
unto him Lord dost "^ '" disciples, thou wash my feet? Su^^wapisvog.
pXrVdVe^e'^ai^h
^.-^^
M0'r->',
^^^^
and
to vripe
T.
^"^^j'^
towel
with which he wa
J.-. J"
Lfd
u"nto him!
WhSu
ei^-ded.
,
ovv
nirpov
Peter.
^Kni" and
J
\tyH avT(^
'"''>'"
*^iK-(VOg,"
'he,
KvpiE,
Lord,
flTTEJ'
OV
flOV
^o *him
^tliou =of
*me
wash
I
the
feet?
(TV
my feet. Jesus answered him, If I wash thee not, thou hast no part with me. 9.Simon Peter Baith unto him, Lord not my feet only, but
also
aVTlp,
to him, ~ ^
OVK
4aid
,
chou 'not
oloag dpTi,
'knowest now,
, ,
8 Aiyti
>
ai'Tifi
^lo''hira
>
nk'Pe>
TpOg,
ter,
,
rf
'
my
hands and
Hg.TVV.Utwvu.
for ever,
OI'K-.tx^tig thee, thou h.is: not
(T,
TOj/
ATTCKpiBT)
'Answered
'
<
^auT(ft
'r
Ii^ad^ig,"
'Jesus,
.l-
ii
'r>
'
to>
is
wash
all.
his feet,
bub
:
f^ipog
part
flBT
'him
avT<p
'to
.-.r"
'bim
Eav.fXT) Unless
'i Vixj/O) I
"
wash
tt'
2.lfHx)V
lUTQQg, Kvpii,
'Peter,
't'
/it)
with
'j
^Says
who
12.
'Simon
Lord,
also
the
hands
and
the
hoad.
Ye'irVXftTlfcUan: 10
So after he
A^ya auTip
''Says
had
set
"'^"^ "^^"^
'to
*him
'
'O He that
XeXov/xevog
has been laved
^ov
'not
xP^^av
need
clean
*"'/
ha"d''faken^hir'ga''r'^
^'x'"
ments
and
w.as
[other] than
(cat
. i
''^ovg the
,
TToSag"
feet
vi4/aa9aL,
to wash,
.
ciW
hut
saTiv KaOupoc
is
oXoc' ,,=
,
what you?
i(jTi,
are,
'I'^u
dXA' ovyi TravTSg.- 11 ijSEi.ydp " " ' ,, but not all. For u knew he
,-,
i_'
13
Ye
call
me
j-^j,
TrapadtdovTa
avTOW
oiij'
Sid
on account of
he said,
'JJot
*aU
ivt\l/Ei>
TOvc.irooag.avTwv,
their feet,
^Kai^
tXalSiv
taken
irdXiv,
again,
direv
he said
fxe
nie"
and
having reclined
avToig,
to Iheni,
13
Vj-ifig
(pwvdTt
rail
Ye
y iva irapa&oc avrov 'Iov6a9 2t/j.a)i'0 '[<ryn'O/xeVou TTi-. ' o 'Ijjctovs (read [JesusJ [Ljrii a. Kapi(oT>)9 TTrA ; 'loiiSa 2t/ii. '1<TK. iva TrapaSoi avroy L. " now e8u)K6v gave TTr. > fKeivos (read At'-yet he says) LT[Tr]A. Kai TTrA. ' S oij/c e;)(ei ^peiai' I.TTrA W. 6 T[tr]. 'Irjo-oOs aiiTW LTTrA. TOUS TToSas LTTrA. *' ^ ' /cat L. Tous TToSas T. OTl LTTrA. ti nr) except LTrA ; ^ T.
TjAflei/
"
was come
LTTrA.
'
" +
Kai LTTrA
a>'';rcrei'
reclined TTrA.
Xlir.
the
O H
N.
s'i/JlI
227
~
:
14
oiv
yap. Master and Lord and and well ye say, n ^am [*bo] 'for. amf and the Lord, Ti 1?1 then ^^r kydi tvixba VUUIV rovg TCnSaQ, 6 KVpi.og Kai 6 Lord and Master, have
washed ',.>,. your o<pei\(Te
i:
'
If therefore
feet,
'
the
Lord
<
oioaaKaXog, Kai
Teaclier,
,
v/j-slg
also
,
ye
ought
,, ,
the
1 '
lo viruceiyfia.yap tco)Ka
for an example
.
vfiiV,'
feet and the ^"shed your wash ye also ought to one / TroSag. another's feet, is For ^ ^^'^% given you an feet
;
'
gave
'
^ .
you,
.
that
X \eyw
/
.
as
tn lb auilV
~ -
aiXJ/V
,_,-,,,say
nor
-
Verily verily I
VfllV, to you,
-
^eater
Tog avTov.
Eim.
^ avra
,/'-,-. t
17
a messenger
..5.
ravra
^
If
"
these things ye
'
oicare, jiaKapioi tare eav TToniTe yedothem. is i speak know, not of you all: I know blessed are ye if ye do
,
.
,,,
.
y"- 1^ Verily, Terily, I say unto you, The servant is not greater ^Is "not 'a '^bondman than his lord; neither he that is sent greater , IXilC,WV rOV-T^S/XXpav- than he that seuthim. greater than he who sent 17 If ye know these things, happy are ye if ^ ,,
OVK.tOTlV
.
OOVAog
T.
~,,
T^
ft
TO IS ou
Not
v^
TTSpi
of
ttuvtujv
'all
them.
I jhose,
tyuj^
I
olSa
know'
'N
11
^ovg'^
whom may
i^B\E^d,ir,V
d\X
but
'lva\)
ypacpn
Vet'
'with
tuov\\
TOvapTov
'bread
*me
19
From
rat,
to pass,
Xsyw
I tell
^orav ykvrjwhen
it
oome
d^l.
20 d^r)v
.
d/xrjv
Xlyw
1
am
[lie].
Verily verily
say
'O
\afij3dviu>v '"kdv^^-Tiva
v
Trs^xptj,
I shall send,
t^t XafifSavH'
oM
*"*<J
1".^
He
that
receives
whomsoever
me
t^,""^
receives;
t^*^**'^!!
wh'"*
tliftt
E/xf
XauBdvbJV, XauBdvei
rbv
Trkuxbavrd ue.
me.
21 Tavra
These things
testified
me
receives, him who sent receives etTTWv '6" 'Irjaoijg STapqxQr] r<p Tzvtv^ari, saying Jesuf was troubled inspirit,'
'
^^^jl*'*'^^^^^^','"''^
Kai
and
of
Kai dw^i', AflTJV afxrjV AtytU vpXv, on eig Verily verily I say to you, that one and said,
'
>
..
' 5-
'
tt,
VflUIV TrapaOloaSl
,
fiE.
^ .,_. 22 EpASTTOv
"Looked
,
of
you
will deliver
'
.
up
'
.
'ovv"
..
,
II
etg
aWrjAovg
11
^^'^
oi fiavrjrai,
airopov-
J"*!?^-"?*' the disciples looked one on another, doubting of .whorn ha spa^e. 23 Now tlicre was leaning on Je!,u.i' ^^
Then
doubt- hcsom one of his discipies, whom Jesus lov,. ^ T , ?.. - o ~ Z6 IjV.^Ot" avaKdfievog tig^ riOV ed. 24 Simon Peter fltVOl TTf.pi TlVOg ASyH. therefore beckonqd to ing But there was reclining of whom he speaks. oiie him, that he should ask ~ ~ ~ ~ >i ' ~ '> .< It r, fiaUrjTwv.avTov sv Ti^ KoATTif) rov Irjaov, ov r/yaTra o IrjGovg' who it should be of of his disciples in the bosom of Jesus, whom "loved whom he spake. 2.^ He 'Jesus, ' then lying on Jesus' ' T vi' ctA n' h n' n 24 VSVEl ovv lltTpog ^'TTVUsffUai rig breast saith unto him, IllfHOV TOVTCf} Makes 'a *sigu 'therefore "to '"him ^Simon "Peter to ask who Lord, who is it? 26 Jo-
me.
>
'
it
ol Xkyu. 25 HTrnreautv" ^^f" /cij/of ETri ro rwhTmYshangivi. whom he speaki. ^Having "leaned 'and "he on the sop, when I have dipcrrWog rov -iDaoi, Xiya avr^, Kvpte, rigkariv; 26 'Atto- Tad dipped" thlso^p, he
ajr.eiij"
might be
Trepi of^
'
breast
of Jesus,
says
to him,
Lord,
who
is it ?
''An-
gave
v.
to
Judas
Is-
KpivETttJ
Kwera
morsel,
B'o"
'Irjaovg,
Jesus,''
'EKEivog ioriv
<^
iyw
I,
He
it is
to
whom
zrA^d^'lS'^heToE
V'w/itov 'iTf-i^wffw."
shall give
[it].
^Kai
lyu/Sai^ag"
ro rpMfiiov
morsel
aftef
i..
And having
dipped the
'
tfO
27 Kai pera to
And
'
\//w^iov,
morsel,
the
t
nVas
ttca.
-t-
fiov
JC
my
TrA.
OVv T[Tr]A.
; *>
ojrapTi t.
6i but TTrA,
who
tc's
Se TrA
"
[i.]A'.
8 [6] Xr
a.van<Tttiv having it is LTTrA. ' -^ o^v ovTiu<; thus T[Tr]AW. dip TxrA. xoi Saxria avri and
'
'
'
jLa^jSaj-ti
228:.
Siit:ia
J Q
entered
into
.
'
ANNUS.
aamvaC.
Satan.
,
Xlll.
"XtyH
aiJTtfi "('" =Sajs -^therefore 'to hini -.i f s-> -r
^im
totB f.hriXOiV tlQtKUl'OV 6 Then siiid Jesus ^^entered, iuto' bim nun, Iniit tDou
i,
o5)'
ItjaOVg,
ij^^y^^
'
knew
tor
what
What
TWl'
intent he spake this unto him. 29 For some' 0/ Utum thouglit, because Judas had the ^b.ig, that Jesus had said un'o him, Buy those, things that we liave need of against the feast; or, that hte shouM give something tothepoor. SOHethen
tyViO
'l^^,y^^,.
(tvaK(lj.liVU}V
,,?.
TTpOQ.Tl
..
TUXIOV.
qiwcUly.
28 lOVTO.Ot OVtilQ
But
.,
tOOKdW,
tlionght,
. .^
_,
j,f(jjj,jg
-.
^ 29
this
no one
,
TlVlC-jap,
forborne
cwTi^
*to
,
Triv\opTr]V
the.
'him \,
\' , , , . . t n- . 'r Atyei lOI'OUQ, Ori tTTEl TU y\U)C(TOKO}lOV tlX^V "O Jud.as, thai 'is\ayiug 'bad since Hhe *bag ' . Py" ; tyoiitv eif Ayopaffov iTjo-oi'f, xP^ia// what things, need [ofl we have for Buy 'Jesu?,
.,
feast;
"'^
wv ^
^^
^V*
\ o^ '^""
'^"
Having
was
night.
oiv
TO
t/^W/ZIOK
hdvOQ
he
morsel
t^c^aaOt] Xfyfj '6" 'Irjoovg, Hvv i^7X9?v 31 "Ors Now has bien glorified 'Jesus, When he was gone opt .-nays tv avT({i. 32 's/ idoKdaOr) 6 v'lbg Tov dvOpdJTrov, kcu 6 9i6g
the Son,
Xlierefore, when he Was gone out, Jesus said, .Now 18 the Son of
31
of
man,
and
him,
-r^
glorified iu
him.
If
o QtoQ
_
sSo^dcOt]
="
,
tV avTip/ Koi
COt,a<JH
'
glorified in
QtOg God
,
0o|a(7t
shall glorify
aVTuV IV
him
,
in
KM
and
iVVVQ
aVTOV.
him.
<
33
liKVia,
-
tTl
32, It
in him,
t'lorify
n'
and
shall
sttaightway ,^
v /i VfXWV Vfll.t C,1]T1jaiTE fJt, KOI KClUwi: tlTTOU TOIQ I said to the as you lam. Ye will aeek me and,
;
,/_
loVCaiOlQ,
,,
,,
.-
VfUIQ
yp
1 am with you. shall sect me: and Kai VfllV ASytU HsI saidunto the Jews, also to you I say
while
Ye
,../
Jews,
That where
apTl.
now.
dyaTTars dXXjjXoyr,-' .^comej^sfno^wi'say according as to you. 34 A new com- ye should love one another
;
'~ " "^ . r>j' \i 34 IVToKijV KUO^tjv CUWJ.U VfUV, iva to you, that I give A ^commandmdnt 'ntw KaOwg rjycnnjcavnaQ/h'aKaevfifiQ
I loved
you,
that
'also
'3\j
35 iv
ToOr<{)
ifioi
iZ"
orlii:r
lov^'o'i^e^'an35
M"^??'
disciples
t<7TS,
-know
^
'all
iv
dXXijXoig.
another.
By
this shall
ye are,
love
ye have
among one
'Says
avT(ii Hii-iutv TLirpoQ, KvpiB, TToi VTrdysig ; dTreKpiOt] ^nrr(ii where goest thou ? -'Answered />him Lord, yehaveloveonetoan- *''lii'^ 'Simon =Peter, other. 3G Simon Peter OV.OVVaaa'l jJLOl vvv dKoXov9)](yai' o" 'ir]crovg,"OTrOV^ VTrdyu) to follow, ^'^'"'^ thou art not able me no.w '''^'"'' 1^0 whiih"f goesT' th^u ? Je><us auswcred him, ^L'cTTfpOl'Jf- dKo\ovBi)(JH(37 AsySl avTtji "ti" IltrpOf flOl.'^ Whither -I f;p, thou but .afterwards thou sh.alt follow me. 'Peter, =Says =to *him canst not Uiiow ma > \ n n MOW; but thou Shalt Ki;o(, "otrtTi" oj''.ci/>'n/xai aoi 'aicoXov9t^&ai" apri; rr/v ipvxijv followmonftcrwards. -life now? to follow why ^ord, am J not able thee
vl\remv'discTDies'"if
> i
3/ retr&aia
untohim,
Lord, follow
a/XljV ' afir/V Afya> V7](7ilQ ; 88 Jesus Tt]V.XpVXV^-<^OV VTTtp tfJOV aaswuied him. Wilt - I'hy life me thou wilt lay down Verily verily I say for thou lay down thy lifo ' ,, . ' <' t n f ClXtlCTOjp '^fwV1]GH" SWC.OV 'aTrapvi]<Ty" flB CW.jU?/ ffOI, for my sake? Verily, verily,! s-ay unto thee, to thee, in no wise [the] until thou wilt deny me will crow cock
I , , .
, > ii
/%/
'
VTTip (TOV
for
9r)(J(U.
^n 38
a'
" ATrf/Cpit/tJ
'n
aury
=him
<
'n >^
'
lT)<TOVg,
'Jesus,
_,,/
,,,_
down.
"Answered
n,
7i,<>/
code shall not / crow, till thou hast de- '^P'Qnied me thrice. thrice.
" *! e^tjXOev uWs LTTrA. P -I- OVV there fo)-e 6 LTTrA. 6 T[Tr]A. 6 TTrA. " eyit ' avT<j> TTr. * [el 6 6ebs iSo^dcrOi) ev avT<u] LTrA. ELTTrA. 6 TTrA. * aKO^ov9i^<jct<; 6t vo-fepov LTTrA. > + eytb I fgo) T. clvtw b LTTrA. vndyia GLTTi avv. b Sia ri LTtA. * aTTOKpcferai answers LTTrAW. 1 ajco\ov0ely Tr. oGl.TTiAW. ' ofl^^7<r>7 LTTrA iftiutnijarj LTTrA.
The
'
"^
: ;
XIV.
14
also
JOHN.
M)-ropfl'(T(TC70a> vfjLwv your Let not be troubled
tjuf
ij
_
229
on
KapSia'
heart;
oWicf,
'TTiareviTe i!g
fe believe
yo
Kai f/f
on
TriaTEiETe. .2
belieye.
iv ry
lu
TOV.TraTpoc.fAov jtordi
of ruy Fulhei" ^ Tropfvofxni
1
inc.
Jji
uiy
.nro
if it'
me
the house,
-;ihnilBs
hnnsc
:
iniiiiy
maii^iims
1
TToXXat
'many
tiM.fir],
;
otherwise I
po
wiiiilii
go to
fo)- yoxi.'
and
if
go
iroifxanto ^iy'iv 3 Aitd if I go aud for yon pure a jilace for pruj^ire and
J
tpx^/tft
I anj coiuiug
i'//i
Ihtre ye may be also.' 4 And whilher 1 go yc know, and the way may be.' And where 1 yo know. 5 Thomas iiTrdyw o'ioare "'KaV' Tr/v 6S^i> "oMare." 5 Akyfi avri^i Qtufiac, saitli unto hini, Lord, "Says '^to ^him 'Thomas wo know not whither ye know go and the wny ye know
v}.icir
Trpoi^'iiiavto
you
lur-
pre-' you,' will come again, and roceivi: you nuto myself ; that will le I am,
'iva that
oTTov
tyt^y icai
'I
.
r/re.
koI ottov
Uyw"
.
whore
^ani
'also
thou goest
KvpiB, ovK.v'idai^iEv iroy 'v.TrayEiQ, Lord, wf know not where thou goest,
and how
way,
the
"koi" ttwc; '^SvvcifiiQa ri)v can we can we 6 Jesus nud how the
.
o^ov
way
Kui
t'l
fi'tisrai ;"
know?
aXijOsia
truth'
^i'
"Jo"
'ij/aoDj,
'Je.sus,
'Ey(-'i
i
i'/ii
>}
odhq
am
the
truth,
und
tJie life:
^
ft
^wr
life.
and the
(-//);
and the
ovdEit; Ho one
am the way man cometh unto the Father, but by me. 7If tpx^Tai irpbg tov irarepa yc had known me, ye to comes tlie Father should have known my
/u,"
no
not known me, Fhilip? he that hath seen nic the Father vf^twy iif.u, sayest thou So^ong witu a time you ami, Shew us the Fa4iXt7r7r ; 6 fwoax-w^ if-d, twpaKtv tov irarkpa' 'Kai" TrtiJg ther ? 10 Bclieve.st thou Philip ? He that has seen me, has seen the -Father and how not that I am in the Father, and the Father in me? the words that (71) \kyHQ, ^iii,ov 7'iiu1v/t6v Trarepa; 10 ov.Triariveic 'thou 'sayest, Shew Father? Belicvest thou not that I speaJt unto you I us .the speak npt of myself iyuj tv T({) irarpi, Kai 6 7rar?}p iv tuoi iariv; rd prjfiara but the Father that I [am] in the Father, and the Father ^in 'me 'is? The words dwelleth in me, he doeth the works. 1 Beit ty<jj ^XaXoj" ij).uv, dir b.St tfiavTov ov.XaXCj' irarfip lieve me that I m in which I spoal: to you, -from myself 1 speak not but the Father the Father, and he Father in me: or else be.*o" iv ifioi i-iivwv ^ai'Tog Troia rd Tpya" '^. 11 TnartviTk fxai lieve me for the very who in me abides he Believe does the works. me works' sake. 12 Verily, verily, I say unto you, iyw 'iv np Trarpi, Kai 6 irariip iv ifxoi^' iti.li /.u], He that believcth on th.at I [am] in the Father, and the Father in me; but if not, me, the works that I do.shallhedoalsn; and did rd tpya avrd TriaTEVETS ^fiOiJ^ 12 'Ap,i)v djji'jv Xkyu) greater works than because of the "works themselves 'believe Verily verily I say me^ these sh.all he <lo; bcthe
Father,'
Father also; and from Toi'.TraTspa./xov lienceforth ye know my Father him, and have seen him. 8 Philip saith HyvwKHT.e.djr" ^Kai'^ ^aTr'.dpTC' yivwoKiri avrov, ko'i twpdunto him. Lord, sluw him, and henceforth have us the Father, and it je would have known yc Icnow and" sufp.ceth us. 9 Jesus ffre '^avTOV.^ S Ak^ei aiinp 4>iXnnrog, Kvpis, ^iV^ov ijpXv eaith unto him, Have I shew seen him. 'Philip, Lor.', us Suys ^to *him been so long time with Tov vaTspa, Kai dpKH t'lfjilv. 9 Atysi avTifi 6 'Irjffovg, you, and yet hast thou
but
by
ifiov. me.
^iyvioKeiTS
Kai
If
ye had
known me,
also
and
it suffices
us,
Says
'to ''him
'Jesus,
^ToaovTov j^povov"
/xiQ'
Kai
ovK.tyvMKCig /uf, hath seen and thou hast not known me, and how tlicn,
;
on
on
v/^ih',
to ypu.
6 KiartVMV uq ifik, rd tpya. a, iyil) TroiCJ, KaKilvog He that believes on me, the works which I do, also he 7roir](jn, Kai fisi^ova tovtidv KOir^au, on iyw irpoq rov
shall do,
ca\is6 I
go unto
my
^ind
greater
to
TraripaJnov"
Tropevoiuai.
go.
my
'
Father
13 Kai And
'6.n.dv
a/Vj'jffjjrs
iv r<^
in
whatsoever ye
'
may
ask
KaX L.
know we
the
way
i,T'rr.\!
i
y
6
Kflj-l
"V
olSaTe
'
[l,]j:TiA.
'
7rapaA^/x>//o/j.ai
LTTrA.
rjSeiTe
Kai LTr.
airapTi T. LTrA.
l.
T.
avTov does
/xoi T[Ti].
Ills
w.jrks TT a.
^
/xov (read
know
T.
'
have
known me
S^v
"
> *
[ovt6"| I.TrA.
Troiei to.
LT[Tr].
=
Ae'yo) TTi a.
" [6]
epya
is e.
[avrov]
'nod
his
works;
iariv
230
d<f thaT' tbe** Father inay ba^elorifled In the
ANN HI.
7roir](TU), 'iva
Xir.
So^affOy
.
^vofiari.^iov,
.raj.n>aai,
TovTO
thia
6 TrarrtQ Iv ri^
In
-willl do,
that
may
tho
^v'
16 If
^*
i?
^^- ^^"^^
Swiri
vi(^. Sop.
1^ idv
^<ij/
lyw
I
Troir)tjw.
wiU do
(it].
15
'
ajanaTt
'
US, ^'^
,
rdc iVToAdg
{^'AnriTlTpyU'e
^\
Father, and ho shall 16 Vai tyw." epo)Tr)<TU) Tov TTaTipct, Kai a\\ov TTapanXrjTCV g-lve you another Comand .inother Father, Paraclete jj^j,^ j will ask the fcrter, that he may. . , > < ~ > ' ' .^ n abide witli yoii for / OlO(JSl VjllV^ IVa jXfO VfiWV tl.TUV.aHoVa, 17 TO ''fliVg ever; 17 ei'en the Spirit he will give you, that he may remain nith you f or evtr, the whom the of truth ^ , j ? / > t -
^'7'
^-'^--'^
Tcic
iuac
'-^
'"rrfpnffare."
>-P-
'-,,,
Spirit ,
..
',
-_-..,,.-,
does not see
, ,
'
o KoofioQ ov.ovvaTai
world
i >
'
Kapuv,
receive,
ore
because
''
cannot
'
<
l/ftg._0<" yiVWCr/CJTfi
mfMi
i
for he dwelleth with you, and shall be in 18 I will not you. leave you comfortless: I will' come to you. 19 Yet a little while, and the world seeth
nor
^
,
know
>
hiih
,
t
but ye
town
o
> >
,i
..
iievii,
abides,
for
>
.
with
'
.
you he
Kat,tv vfxiv "forai. lo ovK.a<pr)au> and in you shall be. I will not leave
^ >
_v
ii
'
op^cfi'o^e
orphans,
I
you
m 19
"
>
>
tTt
fxiKpov.
little
Yet a
see
Stbowu^i"iwl,ye Koafiog fiE ovK wunu uie no hall live alsd 20 At naU IITO also. Z'J AO world me iiu thftt day teshall know v~ kciI i)\i^~ic
Fathat r ara in ther, and ye in me, and
m"
longer luiigui
0fw|oa,
sees, Bcc
^^
vfxfTiQ.dE
BeutpuTe fiv
but ye In
that
me
t'luip^
my
''^
''^"'
20 (V eKfivy Ty
'^yvuiaErrOe
shall
I've,
'also
shjiU live.
day
VfltlQ,
'know
and
I
and that my Father, 'je I [am] in meots, and keepoth them, he it is that lov- ^^ vuiv' tVwV TaC.ivToXac.UOV 21 O he that eth me: and Tr^i.i.'J: He that has my commandments y^loveih me shall be loj- ^
'
LuJmy
tV r(p-7rarp>pV, Kai
iv ifi0i,'Kayil}
in
ye
me,
.
j*
KOI j nnd
TTtpUJV "
i keeps
aVTOC,
-u _ them,
ed of
^^ myself to him. 22 Judas saith j-ai virb T0V.naTp6q.U0V ^KoX Evw" dyaTTqcu) ailTOV, Kai ?tli'.tl^"jf'' hlip, and will love and .my Father; 1 by Lord, how iS it that / > thou wilt manifest iuchaviacj avT(p tf.tnvTov, 22 AiySL avTifJ lovoag, ovx thyseM unto us, and will manifest to him (not *3naa^, myself. ''Says Ho 'him not unto the world ? ' ^ , , ~ > > t / , / JIiKKhQ yiyOVEV OTI fffllV 23 Jesusanewtredand [(TKaptwrrjg, KvpiE, * Tl o saiduntohim, If amun tf,o tons thou art about Iscariote,) Lord, what has occurred that love me, he will keSp ~ / , no ' a 'fl t'u myworr1s:andmy Fa- tp(j)aviL,f.lV ffEaVTOV, KOI OVXt T<f> KOa fKf) ; XO ATTE/CptfTJ '(>" ther will love him, and 'Answered thyself, and not to the world? to m;inifest
manife'^B^t
_
dyanuiv UB, ayaTTrjOtjffio.Sk IcTTiv 6 dyaTTuiv [if shall be loved me, love^ me; but he that loves It is that
,~,-,
.
,~>/
'
we
will
conie
him, and make our abode with him. 24 Ho that loveth me oot keepeth not my sayIngs
:
and the
Tig ay7r^-/if, TOV.MyOV.}XOV my wopd love me, anyone _' _ r;p?/(7Et, (Cat o.TTarrjp.ftow ayaTTrjoii avTOV, Kaiirpog aVTOV to him him, and will love vford ho will keep, and my Father
IrjffOVg Kttl (ITTSV ^IVTtp,
'Jesus
.
unto
,,
..
,^
hav
If
,
..
>
'
and
said
to him>
/
'
>
>
>
mint
thar's
lut^'^thi' Fa-
Kai
fwvriv
Trap
with
and an abode
avTif him
24
He
fS'uBtoy^oul'Cng ayairCjv
ye? pre.scnt with you.
'loves
T0vc.\6ycvg.^wv
me,
my
not
words
but
word
/iS
whicn
wMd^
Gh.ift,
/s
tlT^
n'oiy
Fii-
cLKOvtTE
ye hear
ovK.ttJTiv
is
whom
theo- will
the send in
ifUic, mine,
dX\d TOV
of the
TTf /Kipavrog
TTaTpog.
'Father,
"who ^sent
"me
'
my 5 TavTU
aud
XfXffXT/Kra
fihwV 26
abiding-,
you
"air
all
things,
napdPara-
bring
things
your
remembrance,
Triutbu
irarnp iv
in^
Tqi
^^^^^
6v6j.iaTi.fiov,
tKM'og Vfidg
-you
whom dtdd^n
"
Trdvra, Kai
and
^'^"'
will bring to -re-
my
S.+
aloiva
l>
name,
ixe
77
lie
me [I.]t. may be
.'
''
-njprjo-eTe
with you
n
for
aiuil/a TrA.
^ijcTfTe
[avTo]'!,.
* --
fj '
eis
TTtA./
tK^n
<;Tf A]W.
'' /teff' Vfituf ei! TOi/ Kayio LTTrA. rov aiwvti T ; jj /xfl' vfiiuy et? t6i/i " eo-TtV is LTrA. 0V(ce'Ti C.I.T; ' + Kdi ' Kayi) LTTrA W.
.
XIV,
XV
trfiaq
JOHN.
frhvra
all
231
a<pir,fii
I leave
fijn,<rH
dnov
ifuv.
to you.
27 Bipvvriv
Peace
nombrance'yoir
ifilv, with you
;
Eipr]vr]v ^peace
=1
ov KaOi^g b
not
a3
the^^onV^Y=
gives,
'
'give^ to you.
yW
^EjXtarw.
let it f er.
2S tjKovaars on
Ye heard
Trpoc vaag.
to
tyu
I
dTrov
said
that
vfiiv, to you, ^I
bT."fra^d."'2l fe have ^ koI heard how i said unto 'Yirdyuj am goin|^ away and 7^.^
^
hekrt,
"nor
^^^"^'^^fj you
ipvoixai
H
If
TiyaTrdrk
ye loved
tho ~
lamcomiug
"eZtTOI',"
I said,
you.
ore If ye loved me, ye ixdpt]TB.av me, y* would h.nve rejoiced that ^o^ld rejoice^ because
ixe,
UopiVOUai I am going
,
.
irpbq
. to , ,, 29 fCat
>
rbv Traripa'
Father,
OTt
for
..
b.TraTrjpJ^flOV^^ my Father
.
ueiZiOV
flOV
1<7TIV.
'is.
Vl'V
UprjKa
I l^ave told
'
,29
II
is
my Father
than
I
1.
And now
have
VJIIV irplV
"greater ^than *I
And now
,
you before
'
comes to to
TToAAa much
,
.
>^,..v, AaXrjaoj
II
It
shall
" on V dU'OVK tn
fiw
>
I will spchk
<
with
^y/iwi' you,
*T0VTOV" apXOJVf
^this
'ruler,
KUl
and
tV
in
with you: for the ' tpxt.Tai.yap o tov kixt/aov prince of this world for comes the ''of ''world cometh, and hath nothing in me. 31 But s' ot >\\' " CVCEV ol OAA IVC that the world may kfiOl OVK f^fl
~
.u
'
"
No ~> longer
pass, that, when it js to pass, ye might believe. 30 Hereafter! will not talk much
come
>
>i
'
me
dyarroi
I-Jove
he has nothing;
but
that
know
on
that
rbv
the
and
as
*=i7'erf(Xar6"
jjioi
Trarrjp,
"Father,
^commanded
''me 'the
o'vrujg thus
ttoioj'
I do.
tVT(v9iV.
hence.
15 Eyw
1
elfii
'/
a/iTTfXo^
'^vine
dXr]6iVT],
'true,
am
the
o^
2
Trav
Kkrina tv
in
\*
i,/my ^spov
fjuot
/i?;
Kai and
KapTrov,
fruit,
XV.
yin^,
is
Every branch
i:ai
me
.not
bearing
the
am
the true
a'ipei
h*- trikcs
avrdit;
irdv
to
Kapnbv
fruit
(plpov, KaOaipeL
bears,
away
more
avrb ^hftlear^etHotfrSt
it
he cleanses
he taketh away
and
V/' that
^TrXeiom /capTror"
fruit
may
bear.
vfialg Already ye
nSr,
KaQapoi tare
clean
are
Er.h f nuThe puteth it, that it may tring forth more fruit, 3 Ivow ye are clean word the through ^^>'<^'^ I have spoken
^la
TOV XoyOV
'j word
mo,
d<}>'
the
brauch
is
not able
fmit
so
* to
War
of
^,.%nri
abide
in
y^u
,
As
it
taVTOV
itself
.))>f.
idv.fil^ unless
^fxdl'y" iv
abide
in
ry
the
d/XTriXq},
vine,
CVTUjg Ovdi
t
VueTg
ye
5 tyw
I
tflOl,
7
>/)<^
Hflt
rj
neither [can]
dnireXbg, i/iEtf
Vine,
oilTOg ^epei branches: he that a^'deth in me, and I in branches. He that abides in me, and 1 in him, he be.irs him, the same bringeth ~ " / \ ' ^' n KOpirOV TTOXVV OTl X*^P'? iflOV OV CVVaaUe irOltlV OVpSV. forth much fruit: for "friiii 'much for apart from me ye are able to do nothing, without me ye can do man / 6 \ ~ '/3\ '/I ir "f 6 fUV-flT} Tig SfiHVy" SV e/XOl, ipXr)UT] tt,U) Wg to KXlJfXa, KUI nothing. inIf a he is me, abide not Unless anyone abide in me, he is cast out as the branch, and cast forth as a branch, and is withered; and yy n b'^ll ii,T]pavUr], Kai avvayovaiv "avTa" Kai ig ' rrvp paXXovmv, Kai men gather them, and and they gather them and into a fire Is dried up, cast, and cast them into the fire, r and- they are burfied. i7>' . I KaitTai. 7 tav llUVqTt tV eflOl, Kai Ta.pr)fiaTa.flOV tv V/XIV 7Ify^abideinriie,ftnd it is burned. If ye abide me, and in my word^ in ^ you my words abide in you.
KXiffiaTa.
.
,, SV .1/ flwaJV
^ ;
am
KayU) tV
>
the )(i
aVTtfi,
,1,
ye
t ^
TU more can
farel the
T.
>
'
'
11
'
'
'
'
'
'
>','
>i~/D'\\ <it^
>
'
~-
* (read the Father) [L]TTrA: ouTTrAW. ovKtri glt. vixlv tov'tou {read cf the world) GLTTrAW. ivTo\rjv eSuiceV gave (me) comeliTov
jnov
vf.
>
[fcal] l.-'
jU.c'1/Tj
naandment
avrb
it X.
LTr.
T.
' (bieiTjTe
UTTrA.
/Liei^j
LT^-
+'t6 the
XTrAW.
232
Q ANN H
S.
XV.
ye shall ask what ye fj(ivy, o.^'tcij/" >0Xjjrt ^alrrjaeaOe,^^ Kai yevrjcrtrai vfiXv. will, and it shall be an 1 it shall come to pass to you. whatever ye will ye shall ask, doneuntoTou. 8 Here- abide, in is bjy Father glori- Stv TOVTt}) iSo^aaOi} o.Trarr/jO.juov, iva KapTvov ttoXvv (pfpr]T(, Hed, that ye bear much 'much ye slioald bear, that ^fruit In this is glorified, my Father, shall ye be my
fruit; so
disciples. 9 As the Father hath loved me, so have I loved you: contimie ye in my love. iu If ye keep my commandments, ye shall abide in my love;'evn, as I have kept my Fa-
icai
and
KaOtjjg
rfydrnjatv
loved
/ue
TTarrjp,
Father,
Kayu) "rjyainjaa
I also
vfj-ag''^
loved
you:
10 tdv Tag.tvToKdg.fiov
If
ther'?
11
commandments,
in his love.
my commandments
and abide
KaOioQ ''iyw" Prdg ivroXag rov.7ra7-p6e"-''/iov" Tiri]pr}Ka, Kai ^ of my Father have kept, as I the commandments and
pfvoj avTov Iv ry ciyciTry.
'his
77
my
11 ravra
Kai
and
\t\d\i]Ka
I
vfilv, 'iva
your abide
full.
'in
love.
These things
he
my
com-
/y
Xpd
^joy
^ju^
tv Vjuiv
in
rj
"jxiivy,"
ij.xapd.vfiwv
your joy
TrK^pOiBy.
mandment, That ye love one another, as I have loved you. 13 Greater love hath no man than this, that a man lay dowij his
his friends. life foV 14 Ye are tey friends,
if
'my
is
you
may
abide,
may
be
full.
12 avfri iarlv
This
,as
t'xet, 'iva has, that
t) Ifirj, 'iva ayairciTi aXKifKovg, LvToXrj 'commandment- 'my, that one another, yc love
you.
Greater
than this
love
oi'veig no ouo
ye
do whatsoever
yo\i.
^rig'^
Triv.\pvxvv.dvrov
his life
_
By
should
l.iy
I
15
command
Hepceforth I
one
down
uov iort tdv Troifjre avTov. ^14 vixtXg ^'offa^^ iyw you bot servants for are 'his. Ye 'friends my^ if ye practise whatsoever I J the servant knoweth not what his lord do- iVTsWofxai vfiiv. 15 ovkbti ^vficig Xfyw" SovXovg, 'on 6 SoU', eth: but I have called No longer you command you. I call bondmenj for the bondyou friends for all thinps that I have Xog ovk.oUev tl " ttouZ avrov 6 Kvpiog' v/xagSk e/'ptjxra my Father I man knows not what 'is 'doing 'his heard of 'master. But you I hiive called
0tXoi
;
'
call
have madeknownunto 16 Ye have not (piXovg, ort chosen me, but I have friends, for chosen you, and ordaiiied you, that ye piaa vjxTv, should go and bring known to. you.
you.
forth fruit, and that
Trdvra
all
&
i]KOva'a
napd
of
TOV.Trarpog.fiov
'
iyvw1
my
Father
> I
made
16 ovx vuejg
^Not
'ye
tyw t^Xf^a/;y
chose
your fruit should re- i'l^dg, Kai WrjKa vfid^ 'iva vfxelg VTrdytjre Kai Kapirbv ^smain: that whatsoever should go and you that, ye fruit you, and appointed ye should ye shall ask of the Fa'iva 'o.Ti-civ alrtjaijTE rvv fitvy ther in my name, he p/re, Kai o.KapTrbg.vfxuJv may give it you. bear, and your fruit should abide that w;hateoever ye may ask the 17 These things I comdtp vfiiv. 17 TavTa IvtiXmand you, that ye love TTUTipa iv Ttp.6v6fiari.fiov my name he may give you. one another. 18 If the Father in These things T comworld hate you, ye know tjiat it hated me Xoftai VfMVf (Va dyaTraTe dXXijXovg. 18 Et 6 Kotjfiog vfxdg you, that ye love one another. If the world you. before )'( hated you. mand 19 If ye were of the 19 et bk fiEfxi(jr]KEv. world, the world would fxiaei, yivbXTKiTS 'oti efik TrpwTOv ^dfiHv that me before you it has hated. ye know .If of love his own: but be- hates,
;
cause ye are not of the row Koafxov i]iB, 6 Koafxog av.TO.'idiov.ltpiXsf 'oTi.Sk iK t,ov world, but I have chowould love its own world ye were, the world but because of the sen you out of the the world, therefore the Koafiov ovK.iaTS, dXX' tytl) l^sXs^dfitfv vfidg Ik tov KOfffiov, world haterth you. world ye are not, but I chose you oiit of the world, 20 Remember the word that I said unto you, Std TOVTO fiitJH Vfidg 6 Koafioc. 20 fivr]fiorv(Te rov The serv-tnt is not ^hates 'you 'the 'world. Kemember the greater than his lord. on account of this If they have persecut- Xoyou o5 tytjj elirov vfiiv, OvK.'iaTiv dovXog fiti^u)V rov ed me, they will also word which I said to you, ''Is *not 'a 'bondman greater persecute you; if they
" ;
Rvpiov.avTOV.
than his master.
si
If
kfxs
tSiw^av,
Kai vfidg
Siw^ovaiv
will persecute
j
ei
if
me
you they
^ Slv'l.
'
alTTq<Tti(rBe
ask ye LTTrAW.
also T.
"
yhnri<T9e
riyaini<Ta LTrA.
Kaytii I
'^ may be
t.
P rovirai'phs LTTrA.
uov fiOV
-
v^tii?
XV, XVI.
rov.\6yov-Hov
lTljOi)(ynv,
JOHN.
Kai rbv vuet^oov
yours
rijpr'iuovffiv. they will keep.
233
21 aXXo ^^^^
But
they will do
^^f^
"^i
"y
saying,
ButTl/thcsl
thr-y
things
sake,
win
do unthey that
'
OTi
ovK.oidaaii'
rov
who
/
,
<
^
II
7rtfX\pavra
scut
>
/(.
22
->
>
-s
/I
ei If I
ixri'.i]\Qov
Kai know
^'^^
%/> tAaArjaa
spoken
>
tccanse they
know
..
not hiiu
-
mo.
,.
''"-
avrotc;,
to them,
,
aiiapriav
sin
ovkJeIxoV
th.jy
,
~
;
come
^ '*sp<)keii and
tiioy
*''''^-
vvv.oe
but
<
bad
ovK.fj(ovaiv
they have not
TTfpt
for
Tiig.afjapriaQ.avTwv.
fjian,
r>r>
23
o
.
ti.i
fxiaioy,
^t jji,ad siAi )3irt now a pretest ''x^y '^'^''2 "o 41t.>k for ~ icai tholrfiin. 23 Hf that
Tov.7raTcpa.i.iov
^wy
>
'^Father
avTOLQ
*thcm
a
which
r.
ovCEiC-ciWog
no other
one,
>~
<
"hnto^!. .'\\
their sin. He that '^mo 'hates, 'also luitclji me hateth my FatbyraUo. 24If Uiad ' ' >\ ' y . / c^, , z-i ei ra tpya fii].tTroir}(ya tv not done -mong them If 'the "works "I -had 'not *done ^among |he .works which uono
7
/
11
ajiapriav
sin
>
ovK.eixov.y
II
other
;
man
did,
thry
/.lei-iKTijKaaiv
Kai
both
and
havo hated
mC and
uov 25
.my.
X\' 'iva
But
\6yog b
^yEypafxi.ikvog tv ^ghtB^/fulfiuVthat word that has been written in is written in their law
fxe
They hated
me
26 "Orav^W' out*\^"aul.'"VBui
the
F.ather,
iKBy
13
b TrapaK\T)TOQ,
Ptiraclcte,
ti'iq
come the
TTveiifxa
Spirit
bv fyw whom I
b
rb
tho
aXriOfixtg,
of truth,
who from^
pro-
goes forth,
tKsh'Oc
bo
_3,^o
tare.
ye are.
=yo
TVpilTe,
Vitnesa,
on
CL-k'
^dpXVQ
JHEt' ifXOV
me
16 Tavra
the synagogues
XeXc'iXriKa vfxTv 'iva fit].'ffKavda\ta9r}Te. These things I have spol!;ea to you that ye may not be offended;
Vf-uig'
2 cnroOut
of
have
.spoken'^
'muo
iTvvaywyovQ Ttontaovaiv
'they will put
dW tp^'^Tai
hut
is
you;
iopa
yea,
6
who
d-KOKTEivag
kills
i-fidg
"
bo^y
Xarpeiav
servioo
you
will think
irpoaip'tpEiv to render
they
r(p Oetf.
to
God
Kai
ravra
''t'juTv''
on ovK.tyvwaav rbv
know not
.
rra- these''tWngs'wiii'th?y
Fa- do unto you, because
'ora-v
to
you because
u I have
T
the
ripa ovSk
.11-^
ther
,
nor
4 dXXd
-D
.!-
s.iu.
to you,
'iva 1, that
..
thoy h.ave
no't
known
nie.
when
.
have.
wpa^' r ir uvnuoVEvnre ^avrHv" _ the hoar ye may remember them may have come ./ v' vpiv' ravra.St ti, dp\Tig vfxiv
tX9n
'brt
iyd I
1
e'lnoi
said
when
thiu
[them]
may remember
ovk-sIttov,
I
'on
to you.
But these
you
thiUtrs to
5 vvv-Si vndyu)
But ho'w
asks
,
with
,,%,,,.,,fpiorq,
tt,
I wa.s.
go
rrp'tg to
.
rov
him who
,
rrs/xipavrd ue,
sent
Vp,ii)V
of
you
,:^
6 dXX
,
'on
,
But because
ravra
these things
XeXaXr]Ka
I
v[Xiv
to
rf
Xvttj]
grief
rmrXijpwKEV
has
\
'
vpiLv
your
"
Tt)v because
sorrow
heart.
1
have said
.,,..,
KUpCiaV.
heart.
<
^.
_
/
, >
.
a\\ tyw
But
\
.1
I
you
,
filled
asketh me, ^'\_hither goest thou ? 6 But I have biid these things upto you,
h.Tih filled
7
rrjv
the
t<
your
avpcpspei
is
Nevertheless
i>
'
I
'\
'
yo" 'he truth; It isexpcilient for you ' '\ n '1 '\ \ r arrtKUu) tav.yap'^ pr^.a-jntWiO o TrapuKXt]- that i go away: for should go away -for if 1 550 not away the Paraclete if I g'^ not away, tbe
say
>
'
to you. It
/-I t
profitable
te'l
>
h Tog "ovK.tAevaerai"
11
will not
ei?
come
>
?'
iav.ofbut if
TropevUu},
I go,
A~
Trtfiyio^
I will send
'I
Comforter
will
not
V/iO? to
you
LTTrA.'
T<{) VOfJLiO
avTbiV
yey/SfejmjU.e'i'OS
[aiiTiif] Tt.
b ^^ 7rotT}(7l' d,ld LTTrA. ^ i;^0(Tai' LTTrA tlxo<Tav LTTtA. "^ LTTrA. = -^ 5c T[TrA]. v^llv GLTTiAW. + avrHiV (read g + eyiii lIaJw. > ov /iij eA&j} in no wise should 'come iv.
231
unto when hb
liiiu
I
yoii.
Q A N
NH
2.
XVL
8 And. iK(7vog i'Kty^H rbv Koa/xov irpbg vfiag- 8 /cat tXOujv is coiue, he will convict the him to you. And having come he world will reprove the world rijrhtcof sin, and of Kpiaeiog. irepl Trspf -mpi SiKaioavvrjg Kai dfiapriag Kai 0<ness, aBil of judgconcerning sin and concerning righteousness and concerning judgment. nieut.: 9 of sin,beeau.-e th(;>' bplievc not on me; TTipi ov-TriaTtvovaiv tig t/ti" Trspi cifiapTiag jJLtv, 10 of righteousness, beConcerning sin, because they believe not 'on mo concerning' cause I go to my Father, ana ye see me no ^iKaioavvriQ Ss, ort Trpbg Tov.Trari-pa^pov'^ VTrayto, Knl ^ovk more; 11 of judgment, righteousness Father I go away, and because to ao bncHUse the prince of Kpiatwq, b apxojv tov tVt" QewpsiTB fie' 11 ireplSi this world is jndged. rj t have yet many longer ye behold ruler me and concerning judgment, because the things to say \iDtoyoi,' TToXXa ^"Ktyttir KeKpiTOi. 12 " but ye cannot bear KOGfiov-TOVTOV
avrbv
.
on
10
my
on
En
f^w
of this world
vfiiv,'^ to you,
have
to say
come, he will
aXX
the
ov.SvvaaOe /Jaara^fiv
dprt.'
13 orav.St
guide yon into all truth: for he shall not Sfiak of himself; but whatsoever he shall shall he hear, that speak and he w ill shew you things to come,
:
iKeh'og, TO Trvtvfia
'he.
Tyg dXijOeiag,
'
bcrjyTjaH
he will guide
v/udg
you
"'ei'g
irdaav
all
Spirit
of truth,
int6
rrjv a\r)6eiav''
the
ov yap
*not
truth
dW
oara."av"
Vfxiv.
but whatsoever
14 He shall glorify me; for he shall receive of mine, and shall shew it UQto yon. 15 All things that the F.ather hat^ are mine;' therefore said I, that he shall take of mine, and shall shiw it untoyou. IB A little while, and
Kai
;
to
Ig^op^iva
coming
dvayyiXii
on
for
Ik tov tpoj ^XrixpSTai," Kai dvayof mine he will receive, and will anocra
ti^
TraTtjp
ifid
^niine
Ictlv'
"are;
y4 shall
^id
becauseof
tovto
this
(Ittov,
I said,
and
while,
tile,
again,
IK Toi) tfiov ''Xr^i/zfrai," Kai dvaythat of mine he will receive, and will anOTi
'^ov^'.QtwpiiTB jxe, Kai irdXiv ye do not behold me and again
;
and ye shall see yfXEi because 1 go to the nounce Father. 17 Then said
his
I'lMV. to you.
fmne of
disciples
saith unto us, A little while, and ye shall not see me: and again, a ye little while, and shall see rae: and. Be-
among What is
fiiKpbv
a
little
[while]
iyw
I
'virdyu)
Ti'pbg
to
tov ttothe
go away
Fa-
TtpaJ'
ther.
17
ElTTOv
Said
ovv
T^)VT0
this
tK
o
Twv.jiaOrjTutv.avTOV
his disciples
npbg
to
therefore [some] of
oXX//Xdi'^,
one another,
Tt
'VThat
fie,
iffTiv
is
Xtyu
rifuv,
us,
cause ther?
go to the Fa18
They
said
this
ov-OeiopsiTe
ye do not behold
Kai
and
naXiv
again
-rrpbg to
therefore,
What
is
that he saith,
while? we
me
Kai
"On
^TpiTO
^Thls
tov iraTtpa;
the
18 'EXfyov
They
[while]?
ofv,
Father
said therefore,
ioTtv"
"is
'what
fxiKpov;
little
ovK.o'icapev
'We do not
know
among
that
I
yourselves of
s'aid,
Ti
XaXfl.
speaks.
19 *Eyvw
?Knew
flTTfi' said
^6" 'Ir/ffovg
'Jesus
little
what he
'to "ask,
on
while, and ye shall not see me: and again, a ye little while, and f h.i see me? 20 Verily,
1
ipwT^v,
Kai
and
avTolg,
Uepi
tovtov
this
to th^m, Conceraing
amoup
;
dXXi]\ujv, OTi elTTov, MtKpbv Kai ov.OeiopelTf. fie, /cai venly, I s.ay unto you. A little [while] and ye do not behold me and That ye shall weep and one another, that I said, lanieut, but the world irdXiv fiiKpbv Kai uxl/eaOk fie; 20 dfi))v dfniivXtyw vfuvy shall rojoice: and ye a little [while] and ye shall see me ? Verily verily I say to you, agftin
1
KXavaeTe Kai 9pi]i'rjoeTe vfieig, b.Si Kt'xrpog ,xapi]aeTai' that "will 'weep 'and ^will ^lament but the worjd will rejoice; 'ye,
on
'
/u.6v
(.read
''
ouKeVt Glt.
hear
'
Ti
0UK6TI
;
dv LTTrA.
<i
'
" eU
ri^v
aKOvffei
he shall
TT- A
on
toi/
KafxPavei. receives glttta'W. " ovk en Tr. on eyio virdyu) irp'o^ rov irarepa ; ' Trarepa g[l]'W. ' Ti eyiii (read iiirdyoi I go away) LlTrAW. to {read a little [whileji TrA. y o TXrA. ovv GTTi aw.
'
XVI.
but ye
will be grieved,
}
JOHN.
but
235
to
your grief
joy
shall be-
eerm. 21
come.
yvvr,
orav
when
r^Kry,
she gi ves birth,
X,VWxf.,
grief
has,
The woman
-mau
is
7l.i;>pa.avTrigher hour;
yivviiay
she' brings forth
to
the
ttuiSIov,
child,
^^
^ovk
no
lYiveredTthe
^j^j^gj^gj.g^^^^^jgj.^^jj
uvrfunvEVH
rfjg QXixpeujg',
ha
on
t-jat
dvOllloTTOC ilc
at
TUV KOailOV.
world.
'
22
Kai VUSlg
-And
^
oiv
'Xi'-TTT/V
man
inro the
ye
therefor-^
grief
UtV
VVV' now
il
'"tVEre""
TraXlV.Bi
but again
cnboiiai
I will see
,
,
VUag,
you,
^
,
Kai-)(^aQri<JtTai
have;
and
1,
^shall -rejoice . ^ ,
.
a^ vfiwv. 26
you.
'
-
f,t,
il/XWV and your heart shall rejoice, and your joy 'your no man taketh from
<
''heart,
,
,
and
,
your joy
,
,
,
no one
tatces
>
from
r
hV tKElVy Ty
in.
.
,
IllitpC/-
that
,
day
.^
tflE of me
pVK
II
'
'
thing.
Verily, verily,
ff.
\ty(o
1
,
VjUiv,
to you.
,
^on
^
1,
^oaa.av"
whatsoever
t
f'
atr-qcrrjTe
rov
the
,
say
,
That
,
ye
'
" asked nothing in my aA " 24 tuig.apn QVK yrrjaarf. OlfCtV name: ask, and ye shall
>
may
ask
Aj-iyV a/JUjV I say unto you, WhatVerily verUy soever ye shall ask the ~ Father in my name, 'tv n^ he will give n you. rranpa h in Father 24 Hitherto have ye
'
If
Hitherto
'
,yo asked
u
>
tv n{i.ui'ofian.fiOV
in
my name
iva y/.xapa.v/uwv t^iugs have I spoken airiiTt, Kai ^Ar]\pe(jUe, your JQy ask, and ye shall receive, that unto you in proverbs:
^"hen'i"sha?i'no more speak unto you in pr<.y",''p\a\"^y of ''tiifp"
^^jjgi-.
>
i\
'
"
'
''-.
nothing rpce've,
may
be
tliat full.
y 7r7rX,pw/ilj/Jj. 25 ravrcfi iv Trapoifxiaig XsXaXjyra vfuv allegories 1 have spoken to you,; maybe full.' These things in ^a\X' ipxeruL wpa ore 'ovk tn" tv napdiixiaig XaXZ/erw
'
is
"no
longer
in
allegories
I will
speak
2B
At that day ye
v/iiv, to you,
aWd
but
that
rov irarpbg "'ctvh.yyeXw'-v^tv. Trept Tvappr]ai(f. plainly concerning the Father I wiU announce to you.
t'ifxspg, >}//p^
^^^^^
j^'^'"
tv iniivy 26 iv itcEivy ry
In
^^
'day
my name
the
ye sball ask
Trepl
for
ifxe
; ;
Kai and
ov oh
^not^
^^t"^i'<; ^ that I vv^ill pray yc^^ the t^e Father for yon:
Xlyw vulv on
tyoj ipuJTriaoJ
will beseech
tov Trarkaa
Father
vuwv' 27
.
^^
you,
^
*Wm-
came
come
vfjmg
ye
T
me
>v >
TTf^tX^jcar?, /cat 28 i came forth from have loved, and the. Father, and am
/I
TreKiarBVKarE
"
on
that
<
"Trapa
from
^
.
have.believed ,11
tlie
f
/-I
rov rrarpog
Father
y
/cat
->
'^.
/I
>
it,i]Xvov again, I leave the came out world, and go to the Father. 29 His disei' '^ /coctjuov TraKiv a(pir)fii pies said unto him. Lo, now speakest thou again world I leave
28
en
,5-
/I
c>(->
29 Asyovaiv
^Say
>
'
plainly,
world
and
'
go
to
the
Father.
we
*to ^him
'
'his ^disciples,
'
-Lo,
^
'
now
irapoifiiav
''allegory
ovcsfuav Ksyeig.
'no
speakest.
i-
'
on ov
wv
Kow
_
needest not that plainly thou speakesf, and any man should ask ., thee: by this we be./J 7 oloag oioafisv oti neve that thou earnest we know that thouk;iowest forth-fromGod. 3I Je
Kai and
knowest
nayra, Kai ov
8.11
things,
and ^not
ng^ at. ipwTq,. X9^'^"^^ ix^ig 'iva ^need 'hast that anyone thee should ask.
"' roi/r.^
^'^'^ow bliTeteT32'B^c-
By
this
'hold, the
hour cometh,
i^i)XBtg. TTiaTtVOIXtV 'on cn^b Gtoy we believe that from -God thou earnest forth.
""o"
'lr]ffov'g,'ApTL TriarsvtTt
'
32
?
Jesus,
Now
31 'ATrtKpiOn avTolg ^f^hlTbe Tattered' ^Answered ^tltem every man to his owu| wpa Kai ^vvv'\ -^'^ ^^^^ ^^ave meanow
ifxi^
tXr]XvQtv,
has come,
t
'/cat
own,
and
me
<> >
Se
L.
but LTTrA.
=
have iv TW
aWa
GLT. vvy /xeV Xvinqv LTTrA. e av rt if anj'thiug LTXrA. ' [LjrrrA. * LTTrA. oAA U[LjTTrAW. " ex LTTrA. rov l'; tov TraTpb; the Fatlter TiA. ' ' ' rui' LTTrA. ' <cap,e TTrA. b TirA.
oii/cT^
.
<=
eftre shall
Suicret vjttti/
brf.
\rifX.\{ieorffi
'
236
ione:
Q A N N H
^
;
S.
fiOVOC,
XVI,
VTl
6
XVn.
/JiT with and [yet] I, am not aloue,' mc' "^"""^ ye will kavc thur^'^'^'wfth 63 These things r hare Ifiov icTlV33 rai)ra Xi\a.\t]Ka V[xiv "ivaiv t/Xoi ilpTjVlJV spoken unto you, that peace mo j These things 1 have spi/keu to you that in in rae J e might have ^, , , '.xv. n peace. In the world ye frtpffir, tV T'}} KOafJl({ t/AHf/a' ^tX^Tfl UAKu tX^T^Bhall have tribulation: ve may have. In the world but be of good ccurage, lri\)ulation ye have ' ' but be of good cheer; , , , 1 have OTercome ihe tyw VEVlKlJKa TOP KOrrfiov. world. have overcome the world. I
CKprjrS"
KaL
OVK.tlfH
__
^^.|
.i
",
17 1'avTa
These word.'; .XVII spake Jesus, and lifted
These things
iXciXijaev *o" 'Irjcrovc, Kul '^l-Tjptv^' rovQ 6<li0u\' Jcu.s, -eyes and liCtvd up spoke
up his
eyes to heaven,
elc ^
^
t"s
to
the
heaven
'
and
^o^acov
2
O
^^"ff KuOlltg
*s
Sfo may
^''"^;
fli^-^h^rhr!hould
give 'eternal
(jV \ ^^^''
(Tov Tuvv'lov, 'iva 'Kfti" .Son, tl:at also ^^^ (doJKac aVT({) i^OVffiav
o,i'for.*crov''
^ot,nay
thy Son
7r(7/;(,'
may
glorify
CnOK('iC,
fle-.-^h,
na
that [of]
thougavust
kirn
authority
^ClOff^'^
over all
many
is
as
to as tjniu- ha-t
life
ttUV
j^
CsSdJKaq
^j^^^ , ,
jj^^^^ ;.yg^.
UVTifi,
j^i^ .<
given him. i And this cRTUal, that life they might know thee the oniv true God, and Jesus Chri-t, whom thou hast sent. 41 have
glorified tli.. ou the earth: X have finished the work which thou
ft
,;yj^(,j,
3
,
aVTTf.Ck
tOTlV
j^
TJ
^Wt'lV CtUoTtOV. lifo'v oiemal. he should give t6 them ' ' '
'
aUTOlQ
'
'yiVWOKOJail'"
\ r
ii
at
TOV
'
^^^
^jjj^
^^e
/i
life,
>
that
they should
know
-
theo the
>
Kill
ov
~
aTnoTfiKaQ
^didst
^ >,
lijaovi' xpi<yTov,
'Jesus
\
'
A' TO ipyOV "iTtAilUXja O work which I computed And ^ y Eavest me to do. CiCtiJKaQ O KaiVVV COtUtTOV fi GV, TTUnow, O Father, glorify fX0{. IVa TTOiryCTW glorify and now me thou, Fathou me v.iih thine thou hast given me that I should do ~ ~ ~ r ; own self with the glory y Ty C-Ogy ^ (XOV TTpU TOU TVV KOffj-lOV which I had with thee TEp, TTUpa CTEaVTtft,
.,, tyU)
l ^, ^
only
true
.,/.
God,
(TE
/
thee
,,~
i
Send
"Christ,
.|<>
the
,
'
r^
>
<
ther,
with
which
world
Tupa
with
Coi.
thee.
'E(pavkpUJCyd rrov TO OVOf-ia TOhj avOpiOTTOlQ name to the men 'I manifested -thy
fiOl
tWnrthey wtr^^alfd
thuii pavest tbeui me';
^'^Q
^ttCWK-ng"
thou hast givon
*^f f
tK
TOV
whom
them
me
out of the
tyio'l}^
tome
^'"''"''C
^WXftf"
Kal
TOV.XoyOV.OOV
thy word
vvv Kow
OffU tyv(jJKaV OTl TTUVTU ^CS^WKac" UOl, TTaod SOV: ' ., ^ ..u ^ n .ii_v * .<. \ ^c ^\. of thee For I "'"^ have known that all things whatsoever thou hast given me, have given unto them ilffrit^^ % OTl Til pq^ttTCt d ^CtCUiKCig'^ flOl dtSwKa aVTOig' word^ whijch thou hast given me I have givei* them, *''* ^^ ^^^ gavest"rae^ and they have received tlitm, ^^l aVTol tXaftoV, '/Cfli f yVOICaj/" a\7]9wg OTl TTdpCL (tOV and hare known sure^-^ received [them], and knew truly that from thee ]y that I came out ^ , from thee, and tbey t^rjXOov, KOi tTriOTtVaaV OTl OV fiE aTTfffTElXaC. 9 tyuj TTipi hare believed that J came out, and they believed that thou me didjit send. I conctrningr thou did-st send me. ^ i\\T It 1 pr.ay f or them I UvfuJV ipoJTUJ' OV tpioTUJ,. TZEpi TOV KOTftOV' pray not for the "world, them make request not concerning the world make I request, but them which' but for . tOV Cil'OJKag EKTIV. .TTEpi lU Knt Tfl thou hast given me; for flOl, OTL 001 they are thine. 10 And concerning whom thou ha.st given me, (and 'tliing.I for thine they are :. all mine are thine, and ,, t./v CECOt,a(Jfiai and t/Xa TTUVTU (TCi tCTlV, KCfl TU.Ga iflW Kai thine are mine lam glorified in thi;m. -my .''all 'thine *are, .and thine [are] mine:) and I have been glorified ^ Jl And now I am no ~ < , ,m n n (/!( iV T(f) KOGIXtf), KUl "oVTOl" IV more in the world, but ^V aVTOlQ. ii Kttl '"OVK ITl them. And and the world, in no lonj^er 1 am in the world, these ia these axe
are of thee
8
'
^
,
'
>
..
aWa
,
,.
,i>
ii
>/
>
<
>
>
>
>
>
koI lttta. having lifted up LTTrA. y " 6ao-ei he shall give a. .eyii/Mi* eS(OKa.^ thou having completed LTTrA. ^ TeAeiwcras cTKOvcnv they know ttt. ' Kafi-ol Tr. e TeTrjprji^av LTTrA. iScoKas thou gavest L. givest.LTTr. " OVKe'ri LTW. ^ [koX iyvuffav] h. i^icrii/ TTrA. s5u>(cds thoU gavest LTTrA. " auTol they T.
Kal x-TTrAW.
V t^ere
"
t.
'
eirapa?
(TOV (read
''
"^
XVII.
Tip K6(ruiii d(riv,K(u the world -are, and
(TOV
tyu)^^
I
JOHN
jrpog
to
ere
237
^''''-
tpxofiai.
come.
Poi)f,-"
thee
^^'^
aVTOVQ tV
them
in
'iv,
SfdcVKac
[4,01,
ha
that
the
5.<
name
*{Jj
those
whom
are.
whom
When
"^^
is
S'^^ '^^
uxTiv
they
'
Ka9wg'i
,
may
bo one,
. \
I'meig. we.
,
l^ors
.
I'lfii^v /iet'
arrwv
them
"
'tv T<p
in
II
one.
J?
we
I
KOam^
world
tyoj
1
jj.01
, '
.
irtjpOVV
was kecpiu?
.
avrovg tV
them
, ,
>
1
>
wns with
While
*'^em
was with
the world, I
in
t.
> .
^OVg''
,
whom
clokoc
<,
J.
'
hiistgivia rao
viog
Bon
/
T>ig aTTOjAeiag,
of perdition,
,.,
; V
T-
avTwv aTroJMro,
them
TT\i)pMmj. might bo fultilled.
>
>
'
C- kept them inthyname: thou those that tlmu gav.est me I have ki j.t; and ei.jut) o none of them is lost;
" , , ;
iva
1-
ij
ypaft}
scripture ^ X ~
perished, y\-
irv~vi
"
except the t>ut the son of perdition that the Kcrip16 vvuxt ture might bo fulfilled.
that the
~
And now
irpog at tpxofiai, Kai ravra KaKw tv t(^ Koa^if) rva e^Wr to the'o I come and these things I speak in the world that they may
ffi;'
'
"
have S'j
ctCaJKa
7r7rArjp(.jjUei'/i/
fulfilled
tr-
I to thee anfl those thinga i speak in the world, th-at they mi^rht hare I'^y joy fulhll-d in (-yt^.thftmsciTos. Ribave
13
in
have given
thy word,
the
and the
world
hated
OVK.eilxl am not
them,"
given them tlij: word and the wurli hath hated theui.-bcciuiso th'jy-afe not 'of the
;
;OTl
OVK-ilUtV
TOO KOffUOV,
,
world,
ICaOijjg as
tyuJ
t
tK
of
TOV
the
Koafiov.
world.
a{>TOvg k ro5 15 ovK.lpwTw ^'roftteworidlta out of the t),at thou shoiUdest I do not make request that thou ahouldcst take them
,
Vm
apyg
Koa/iiov,
world,
evii^ ^i6 They are not evil. gf (,ijg world even as "Ik tov Kocyuov oi'K J ""^^ not of the world. sanctify them ', 17 .. ^-L J jv ij Of the I of the world "not through thy truth world they are not, as EiMi." ayiaaov aiiToiig tv Ty.dXnQeia.'^croV^' oXoyog 6 aog J^y, '^5!f'' '?; t/i'th. ' 18 As thou hast sent ._ 1.1 ..1, o' i V i_ J thy .1 truth =Hvord 'am. ^Sanctify by them "'^ meintotheworld.eveb ^ ^ dXiiOaici ItJTiv. 18 KoQCttg iuk drrstrrsiXfig fig tov k6<tuov, ^o have I also sent )-''. ^"'"''iworld, truth is. AS me thou didst sJud into the ^'J'^f |'l' '
'
ciW'
but
avrovg
them
iic
rov Trovnpou.
out of the
re
;
'
'U And
'
fcdyw aTTfcrreiXa avrovg tig tov KocjfioV vmrld Xalso sent them into the
"
"tyw
21 that they all may be eig one as thou, Father, on art in me, and I in / ,^ ' ' thee, that they also / T /> 1 ^T ! o iv sfioi, may be one in us: that tfW 21 ^ya Travreg ev- waiv, KaVojg av, "Trartp" me,' the world may believe Father, [art] in that all one ma\ be, as thou. me; " " that thou hast sent ~ ' h'~ iva o Kofffiog ^g 22 And the glory icai avroi tv tijuv "fv' ujoiv Kayn) tv aoi, in us one maybe, that the worl^ and I in thee, that also they which thou gavest me
might be for them sanctifled through the < ' tjyiaafitvoi tv truth. "20 Neither pay sanctified in I for these alone, but sanctify myself, that alsp they maybe I -, ' ~>^^< ^or them also which ~ ' M aAtjBiK^. 20 Ov TTfpl TOVrojV Of cpwr<0 fXOVOV, akXa ahall believe on me through their word ; but truth. "Not ^for 'these 'and 'make "I "request =ouly,
they also
<
'/
I'
>
r.\^><
,
',
'
Kai nVo
,
'
11
>>
>
^TTlCrr^VaOVTWV"
.shiUl believe
,
jgta
tOV.AOyOV.avrtUV
their
~ \
>
through
>
word
II
'
'
>
>
'
nm
>
>
'
II
'
^TrKTrf/'o-y" on av jue aTrkffTHXag. 22 ^mi syw" rriv BoKav JhatYhe/may bl'^one! glory - g.ygQ a^s we are one: didst sci d. the And I may believe that vhou me 'iv, KuOwg ?^ L!? *i!-Tv uaiv nv ^Sidwkdg" uoi oalojfca avrolg, 'iva uj.iy in me, itiar Luej *^,^v as that they m y be one, which thou hast givenr me have given them, be made perfect in orre; ^^^ that 23 tyd) tv avroTc, Kai av tv tuoi, 'iva may know the world t'lusic 'iv Hcjiiiv'^' " ^ that thou C , lu ' me, that in them, thou in are I and i,
.....
we
one
il(Tn>
.,>.,,.
J,
'
'
"^
..
rtrsXtiixJ^tvoi
be
perfected
they
may
icayuj
^kuV^ 'iva yivitXTKy 6 Koauog into one, and that 'may*know 'the ^world^
Big
'iv,
1
<-
LTTrA.
ij>
which. GLTTiaW.
KOi alsO
Tr.
1'
Tw
KOCT/iCO
LTTrA.
' o>
* which TTi-A. + Kr'i ai.d (read I was keeping them in ihy name wh.ich ihou ha.st given " iai'roi? iTrA. ovk cl/j-i sk rov /c6<tmov i.rrrAW.'. me, and I guarded Iti.emj) [i.JiTrA.
w
'
(701)
avro'i
LTTrAW.
LTTrA.
ttio-t^oi'tioi'
.,.
''
y wtriu Kai
ei/
-iTiaTeofl TTt.
Ka-yuj I.TTrA.
L.
'
[i.Jn. a.
ia-fJiev
(cat
23^
hMt gent mei and
'
QANN H
2.
<.
XVII, XVIII,
haet ;; j^y, n oTrsffrEtXac, Koi wydTriJCTac avrovc KaOiltc tut riyd^ r" ii loved them, as tnou ,, . ^. ,., . j ,j 'i i ,_ lovedst them as ^'''*'' ^^"> me thou *" bast loved me. 24 Fa- ***' """^ '"'' thei-, I will that they -jj-^jaag. 24 ''IlarEp," 'oi)g" J^f^ajfcaf" /iot OsXw t'ya ottov iui Father, whom thou ha-t givcu n.o I J...sire that where 'am ^ven *e" e with me lo-^^dst. where 1 am that th< y iy(]j KUKilvOl UiaiV IXET i^OV, 'iVd OiajpuXTlV Tt)v bo'iaV TTIV may behold my glory, ,j that they may behold they also may be with mc, ^Vlory which thou hast given , _ ' ,, / ., i.., ^ me: for thou levedst fu^j/ r}v ''fOaiicac" fioi, OTi TfyaTrijmii; fxs npo KurajSoKriQ me before the founda- \^ which thou gavest me, for thou lovodst me before [the] foundation the world. tion of , ' r. i righteous father, 25 CIKUU, KOI 26 'Ilarfp KOUflOVKOOftOQ CE OVK.iyvWy the world hath, not of [the] world. 'righteous, and the ^'Father world thee knew not, known theS: but I have' , > , \ known thee, and these lyw.CE <T tyViJV, KUL oilTOl lyvwaav OTI OV fl aTTtfTTElKag' have known that thou but I thee knew, knew that thou mo and these didst semi < hast sent me. 26 And ^^ ^ tyvwptffa aVTOlQ T0.OV0fia.(7OV, KUl yi/WjKffai' I have declaxed unto -tO KUt thy name, and will make [it] known ; them thy name, and And I made known to them t / .< ^ will declare it: that " r; ayaTrr] i]V nyunyjaag fi tv avToig y, Kayut the love wherewith, ^va with which thou lovedst me in love them may be, and I thou hast loved me that the may be in them, and I > >7^ ^^ avTOlQ. in them. then\. in
;
,
^
'
>
<
.,
>
<
\Q Tavja
EiTn'ov
'Jckuk w.'utout with 'These 'things 'having' said 'di^ciidoa XVIII When Jesus these avTOV TTtfjUV TOV XUfiUppOV "rwV KtC/OUIV," OTTOV 1)V (T^TTOC,", spoken had words he went forth ,,^3 of Kcdron, where was a garden, beyoud the winter stream with his disciples over ~ . ., ^ .n n brook Cedrou, (.IC, the OV /(T//A0l' avTUQ Kai Ol.^aOiJTai.aVTOV. 2 yCfl.Cf tfcu where was a garden, iu- imo which "eneered. his disciples. And 'knew '^aUo 'he and the -which he enterto <> ,. ^^ / ' aVTOV TOV TOiroV OTI TToWaKlQ lovCag O TrapadlOnvQ ed, and his disciples. 2And Judasalso,whieh 'Judas 'who *wa^^ ^delivering 'up "him the place, biccause ^often betrayed him, kuew ~ ~ ~ o /i _t 'i', a avviJX^^ <^ \T]a0VQ tKtl ^tTU TitlV.p.ai)riTU)V.aVTOV. 6 o,mvthe place: lor Je-us
^
.
1
>
<
>
>
,,
'
'
ofttimes resorted thi- 'was ^gathered his disciples. 'Jesus there with ''Therefora ther with his disciples. ,,,. / . \/d> TtjV aTTflpaV, KUl tK TWV ap^tSpeWV Cat P 3 Judas then, having lOVOaQ '.Iud.a8 having received the band, and "from ^the *chief 'priests 'and received a band Q/"?ncn
KupwV
~>
chief "priests
risees
titfl
fllTO.
cometh thither
therefore
'olHcers,
comes
there
with
lamps
rorcts'rndTeapons*'
4
O^^'^^weapons.
Jesus
'Ir,(To5c Jesus
"oiv"
therefore
.'^0,^
TTUVTa
all
tA
ipxOfieVU
knowing
^^' ^''' .'^^^^r .'^''f"rr>f'^'wi""^''^/^n' ^'^rto them, Who*i seek ye ? Xbej him went forth and upon him, ha^ving gone forth said them.whom ^ptO/jffav avT({i, 'Itjoovv TOV Na^wpaTov. Atyti avTolg *o said unto Nazarsean. him, Jesus the'^ "S^s 'to Hhem lwered\im, Je^sus^of answered
Kho^iidiomiupfi
Nazareth.
'Evw
I
ti/xi.'
1.
FAarr]KEi.6e
Kfd 'lovSag
'Juda-,
TTUOaVas'-de^^
betrayed him, stood sviththem. 6 As soon then as he had said unto them, I am he, they wont backward, and fell to the ground. 7 Then asked he them again, Whom seek ye ?
ofNaj!arr:th. 8 Jesus answered, I have told Ae; if I
SlSoVQ
^.^gring 7p
,
'standing 'also ^
^
Vho
Q,g
OVV
.
dlTTtV avTolg,
'
On"
,
with
~\
them.
>
tyui
tlfll,
^ n ^aTtljAUOV eig.Ta.OTTKJUJ
'
^tTTEaOV
-
i^ajUOri.
j backward and fell to [the] ground. am [he], they went _ ,^ /> $ y ^ t Ol.OS 7 TTCAlV OVV ^aVTOVg tTTljOWTtJCev," I IVU iT]TSire 'he "questioned. Whom seek ye? And they Again therefore Hhem
<
'
'
bIttOV, 'lr](TOVV
said,
.
Tbv Na^wpaiOV. 8
the
>
Jesus
./
.
you that
am
>
Ifjil
a(pTB
euffer
TOVTOVQ VTTUthese
<
you tbat
am [he].
Ii. therefore
me ^e seek,
to go
I' SeScoKa; tbou hast 6o)Ka5 thou gavcst L. " TOV KiZfXOV Ot ; TOV KeSpov T. 6 TTrA. " P ^ Si and (Jesus) Tr. ' i^ri\0tv Ta)i'LTi[A] ; tK riov from the t. 6 *TrA. ' ' 6 "iT/aovs {read he says) TrA, 6 T; Kol Keyei went forth and says lttfa. on " fnecTav LTTrA. eirripuiTrjvev avrovi LTta ; avrbs emipuLTlr. ' atrriKOav LTTrA. y 6 G LTTrA w. TJJveV W.
'
what
TTrA.
'
TraTTJp
LTTrA.
"
XTIU
yiiv
away;
fojKac
, . '
JOHN.'
9
'Iva
tliat
239
ovq
Sbthou
7rXj;pw^y
'
\<>yoQ
wori.1
ov
wliieh
n-rviv.
hi; -aiil,
On
^
^
Whom
ll^tumueT'^hi^hhl
sp,,]je of tl'ani which thougavest me have I
ln.sl
givenii.o
uoiovK r
.
a7ri!>\trra (E
I
T
lost
jf
avrCov ovoiva.
.u
10 ^iniov
th.m
diew
^
. not^oue.
oiv
lost
JltTfioc
'Peter
tYUJV
having ^
a .word,
'
it,.
rov
.^ ,
OYIpWe
,
and /a.
hia
smote
/
.
the
and
^
CfClOl'
'rio'ht.
, ,
ll](y0VQ
'Jesus
bvOfXa Tip COv\<{) MaXxog. And -was ^name 'the 'bondman's Malchus.
7JJ'.Cf
'
\,
T(f)TlST^'ti), to Peter,
BAe
.
Put
|S''T''V'"'^ ,V^'n Malcbus. ,11 Iheusaid Jesus unto Peter, Pat "Said -therefore up thy sword into the sheath: the cup whieh , A' rilV.yia^Cf.lpaV.'^aOir eig Tt/V 9l]Kt]V. my Father hathg-ivnn ^le, shall I not drink thy sword into the sheath
cut olf
=ear
^^
/v
-X
11 iiiriV
11
OVV^
>
>
TO TTOTTjpiov
the
cup
12 'H
The
ovv
aiTHpa
'baud
,
kciI
x'^'^PX^^
chief captain
'
'^"'
''^
v-K^pirai
officers
'
tmv
of the
,
-tliereforo
aud the
and the
1
'lovSaiojv avi'fXaSov rov'lnaovv, Kal 'i^ntyav avrov, 13 /cat ,. . v j ^ 12 Inen the band and 1 1 T i T J Jews Jesus, aud. bound him; took hold of aud t^e captaia aud officers of the Jews took ^uTTyjyayov avrbv^^ Trpbg 'Avvav ttowtov' r)v.ynp mvijtpbg Annas first; they led away him to for he was father-in-law is'^nd^^ecl him aw!fy Toh'KduKpa^Og ijV apxt^p^vg TOV.iviaVroil.tKiivOV. 14 JJV.St to Annas lir.st for ha ^". ^*''^*^'' i". If'" ' of Caiaphas, who was high priest that year. And it was Caiaphas, which was Kdiacpag 6 (jv/tjSovXevaag Tolg 'lovSaioig, on crD^^apfj the high priest that
,
T.
J!
',
Caiaph.as
fl'rt
who
.
gave counsel
,
to the
11
Jews,
~ ^
'
UVVpWKOV
man
- Ti(
'
f 6r one
- >,
<
,.,--..
>
<
that
it is
profitable
saiiic
year.
14
Now
/^
^,
was ex-
z^wi' liErpog
Simon
kij6wn
Peter
.
rf
'
/cat
II
\ n aWog f.uwr]rrig.
"-v
o ot fiaUijnig should
iKElVOg 1}V
'that
yvwarog
-;'
and the
other
T({J
apX^fptl;
I
~.
and
disciple.
And
ICai
~\ n UVVilfT1]XHtV
~>r
TI{)
,
^disciple -
pl^-
And Simon
lljaOV and
Jesus
"was
\
ug
Ty
the
'
rrjv
~,
entered with
'
.-lij'j'TT' lo o.ct.Utrpog
but Peter
'
tKrrrjKEi
stood^
vpog
Peter followed Jesus, so d/d another dlsciple: that disciple wa? known unto, the high
into the
court
evp<ji
door
'^^w. wiUiout.
IKiiXOev
ovv
;ua0r,r,k o
aXXoc ^Sc
'other
'f*
Went out
who was
'<^')r-
V
T
at
l^L^' Peterffiti
the
door
-without.
yvwarbg ^n^
PX'V"'"
c.
Ty
Qvpajpt^
to the door-keeper
and
I
ovv
^
ii.-L
high priest, and spake unto her that kept the ^g^r, and brought in
^steri? i\*J" saith
Iljrpw,"
to Petor,
M)
'not
Kai
*also
cii
Ik
=of
rwv
Hhe
not.
.
uaOnTtLv
'disciples
'd
'art
tov avQpw-Kov
of
Hhou
I
>
'man
'vovtov;
'this?
,
AkyH
"Says
,
tKih'0,OvK.ii'f.u.
^he,
18 EiffrrjKnaav.ci'
But
,/
1
oi
/
am
VTnipiTai
'officers,
'rt
,^
'-->>,
i]l'.Ct
/-.
having made,
"{.IET
)!.
for
\U7>xog
cold
-qv,-
not.
there,
avnlJV oJlsTpOg''
"them
'Peter
,,' iCfflug
it
was
vants and
a
fire of
<"''^
stood
for
it
^^'^ ^^^^ themselves: lU OSpi^aiVOfJLtVOg. rjpWTI^fTEV tov It]- and Peter stood with and warming himself. and warmed The high priest therefore questioned Je- them, ~ himself. 19 The high _^ ~. ^ ^ ~ _ n TTfpi aOVV TWV-HaUrjTWV.aVTOV, Kai rnpl rtig dtdax^g priest then asked JeBiis concerning his disciples, and concerning 'te.iching sus of his disciples, aud
;
Km
/^
ir.
11O.OVV.apXiep^Vg
'
'
standing
,
'^'"^
>
warmed
'
'
'
aiTOV.
'his.
20 dTreKpiOv
'Answered
'avTi^i''
''o"
'Irjcovg,
'Jesus,
'Eyti
I
nappyjaiif sl''aifswe;ed\fm'!''f
openly
^him
spake openly to
the
wTopiov TTFA.
i^yayoi' TTr
,
t;
*> <rou (read tlipsword) Gi.TXrAW. riyayof [avrov] they led Inm _ anodaveiy to die LTi ia '' [aTTJiyyayoi/ outoi^ a. o (rcail another
' 6 TTrA. LT[i a], TOiD apxi^pew^ of the high Jiriesl TXrA S toJ IleTpw i" i} Ovpiupoi LtTrA. ' Kai (alsoj 6 UeTpos fjieT avTtoi' LTTrA ^ [avTipJ U
'
6 Tlr.
r;
rasgio-jcn
240
yoTid
1
;
QANKH
'Koautti'.
2.
'
XVIH.
always
always
nothing.
i
and i P0^ in the temple>hither the Jews always rS- yaiy^ Kai have'l^Baid'notMnl.' S^e^^ ^^^ 21 \v^y ask8t thou Tat, mi me ? ask them which gather, and
.
m the s>Tiagosrue,
I ever tanght
|XaXjj(Ta"
^
^
rw
K. ^ ^^^
Tj world;
V I
.j.
taught
the
t^
la
'^rv" ,* the
avvav/-'"--*
^
syrror
temple, where
I epoke
Jews
obnie po-
21
Ti fiB
HirfpiuTi^g
said unto
he- iirtpwrqcfov^^ TOVQ dKTjKooraQ Ti kXaXrfCTa avToic oiroi those who havo heard what question I spoke to them"; lo, they lBaid ^^22^nd sTh^n he had thus spoken, o'tdaGiv tlirov Ifw. 22 TavTa.ik avxov.ilirovTOQ elc ^rwv one of the officers {j jj^g^ ^j^^^ -^^^^^ But*these 'things' *on "his 'saying one of which stood by struck ^ / n Jeaus with the palm of VTrrjpETWV IZaptaTtJKUQ tCit)Ki.V paniQliaT(^ his hand, saying. Anofncers Btanding by blow with the palm of the hand gave a Bwerest thou the high ,, _ , _ , / , , ^ . lr](TOV, ElTTiOV, OvTiOQ UTTCKpiVy T({t priest so? 23 Jesus an23 ATTtKpiVq ; swered him, If I have to Jesus, saying, Thus ansWerest thou thp high priest 7 -Answered spoken evil, bear wit~ < >-nMi'r -r^> TTBpi TOV nossof Ihtevil :butif aVT<f> '^a IrjCOVQ, Ll KOKUfQ t\a\r]<ja, ^apTVpiJGOV well, >\ hy smitest thou 'him 'Jesus, If evil I spoke, bear witness coiiceruing the me? 24 Now Anuas >;. / / -. <, \ n^ a ' r ' UVTOV (l-Ci KaAWQ, Tl /Xf CSpHQ , 24 ATrjffTflAeV h?.d sent him bouud IcaKOV but if well, why me strikest thou,? unto Caiaphas the high evil; "Sent 'him
:
.
them
We
tM
>
?;
apXUpH
~>\'\
<
><
^"''^
'Avvag dCi[ikvov
'Annas
bound
IliflOJV
Caiaphas
tha
high
priest.
^5 '\ivM
>iow 'was
nkrpoC
'Peter
icTTWQ
standing
wj
and
tIC
^
eEp^aiv^u.vOQ'
warming
himself,
'Simon
^Ittov
oZ'V
OVTip,
M?)
KOI
av
fWV.paOrjTUiV.aVTOV
his 'disciples irrnoTthoualsol^e They said therefore to him, "Not -aUo Hhon =of of his disciples? He 'HovrjaaTQAKHVOQ, Kul tlTTSV, OvKMUtf- 26 Ayt eJc fj demed !, and_said, ,^^j, ' Re denied, and said, I am nbt. Says on*
1
am
not.
2i>
One
tK
,,',
tOV
oi
high
being Ai3 ^f ^-^^ kinsman bondmen of the high criest, being [of him] of -whom kmsman whoeo ear , Peter cut off, eailh, aTTSKO'^JlV TlETpOQ TO OJTIOV, QvK.tytJ (Xi tloov IV TOJ KTJTTtft Did not I see thee in ^^at 'o2 'Peter the par, *thee 'saw "I ^ot in the garden the g.-u-den with him ? , , , _ ,,-. , tn-B-,/ ,^/ ovv 7)pvr)craro*o JfeTpoQ,Kai evViajQ 27 Peter then denied /iST avrov; 27 iiA/j' ^aiu and immcdi- vvitlj him? Again tijerefori, "denied 'Poter, and ifnmediatclv etely tha cock crew. , , ^
priest,
,,,".
,,/
.,
okiKTwp f^yr/fftv.
ft
cock
crew.
^^
rbv'ln<yOVV
CITTO
TOV Kaii^a
Caiaphas
entered not
tig
i.^'Y therefore
it
TO
Jesus
from
they
into tho
TrpaiT(opiOV
1]V.Si
V,OWta"''
esj-ly.
prietoriiim, '^ 7 they thcmrslves went they' themr^tvZ w^nt not into the judgment TrpaLTU}piGV, ' hail^ l/,6t they sUc.ild ^toriU, ' be deiiSed but that *, they might eat -tha Trd<7j(a, 29
:
'
and
'iVt 'iva
was
And
into the-
[.ii).fiiav9uiaLV,
^aXX' tVa"
.
0dyw<Ttv
to
hut
13 Pilate
out uiito
ftviu.
passcver.
i.
thsm, and
What
yflTTiV,
oZ'v
6 "IliXrrof:" * Trpog
'
avTOvgf Kai
/
T-ata
to
accusation brin? yo ^aid, What accusation bring ye against this man ? Bgainst this mnn ?_.,,. , _ u ,-, 30 They ansv.ered :.i.d 80 ATZBKpiVtjOUV Kflt *Z7rOJ/" ayr*^, El OVTOQ "kUKOflTJ.TJV said onto him, If he and said They answered to him. If "were 'not 'he an evil were not a malefactor, / / > < , , -,, u TrapiOWKajJEV aVTOV. 31 E/-7rtl' we would not have de- TTOlOg^'' OVK aV VOL livtred him up niito doer, *to 'thee 'we "would have delivered up him. 'not 'Said thee. 31 Then snid ~ t < r t h wtt \ ' v k a Aa[5iTS aVTOV V/JSig, Kai '^ofir" avToig "o" "uiXaroc, Pilate unto them, Titke ye him, and judge hirn "therefore *to 'them 'Pilate, Take him ye, and nccording to your law. / .. / ' < n tit f t Kara EIttov 'ovv" TOV.VOUpV.VIlOJV KpiVUTS ^OtTOV." iha Jew3 therefore your law judge him. 'therefore eaid unto him, It is not according to *S.aid
,-,,,_.,
ii
' li
>
>
>
>
ii
'
ktKdXrjKo.
all
1
6 LTTrA.
GLTTiAW.
T.
" rtetAaros
*>
ROJcby irCUtiV
"> > TrdvToOtv E rrj {read a) GLTTrAW. navrti P TrapecrTTjKuis Ttav vTrrjpeTU)V LTTrA. epwr^i fpioTtjdov (eTrep. w) LTTrAW. -^ 6 LTTrAW. ' jrpwt OLTTiAW. ^ aKKa. LTTrA. ' -I- OVV ihurelorc ELT[Tr]A. ' + efw out LTTrA. elnav LTTrA. T <j>ri<T(v 8ayS TTiA. Kara T. '' ' ' [ojrl L. * - ailTOV T. " TrA TTrA. oiv LTtA,
;
XVIII, XIX.
,
JOHN.
t^sariv
it is
-i
'
241
-^to
1.
avTui ,'?
'to
"him
(I'a
oi the
,
'lovdalo^i'Wulv ovK ~
.,,
Jews,
To us
, ji permitted to put
.u death no "one
1
for us to put nny man to death: :;<> that the sa\ in" of
J^i-"?
"J,'^^*,
si Jnify^ne ^"^
32
\6yog Tov'lrjaov
^J"''
^hatXath
die.
Oavdrti)
death
,
by what
,
'X Xai k(pWV1]t7tV TOV and called Jesus, and TO TrpairwplOV TTCIAIV" O "lltAarOt.', ^^'^ "''*?. l^'' ^.'"t 'Filate, and called 'again into Hhe >rretorium thou the King of the ,., ^ _,, ,, O paCJlAiVQ TWV iQVtanUV Jews? 3-4 Jesua an\r](JOVV, Kdl HTTtV aVT(^, Z.V tl
/
Bf(g
.
33 Eiai]\9iV
^Entered
,
oiv
^therefore
'
he should
judgment
r''"'-'^ <""t<'J-ed
hall
again,
,,,
~.
Jews? to him, =Thou 'art the king and said of the ~ ~ '11 , .. n ~ii k' A J.' '^ A(p crv It^OVQ., laVTOV rOVrO 34 ATreKpiVT) 'aurtu o" 'I ^him From thyself Hhou 'this 'Answered 'Jesus, ~ V x X - , T n AiyEtg, tj aX\Ol '(TOl EITTOv" TTfpl l^OV ; 30 ATreKpimj 'Answered 'sayest, *or 'others 'to ?thee 'did say [it] concerning me? 1, ^ / 'Q . hn \ HI ' J. "lli\a-pog, Mi]Ti tyu) lovcaiog (/ui ; to twog roaov Kai "Nation 'thy and 'Pilate, 'am? *I "^a^Jew
Jcsus,
"'
'
'
T,
II
>
late
Am
Jew?
<
'
II
'
>
'
c'l
dpxiipi'fg -rrttpkSwKOv ae fjuor ri iTroi7]aag ; dG'AwfKpiBri k",%dom',^not^of th?3 'Answered delivered up thee to me what didst thou ? world: Lf my kingdom
:
'UfSarnXda
'kingdom
>)
tfirj
'my
i)
not
of
>'/
this
o't
worl3
vants fight,
that
f!
if
f3a(ri\fia 'kingdom
t/K/j,
inrijokrai
'attendants
^av
'my.
to^the
jj
Jew^s''-
^y
^rj.Trapa^oQCj Tolg 'Jov^aioig' 01 iiioi rjytunXoiTo'' 'iva would Pght Jews that I might not be delivered up to the
fyom hence.
^y
^^^ ^^^
then
?
j^j^p^
^ king
VVV.di
but now
y)
(iaaCKi.ia
Yj
i^ff
OVV
Jesus answered,
'kingdom
'Pilate,
'my
is
not
from Uence.
'Said 'therefore
;
aiiTip 6 TO 'him
d
.
av
/
bom, and
for
a king
art thou?
Irjaovg,
'Jesus,
,
Su
Tbou
\syeig,
sayest
, ,
oti
for ~
paaiXivg
a king
>\
'
/J
'
\|i
'^
ei/xt'^'tyw.
'^tytu
1
'
sig
for
tovto
this "
[it],
'am
>
'I.
eig
aXrjBiia
tnith
?
rrag o.wv tK Trjg Ty a\TiUfi(f. l.iapTVpq(Tit) truth. Everyone that is of beaj witness to the the ~ > / ~ ~ . i-rT \ ' ^ 00 A aVTt}) O "UlAaTOg, aKOVH flOV Tr]g <p(Vl]g. 6g voice. -Says 'to *him my 'Pilate, hears ~ ' '\ ^y~\ Ci >-v'/i rr
for ''\ -
ag
into
<
roi> the
.
ko<t^iov,
world,
~
<-\
>
may
AtyU
'
II
Kai tovto
'
(7rjj/,
TraXiv
again
And
and
this
having
to
said,
is truth? And when aArjfJeiag he had said this, ha went out again unto truth the Jews, and saith rriTl trtTlV unto them, I find in What is him no fault at all. But ye have a cus-
bear witness unto the truth. Every one that IS of the truth heaxeth voice. 38 Pilate iva that Eaith unto him, What
my
n
1
'
'
Tovg
the
i39
them
net any
6nd
I
in
lease
unto
you
the
cfjVy."
him.
39
tariv.St avvi}9Ha vjuv ''iva 'iva ^vfiiv But it is a custom with you that one to you
ottoXiktw"
^'^hen CTied\hirail
"rlbblrwa: a XIX. Then
the
passover
will ye
olv
rwv
of
ing.
40 EKpavyaaav
They
but
oft*
ovv
TraXiv "Tra^rrs^,"
'all,
Xggay-
/,;,,
yovTig, M?)
tovtov,
this one,
rjv^^t
Bapo/3- ^'^"
'BarabJesUs
platted a
crowu
Now
'Pilate
'was
pSg
bas
i:ai
19 Torf
'{Xa(3ev
o^HiXctTog^'TOv'hjaovv
i/jLauTiyioaEv. 2 Kai oi aTpaTia>Tai TrXk^ai'Tfg scourged [him]. ' And the and soldiers having platted
ark^avov
a crown
K TToAtf et? TO irpaniLpiov I.TrAW. ^ eZirov crot TrA. airo creaUTOU LTrA.
i"
IIeiA.aTOS T.
"^
'
6 [a]w.
'
6 GLTTrAW.
1 [eyojj L.
iy(i>
(read
et/jit
T
*
am)
~Tr[A].-
'LTTrA.
anoK}j<T<a viJiiv
LTTrW.
jroi/Tes
'
evpidKui kv
T.
avrw airlay
242
oi thorns, and put t ^? onhis noaa, Had they 7 put oji hini a purple *
roTiS; 3
.,
IQANNHS.
aKavQiLv iirkBiiKav avrcv
*^''"''
,
XIX
Ttj
. put
/i [it]
r
on
^
v his
KfcbnXy,
_^'''*'^'
Kai
''''
laii
(')
luariov
clonk
irop-
'pur-;
ii
and
aid, iTaa,
" Kill
fXiVOV, Xalof,
ijucriXfVCi
their hiinas.
4 Pilate xJiv therefore went forth pf^he again, and sal th u:ito
thetji. Uehoici, I
hiiu forth
toy.
11
bring tlmt
4*
,
E?J)Xyj'
*Wcnt
.
^oilj''' TraXti^ *^^u o riiXrtroc," Krti 'out 'Pilate, atid therefore 'a?aiu
'
Kai "u'/f oi'j'" avrtf) pmrin fxara hini blows with ihf palm of the hand.' and ' thoy gare
.
'
'
Xtyfi
says
fii'iroff,
lOE,
, .
a-^ljJ
,,
to them, ,
y)'(ir
Ort
"*l/
aVTift
,
5 Then c;ui.e Jesus Behold, 1 briof; ^to *you Miira ''nur, that ye may know that in him w.junng the forth, '_ y r ',.>--v/i tb'n'r crown of thorns, and OVCfj-Hav aiTiaV evpirDCW." O Li,ll\t)tV *OVV "o" IrjffOlig i^<t>i Iho i)ui]4e robe. And I find. Went therefore Jesus not any fault out,. saith nnto Pihitt ' ^ , ^ a BehoM the ^OpuiV TOV aKnVVLVOV OTfCJiaVOV KUl TO ITOil^VpOVV IflOTlOV. them, crown man etTh^n thechief wearing the thorny and the purple cloak;
.
>
>
rnoers saw
crieil
MA^
'^"l^f"
6 "Or
'\\'hen
oiv
''fWov"
saw'
therefore
OVTOV
him.
01
ao\;(fpac:
Koi 01 VTTrjphai iKpavyuaav ^Xsyoi'T^Ct" oiiiccrB they cried out and the saying,
^Tavpojffov, aTavpioaov^.
Crucify,
crucify
[him].
Take
and'
by''
^.:i,:ht
i-yoj.Ycip oi'x 'i'pi(yii<^ om- "^laV'Tc ^^''''ov viiEic Knl araiipojcjarf tind not. and "^'him], for I him ye crucify to die, because
'
tv avTifi in him
a law
^
SonTf'^Go.r^'s
When o'lTiav.
a fault.
7 'ATTEKpiOrjaav
^Answered"
^ai'T<l>-
o'l
'lov^aToi,
"Jews,
.
'Hfidg vifiov
Pilate tlion'.'fore heard that saving, he M3 the more afraid 9 and went again into the
;
-him
'the
'
We
{'youev,
hTe,
'q^i
^^'^I'^se
-
Ar'
Kai
Kara
and according
j.
Son
TQV.vouov.'iiuwv^' ",
our law
to.
he ought
6<l)(i\iL ' .^
atroBav^'iv, '
to die,
j.
judgment ""
hall,
and
^taVTOV'
himself
y'lbv
Whi ucc
pTlate
Je.susgave
fluWov tlpofUfQl], 9 KOI ^^'^ f*^^] ^""^ '^''^ ^ "='" '^''''^*^" ElCFriXQiV dlQ TO TTpaiTWpiOl' 7ra\lV, Kul XsyEl T<^ I Ijtrov TloOiV tome- knowestthou prstorium Into the again, and /itys went to Jesus, Wht^nce not till! tJt have power ~ , ^. J^ , to crucify thee, and H av ; 0.06. lr}(TOVQ aTTOKpiaiV OVK.tCWKev aVTIji. 10 XiyCl have power to releaso ^rt thou ? But Jesus an answer did not give him. "Says
ViiDi
o KlltXarOc"
"
'^''''*^
'
-.
thoe
awercd, Thou couMest 'oiiJ'" aVT^) O^YllKaTOq, ^j.101 OV.KaKUQ; OVK.QlCag haTo no povYer ac o/< ^therefore Ho Miim 'Pilate, To me spe.akcst thxiyi not ? Knowe.st not thou q^aiust nie, exc pt it ^ ,_ \y f^w '"aTovpwcai (j, Kai tt,ovaiav ix(^ ano<vere given th.^ from OTi tt,ov(nav fibove therefore he that authority I h.ave to crucifj' thee, and authority" I,have to rethat delivered me un- \<-\ / i i ' n n n'li'r nr >v ^^OVOiaV to tHec hath the great- Xvsai (TE" ] 11 AirEKptUt]'' "o" Il](TOVg, OvK ^dxiQ
11
Jesus
an-
,,
>'
t-t
-v
'
't-,
<
>
,y,
ii
>
ii
frflm tliiMiieforih Pilate s.-uiiht to release him but tile Jews cried out,
or =in
U'
And
lease
n
>
thee?
^
'
^Answered,
'Jc.^us,
*
^OVOEjXiau
'not "any
KUT
>
tjXOV"
"ii
,'
.BL if
it
fir}.r}V
r '^(TOl
n UVwOeV
f
against
me
_
from aboTe.
^Ms maJ^,*thou
art
(TOl
d/jLapTtav
gin
me
to thee
greater.
12
'E/c
TOVTOV
this
^i^rjTEi
6 TliXciTog"
Pilate
diroXvaai
to release
avTov.
him
diro'
re-
Frotn
sought
o'l.di
'lovdaJoi *"fK:oa^ov,"
'
but the
Jews
cried out,
[man] thou
' + Kai ripp^oj/To irpbs avjoi' and came to him XTTrA. * i&ibofxav LTTrA. ' koX '' ^ o DeiAaTos i^oi t. LTrA. y 051" Glttla^. ou6e/xtai' qItuiv evpi(TKio <v b [oj Tr. " ISov avT<u LTr ; oiTi'ai' iv avriZ ovSefiiav evpi<TKii) A ; aiTiaf ov^ evpicrKtu T. f <* < TTrA. ISov T. avTOv him Gl.w. S IleiAaTOS T. Aeyovres T. oVTcIl T. ' i7iu.wi' (read the law) lttpa. kavrov vVov toO Oeov e ; vlov 6eov iavrov i/n a. " aTToASo-ac ere, (cat i^ovcriav x<^ crraupwcrat <Te LTTrA. ovi'.t[aJ. avT<Z him
and
''
'
[L]Tr[A].
io/tteVoi' <roi
.*
oOLTTrAW.
LT
;
e^^'S
thoU hast
T.
t
1 /car"
t'/otoi)
oii^e/xiaf
LTTrA W.
'
'
Se-
LTTrA.
iiipavya^oi/
up
LT.
LlTrAt
XIX.
\v<TyQ
lea^c'
JOHN.
oiiK.d
TTOiCbv
_
243
6
/SaffiXtn
"'J^^fp^''.'"''*
^''.'\"''h
iraq
Evf-ryono 'the
^avTov"
Kniaapi.
Cajsar.
13
ttiO out
Pilate 'therefore ~
>
"^?''*"
lie
brought
'"''"^at
Jesus
word,
~|,
led
,
lKnOl(TSP
snt
tTTl
^TOV
tlie
^/
prifiarOQ,
juilgmcnt-seat,
r~:
ttg TOTTOV
at
-I
AeyOflfVOV
called
AlOo'
and n'
??''''}
down
upon
,,^,j
a place
A 14
.
Pavepreparation
~
>
incnt,
14 And it was thcpreparatiou of the I'assover, and about the mpa "Ce Wafl" eiCTT]' Kai AtySl rotg loV- siith hour: and he TOV TTCiaxa, of the passovcr, ['the] "hour 'and about the sixth ,) and he says to the Jew^, saith unto the Jews, N Behold your Kmg I T . ~ , r h<-> 5, ,j *, J J^. Ice u.j.-ia(nAfV(:.vnwv. lo "Oc.Ce iKpcwyacrav," Apov 15 But they cried out, Caioig, your king But they cried out, Away, Away wiih him, away Behold
CrpioTW,
,
LppaiaTl-Ci
but in Hebrew
lOfijiaiJa Gabhatha
f ,,.
r,
n~
^' JyJ'.Ot
down
DUdgmcnt
that
a place
is
irapnCKiVl)
(and
it
was
,
[the]
/
~,
t.
'
'
'
'
11
apov, araupMcyov
away,
crucify
ahrw.
him.
-,
A'tyH
Says
avrolq
"to
6 ^TliXdroc,"
'Pilate,
Tov
'them
AnSKpiOrjaav
"Answered
10
J
(.a?sar.
01 apxiepats Oj'/k p^'j^fj' ftn?wred'^\\^9 'the ^chief "priests, 'Not have no king but CiETors ovv Trapi^ioKev f^^>"-."ji~hen delivered he him therefore unto rf^ ^-i. r X. 1 KJ
Ihen thcreforohedeliTcredup
'^^i'
1
tjjpnj
(q
led
y,Q
crucified
avTOV ,avToic ..
.
him
.t
to
^i them
'iva *i i Uiat u he
CTavpioOn.
might be
1.^1
TJapiXalSov
'Ti 1* -lhcy"took
crucified.
11
I
rdvlri- And
JcI
'and
hi8 cross
ond
17
hwi
awav.
h'is
And he
bearing
17
,
icai
fSaardZ'^v ^Tuv.aravpov.avTOV^^
,
cross
a place called
TOTTOV,
'place,
1
t'^
>
'ug"
XsyErat
is
Meyoce
,_*..,_Eppafirrt ToXyoUn.
rt-
"of "a
^skuU
K
which
called
>
"
j^ist
Hehrew
~ ..,x\
Golgotha:
^,
~ri
him
% 1
they crucified,
'
and
with
f>
~n
\
"others
)
'two
T r>
on
*T-i
this side
I
and on that
J"
<
And
Pilate wrote a
;'(
title,
and put
TOV iTfaovv.
Jesus.
fl
,,
,
ly
~
Lypaxj/sv.ct And'wrote
-.
7
cross.
Kai
"also
titXov
*a ftitle
'
n ^UtXaTog".
'Pilate
>
cross.
TOV aravpov
the
r]v.6i
J.
yey paufxtvov,
written,
'..,--.
This
And
it
was
Jews.
OF THE JE\V.S \r](jovg o 20 This titife then read Jesus the many of the Jews; for
And the
on the writing
Na^oiparoc,
Nazarsean,
,^.^,
.
o {SamXevg
the
t&v
ofJ.he
'lovSaiiov.
20 Tovrov
J-
king
*many
/ J -iread
of the
j.^,
T Jews,
for
near
"was
l)v
it
<
ona Greek,
21
Then
,'
^TfJQ voXeujg b Toirog,^^ ottov taravpwOi] 6'It]aovg' where was crucified 'the "city the place, Jesus;.
Kai
and
was
^t}^'^'^'''^%}
Jews
I
but
yeypauusvov "EBpaiari,
written
In
/
^'EXXrjvKrri, 'Pw/iaVtrri."
in Greek,
,
21 tXsyov
'Said
,
,
'^'^i^<
im
Hebrew,
.
oiv
therefore
T({j
'UlXarif)" 01
1
apXl^pf^lQ
>
^ TMV
Hhe
' '
in Latin.
,
lovcaiufv, MTJ.ypdipE,
~
O
The
k
king
"ei/ii
Tujv
of the
of the 'T J
'
lovcaibijv.
'Jews.
Jews, ort
II
22
O'l
1am.
oti tKHl'Og elTrSV, BafflXevg had crucified Jesus, took his garments, he said. King*nd made four parts, to ' 'Q 'A ITT ^ ' -"rk ATTSKpivr] o^IltAaro^, y"Answered 'Pilate, What I. have
but
that
II
I'
"Jev/i. -
Write not,
'
'
'
*^^ '"^'^jJ^,'g., ?* answered, Pilate '^^ what I have written hare written 23Then J *-" soldiers, when they
ypatpa
ysypaipa.
23
oi<v
The
"therefore
took
i*
eavTOi'
GLTTrAW.
ITetAaTOS
" rov tmv koyiov toutojv these words LTTi AV.'. ^ eKpavyaaav ovv c/cetfoi t^v ws was about LXTrAW Koi ainjyayov ovv therefore jLTTrA. ' ^ koi .fjyayov G S 6 Torro? rijs TroAeois GLTTi AW. ' & LTTrA. (TTavpbv LTTrA. ^ Tuv'IovSaioiv eiii-i IrA. TcVo-epa TTrA. ' IleiAdTw T.
T.
>'
'
'
244
dvoiy Boldicr a part;
,
Q AN N H
,
S.
XIX.
n'ipn, iKaoTip aTQariwrr) UfPoc, Kai Tov viTwi'a. nv.di 6 r i ^' if " ,. '^ and also Aw coat: now " 'T " ,^ a ^u u \. i toeach soldxer and the a nart, tunic; but 'was .^7 'the the coat was witliout P'^'''''. woven from ^irojv "'dppa(pOi;,*^ iK TW%> CLVijjBiV IKpaVTUQ dl'.'6\oV. 24 "fZstatu, "'""'^ seamless, froin the woven top throuirhout. They Thty^said therefor^
24
among
lots
thcmselve8,l.it
jrov^^
^^j^j
^
oiv
therefore
irpOQ
to
,
,
M/)-aXlffW/(V
Let us not rend
ti
<
auTOV,
it,
,
oXXd
but
aVTOV TlVOg
it
fulfilled, which saith, ^ . \ , , ^ ">; XtyoKaa," Aiif.if^pi(javTQ Ta-ifiaTia-fiov Thoy parted my rai- pu,Qy eavTolg, ment amougthem,and fulfilled which They divided among. them, says, my garments
, ,
taTUl' IVU y ypa^rf 7rX?}whose it shall be; that the scriptore might be
for my vesture they did cast lots. These things therefore tjie
soldiers
i
Kai
and
nri
for ^
Tov.iixariafioi'.fiov
,
id.
crpftTiwrai
'soldiers
KMipo)'.
a
lot.
\ -
Ol fUV
The
r\<
ovv
^therefore
tho.?c
things
did.
25
Now
there stood
25 EiarnKHaav.Si irapa
And
,
rui
the
aravp<^ tov
cross
,
stood
,
by
,
'Ijjffou of Jesus
/
n.imTnp.av'
his
u
mother,
~
<
^
^jg^tir
/
KCbi
1)
ao{K<pi]
,
ii
^^^ ^^g
^f Clopas,
^Mapta"
Mary
'
?/
TOV
the [wife!
//
maydaAi]vr]. 2o Irjgovg
Magdalene.
/i
<
'
r>r>
ovv
>
towv
>
>
26 When Jesus therefore ^aw his mother, and the disciple standing by, whom he loved, he saith unto his mother. Woman, behold thy sou 1 27 Then Saith he to the disciple, Bt.hoid thy mother I
Mary
,
the
,
Jesus
~
.,
therefore seeing
^
[his]
,
Ti)v fll]rfpa, KUl TOV IXamjTijV TrapeOTiDTa vv tiyaTrci, disciple standing by whom he loved, mother, and the
\
MyEl
says
rtfi
'
ii
fiadi^Ty,
'
'
<
<
'
'
Woa'an, behold
thy.on.
t/ Kcu an
'
'
I^Ov"
disciple.
Behold
'her
'the
u:^o^'^roJ^homf
25
^"^ajSev
'took
"avnjv 6 [xaOinVs'
^disciple
After
this,
Jesua
iKivi](; that
TVic
" ^ wpa^
hour
tovto
this,
'Jesus
Bait%
29
'S.KtVOQ
'ofv"" *KirO
x therefore,
ii,
O^OVf
VtTtTWTT*^" ^hyssop
A
i
i vessel
was
^^(jtov'
'^^"^11-
<K\r)aaVTfQ (JTTOyyoV
filled
6t,0VC,
KCli
syvingo with
and put
it
and
mourn
TTOOariVSyKaV
they brought
aVTOV
Jt
Tip-dTOlJiaTl.
to [his]
30
OTB
mouth.
When
Kai
;
Q^p
tjierefore
'iXajSeV TO
"took
^
O^OQ ^6
,
nnisned;ana
'the 'vinegar
and
,
.,
.,
he bowed his head, and ghost, p:ivo up the 81 The Jews therefor'-,
K\h>ag
,
TTfV
.
KE<f>aA7]V
TrapsCWKEV
he yielded up
< .
TO TrVEU/Ka.
[his]
,
,
31 Ot
The
~
head
n
^
spirit.
bo(auseit was thepreparation, that the hodies should i)Ot rem.lin upon the cross on the . bbath day, (for that
^
ovV
ajjiercfore
loVOaloi,
<
IVa
^irj.flElVTJ
tTTl
TOV
the
cross
ffraVpOV
r]v," was,
Ta
the
awfiara
bodies
,
,
'Jews, -
that
'v
-
on
TrapaaKEVi]
o/d
'
>
>t[it\
it
rit'.yap
*
cabbath
day was an
the
,
hi!;h dny,) besouifht Piliite thnt their logs rn ipht be broken, aud
f/ia<
lUtyaXjj
^gxaaK,
..
r/ jyjUf
pa ^tKEivov
'that
-.
,>'"*
sabbath,
n
(for
>
was
Pi-
btt
'day
.1
'
iva
KaTfaywiTiv
"sabbath,) ~
.
requested
'^
^ '
KUi and
first
a-
"
'
32 fjXOoV
Came
oiv
f^ltV
TTpWTOV KaTSn^aV
and of the
when
rd
Kai TOV
33 kmJs
but to
him
i
' rjSij
ij
'
Aeyovcra lt.
6
j^(,a0j}Tr)S
" triroyyoj' o^v fieCTOvrov ( oJ^ l.TTiAW. therefore full of th vjiiegar, ^hyssop LTTi A. iicetioj e. iTKivri fiv placed after 'lovSatot XTrA.
.
iSe
GLTTrA
rov Tl o^ows
'
t.
Trai'ra
xxTCTMirta (vcrajTra)
I,) .1
spon^O
rrapa-
[6]Tr; -netAdrov
"^
o "Itjctovst.
T.
''
y eTrel
(ruva-TavpuOevTOi lttta.
'
XIX, XX.
Tov
'lijrrovu Ju^us
JOHN".
tXOSvTEQ,
aiirov
his
245
li
slSov '^aVTOV li^rf TsOvrjKOTa, BUS, and' saw that ho was dead already, they already was dead, he hKviug come, when they sa^ brake not his frs
bJQ
to. ffKtXt]'
legs,
ov.KUTia'Cai'
they did not break
34
dW
but
arpaTiwruiv
soldiers
34 but one of the soldiers with a sjioar pierced his side, and
with a spuar
i^ijXOsv^^ forthwith came there out blood and water. .30 And he that saw it itopaKuiq fii^iaprvpiiKiv, ical bare record, and his u 35 Kal alfia Kai voojp. ha.s borne witness, and vocord is true: .lud he blood And he who has seen and water. knoweth that he saith a\rj6r) tri.e, thutye miglit bedXi]9i.vt) aiiTOV toriv / fiaprvpia, ^KaKilvog^^ olSev lieve. 30 For these and he knows that true witness, true ^his 'is tilings were done, that ravra h'a tlicsi'ripture shonlilbe Xtyei, 'iva^ vHeTg ^TTKTTEixnjTE.^^ 36 ycvro-ydp For Hook place 'these ^things that fulfilled, A bone ofhim may believe. ye he says, that shall not be broken. 'Ottovv.ov avvTpi(ii]<7ETai avrov. 37 And again another rr\T]pit)9y, t) ypaipf) shall bo broken ofbim. scripture saith, They Not a bone scripture might be fulfilled. t\\B shall look on him ov 37 Kai TrdXiv irepa jpacprj \iyei, 'Oipovrai eig whom they pierced. And again another scripture s;iys. They shall look on him whom
\6yxy
^ev9v^
side
pierced,
on
38 Merct-Sk
And
^t"
Tavra
these things
after
))pwT7]<Tev asked
tov "TTtXarov"
Pilate
and
(from
'
ApLfxaQaiaq,
Arimathsea,
fear
tov
^id
through
'iva
TOV
'Ijjffou* of Jesus :
Ptov
'IrjaovJ^
of Jesus.
39
o iXOuJv rrpog '^tov 'irjaovv^^ vvKTog Jesua bearing a mixture by night at first, who came to civ apvpvijg Kai dXorjg'^oJtyeV' XiTpag ficarov. 40 'iXalBov
of
sus: and Pilate gave liim leave. He came therefore, and took the body of Jesus. 39 And therefore and there came also NicorjXOsv.Se Kai 'NiKodiji^og, demus, which at the Jesus first came And came also Nicodemns, night, andtobroughtby a To.irpCJTOv, <ptp(ov fxiyna mixture of myrrh and
38 And after this Joseph of .Vriinathcea, being a disciple of Jesus, bu j secretly for fear of 'Ijjctou, KEKpv/ifjth'OQ.Si the Jews, besought Piof Jesus, but concealed late that hemighttake aw^-ia nway the body of Je'6" 'Iio(j))(p Josejih
dpy
to
away
the
body
""rAOfv" He came
oiv
Kai
myrrh
a<x)f.ia
and
aides
about
about an hunpound loei'jht. Then took they tlie They took therefore body of Jesus, .and
aloes,
dred
40
wound
as the
it
in
lincu
TO
the
TOV
body
'li}(J0v, of Jesus,
oOovioig
manner
of the
1
Jews is to bury. 4
Now
dpwfiaTCJV, KaOiljg
aromatics,
as
'iQog
a custom
^td^eir.
burial.
41
r]v.Sk
there
Iv r<p roTry
was
in
taTavpivQr}
in the place where he was crucified there was a gai-den and in the garden a new se;
he was crucified a garden, pulchre, wherein was never man yet laid. Ovd'tTTtJ-OvSaig tTkBr}. 42 There laid they JeKKZC iv T(p KfjTTIf) fiVJ] flElOV KOlVOVj iV tp was laid. sus therefore because a -tomb 'new, iii \\hich no one ever and in the garden
Now
the
place
42 tKU
tyyvg
near
dtu Ti)v TrapaaKivifV twv Theio therefore on account of the preparation of the
ovv
'lovSaiwv,
Jews,
on
because
ijv
hand.
was the
they laid
Jesus.
'/
20
comes
the
Ty.^f
But on the
early
MaydaXr]vi)
Magdalene
of
XX.
the
Mary Magdalene early, ovarjg Eig to jxvr]pHov, Kai (iXsirei when it was yet dark,
^being to
week
Mary
the
'it
the
tomb,
sk tov- fivrjueiov.
tomb.
unto the sepulchre, and and sees seeth the stono taken oHv Kai aw.iy from the sepulrps\;ei She runs therefore and chre. 'JThen sherunneth,
iJ.a.9r}Triv disciple
Simon
the
imcn
Peter
and
to
the.
other
ctiev
"^
ij^>j
avTOV TTrA.
f$^\Oev
evfliij
TTrA.
e n-io-TeuTjre T.
^ lleiAaTOt' T.
" ripav T.
6 LTTrAW.. to
.
6 LTrA.
'
K<x\
clso'GLTTrAW.
'
ITciAoTOS
T.
<rii>ti.a
T.
p ovtov of
him
LTrA
avroif
LXIrAW.
' utt
GLTTrAW.
-t"
V W.
llcuKaiJ. T.
240
^^'
QANNH
2.
XX.
chre,
"HpUV TOV KVplOV *0'^^' 'JriaOVg, Kui XsjH aVTOtg, r'it>runto"them'''i'hey 'Jesus, and eays to them, They took away the Lord hJ.Tu taken away the '^^o ^loved Lord out of the sepul^Qy uvjlUHOV, KOi OVK.oWaUtV iroV WtlKav aVTOV. J^f
, c i.\. whore they have laid ' 3 Peter there- 3 'E^)X0fl'
'^
1
v tomb,
j and
we know not
i
j.
_u where
uhim.
him.
c:imc It^l other disciple, and A that Yu'"^.i, , to the sepulchre. f(g TO flVTHlBlOV' 4 irpBXOV.St 01 SvO OfiOV' ^Kui (V ciWoQ 4 So they ran both toand the to the tomb. \nd ^ran 'the ''two together, other folhor and the other /. / -.^t' disciple did outrun Pe- ^aur]Tr]Q ^pOfopajliV Ta\lOV TOVlilTpOV, Kai TjXOev TTpuiTOC, ter, and came first to ran forward faster than Peter, and discfple came first the sepulchre. 6 And , , ' n\ ' n he stooping down, and Eig TO fivffjx^iov, o Kai TTapamixpag pAeTTfi ^Kiifisva ra oyovta," looking in, saw the litomb, and stooping down he sees lying the linen clothe tathe neu clotiies lying yet ' , , - ~\ a y i ^' c " tt' wenthenotin. 6Then OV USVTOL (l(Tt]M(V. O tpX^'^'O^ OVV ^ Z,lflU)V llirpog QKOAOVcoincth Simon Peter 'not however 'he '^entered. followComes then Simon Peter foUowing him, and rt~ > ~-\ n > ~ ~ n ra avr<ft, KOI iiarJAVSV tf TO flvrfl^SlOV, KOI Viiopei went into the sepulhim, chre, and seeth the li- ing and entered the into the tomb, and sees neu clothes lie, 7 and ' n' n \ ~ j' OVOVIU Keifieva, 7 KOI TO ffOVOapiOV O ^V (TTl TtJQ KKpaAfig the napkin, that was Tbead and theliandkerchief which was upon about his head, not ly- linen cloths .-lying,
OVV
dWoQ
ypXOVTO
came
>,,
,
t\a
""
<
<
>
ii
'
"^V
>
'
>
>
'
i\
i%t)>~
but
fXETd with
-in
Twv
the
dOoviivv
linen cloths
Kelfievov,
lying,
aX\a x<^pk
'by 'itself
tv(>
'iva
'a.
Tonov.
^place.
8 TOTS
olv
el^nWiv
Kai
also
the
dXXp^ fia6r]Tii)g 6 i\9il^v TvpivTOg dg to fxvrjfifiov, Kai dcfv. saw'^^and^'beireted^ otl'sr disciple who came tomb, and saw first to the 9 For as yet they knew not the scripture, that ical iTTiaTevaev 9 ovSkiTio.ydp ySiiiTav Trjv ypa^-!]v, believed; ^''^ for not yet knew they the scripture, that f r^omThe deId.VThen the disciples went a^fi aVTOV 10 aTTJjXQoV IK "i'BKpWV avaCTtivai.
:
on
Went away to rise. own ''home '^Tl But >* behoves him from among [the] dead Mary stood without at oiv TToXlV TTpOg ^taVTOVg^^ 01 IXoOrjTaL 11 ^^^Qoi a". St the sepulchre weeping: therefore again BufMary to their fhome] the disciples. and as she wept, she ^ , y , t k \ "istooped down, and ei(TTr]KH irpog ^TO flV7] p,eTov'^ KAaiOVCra f4w." wg OVV into the sepuliooked '^weeping 'outside. gtood at the tomb As therefore
'
'
ii
the
7rapsKV\ptv Big TO fivrjfxeiov, Iz Kui Ueujpei cvo ayangels in white sitting, tKKaiBv, one at the head, she wept, she stooped down into the and beholds two antomb, ,v >>' fvnd the other at the < ~ ^. ^ ,., feet, where the body ,yt\ovg iv AEVKoig Kat)sc,ofxivovg, lya TTpog Ty KtqyaXy Kai eva lain, gels the .head and one of Jesus had in white sitting, one at t< 13 And they say unto ~ % ~ - 't j. ~ i o < -ii
chre, 12
,.,
-t^
>
',
/iv'
J^~
her,
Woman,
'"/Cat"
weepest
thm* ?
the
feet,
where was
'they,
lai,d
the Tl
body
of Jesus.
',
And
KXaiBig
AiyH
?
avToJg,
to them,
Ho "her
flpav
Woman, why
weepest thou
She.s.iys
tOljKav TOVKVpiOV-IXOV, Kal-OVK.oUa TTOV my Lord, and I know not where they laid Because they took aw.ay
'^'"'Ol'-
**lf 1 ^'k *^s*^w*j'^*"" BUS standing.and knew not that it was Jesus. Qc^i^pfl
14
"'Koi''
*^"**
her
Woman,
thou? thou?
wliy
She, to be
t)ehold3
'hjeovg
Jesus
ttTTlV,
it is.
;
>vcepest scekest
'irjcovg, Tivai, Tl
'Jesus,
'oTl
,
supposing him
Ho "her ~
SoKOV(Ta
thinking
'
KXakig
i
Tiva
the gardener, Saithunto him. Sir, if thou have borne him hence,
tell
E/fflVlJ
gj^g
,
>
1
if
i
says
> \
to him.
//
>
Sir,
n
>
me where thou
(TV
o (pacTTauag avToi',
BiTTS fioi
hast laid htm, and I will take him away. lejesussaith unto her, Mary. She turned her" b.te'L.
avTov
iiim
,,
apw.
,_
off
him,
'
teU
'Says
me
TTOV 'avTov- tOrjKag'" Kayut where him thou didst lay, and I
'
'to "her
T
'Jesus,
Mary.
'
Turu-
l(o (JLvrineita
6 OLTTrAW.
-<^ Kai also TrA. o^dvia Kii^Lva^L. OLTTAW e^<i) KKaiovtra TfrA ; efu) L.
TO.
>
"
6 LTTrAW.
"
Kol
B
avTOVS TTr.
T.
<*
&t}Kai
avrov GLTTrAW.
6 LTTrA.
Kai QhTiiAVf
"
Mapia^
T.
Mopioi^ TTiA.
XX.
cpeiaa inivri og round she
J
Xkyn
says
''6"
N.
J[;^J;
247
R"fbbM,\"' wh?ch
is
Rabboni,
that
,
to say,
>
Cnichcr.
is
to'say.Maato'r. 17Je-
'Iijoroi'd
,1 'Jesus,
utttov,. ov7ru).ydi ' .XT ^ , 'Not "e 'me Houch, for uot yet
Mn
uov
TrOpfVOV.Sf
^ut go
to
npoc rove
t^
my
tiOV,
ICai
dm
^
mj^Aerf
I
^oreWen 'i^^.^X^'^j'^l'^:^
(Cai
unto
my
Father, aud
Vuy,
,
and
^
siy
ascend
my ^
FaUv
^
^^d
'Comes
my
iraripa.VflwV,
your Father,
mn/r
.,
Kai
and
^ \
OeuV-j-lOV
my God
>
18 Epx^rai
"'mapia
'Mary
,
II
<
1.
ri
MaycaXijvt) "aTrayytAAovaa"
^Magdalene
,
,
.=the
1,
bringing word
Tnvra
eiTreV
avry.
on
"
W Vvffrjg.OVV
It b:ing therefore
>(,.
eTeiling
.
~./
,,
ry
.^.^
flia
first T
VvpwV
dooi'B
ng..
fear
the
,i~u
JD-
/cat
TwV
the
and
<
.'
-
~
<
I!?''
tlU
assembled,
'
through
'
\OV0ai\x)V,
Jews,
tjAUev O
"came
'^ /I
'I
"
tart]
stood
eig
in
to
the
>
had and spoken these things unto lier. 19 Then the same day at evening, being tlio first day of the week, when the doors were shut where the discipies were assembled for fear of the Jews, came Jesus and stood in the midst, and saith nto them, Peace be 20 And unto you.
disciples that she
sccu
''''
the
Lord,
^'^
^^
Htffov, Kai XkyH avTolg, Elprfvr] vfuv. midst, and says to them. to you. Peace
iSei^Ev 'avrolg Tag x^'ipag Kai r>)v he shewed to them the hands and the
(Tav
Km
of himself.
^Rejoiced
civ oi fiaOrfTai idovTtg tov therefore 'the "disciples having seen the
*6
'l/(T0U|f"
KVpiov.
Lord.
21
dinv
ovv
^Said 'therefore
avTolg
*to
jUf
^them
'Jesus
KaOutg
:
dwkaTaXKev
'has "sent 'forth
"f^^a
as
me
Kayd)
I also
TTEUTTW
send
vudg.
you.
22 Kai tovto
'And
J,his
(.ItTUV
haTi'ig eaid
iv(pVfft)aEV, Kai Xsyl aVToXg, ho breathed into [them], and says to them.
AdjSeTt
Receive [the]
TrveVfia
'Spirit
ciyiOV.
'Holy:
remitted^""to'^thcm
:
23
aVTol[g' anrf whose soever s/n.? ^d<pievrai^' ye retain, they are r<p they are remitted to them ^ ^, ^ , tamed. 24But Thomas, 24 Owfxag.ce, etg tK one of the twtive.caii^av".Tivci)v KBKpaTrjVTai. KpaTrJTf., But Thomas, one of <^d Didyraus wa:s not of whomsoever ye may retain, they have been retained. with them when Jesus ,., TtoV CWCeKa Xeyouevog ALCVflOg, OVK.nV .jIBT aVTWV OTE came. 2.";Tbe other was uot with them when disciples therefore said twelve Didymus, the called
of
UjiapTiag,
sins,
.,^,,,.
'"6^^
,^
r]X9ev 'came
1-,
/
'hjaovgi.
'Jesus.
,
25 eXeyov
/
-
We
have seen
-
the
>
Xord.
~
^
Taig.Xp(TlV.avrOV tov TVTTOV TUJV TJAUV, Kai the mark of the nails, and his hands
'
a\Xoi.jua0r/7-a(,' seen the Lord. But he Misciples, said unto them, Except 'other y 1 shall see in ills liands "i' O.de elTrev avTOlg, haV-flTJ lOW IV thepriut of the nails, Unless I see in and put my finger into But he. said to them, ~ "\ ^ liJ,^ paAw xX CUKTV- the print of the nails, ^TOV ^^,. ..
o'l
oiv
T
avT<^
>
'
'
>
put
'finger
my
into the
marjc
of the
and
put
2(5
my hand
And
Kai
add
after
"days"
ug Trjv.TrXavpdv.avTOV,
his side,
ov.ftri
TnaTEvaoj.
Kaij[Z9'?yuspag ^^^^.^^5^"^^^;^}*
p^^^
j}jg
not at
all
wiU
I believe.
OKTU}
'eight
TToXiv
*gain
i)aav
iaio
oi.fiaOrjTai.avTof),
'his 'disciples,
Qwfidg
Thomas
fiiT
^but,
and stood
were ''within
Jesus,
with
I'ottj
'j.vtCjv.
them.
>
doors
stood
[L]TTrA. _P tcoj' LITijA-W. tiopafco I have seeu TTrA. ayye'AAovcra LTTrA. ^ o Kai t) Tas xfipa<; Kai Trjv TrAevpaf avToli LTTrA. Kai ( " a^euii/Tai they have been remitted Lirr. iav L. IrjcroDs (yead he said) TTr[A]. mov Tijy ' /xov TOV Sa.KTu\ov T. y Tonov place lt. 6 i/iTi A. x^'P** I"'''*'
'E^poioTi in
Hebrew
>
6 LTTrA.
<>
CTvnjy/ici/oi LTTrA.
S-i'*^
^'^
*'" J
M^.^o^
midst
I Q A N N H 2. mi eZ^v, Eipi,v7j
XX,
vfuv. 27 EZra Xlya to you. Then he says
Kol and
iSe
see
XXL
Kui
and
and
TV e^M^,
to Thomas,
said,
Peace
Reach hither
tiiy fin-
c[)fp
TOV.SaKTvKov.aov
thy finger
wSi,
here,
rdg.xfioag.fiov
^ handl'f an.f reach bi^ ^""/"er ther thy hand, and rtjpe r^r.Yftpa.'crow,
myknds;
Tnv.TrXevpdv.uov'
KUI
Bc'tXe
iic
^-^
'^--'',
'"^l
,^^
but
...
P"' C'
.
^'
ujj.yivov
^e not
^
dTTiTrog,
unbolieviug-,
.,
oXXd
,
TTiarog.
believing.
,
,
Kal
and
''oH
unto
him.
Lord
and
my
My
God.
And
,
^answered
/
<
29 -Jesus saith unto 'Thomas and said to him, My Lord and' my God. -Says him, Thom.i3, because > , ~ v t' ~cii.t /-v Ar^ iwpaKag /IE, ^Oojua, TrtlTKTreVKag' thou ha-ot seen me, avTi^ ^_Q hjcTovQ, Oti thou hast believed: sto'him 'Jesus, Because thou hast sefti me, , Thomas, Ahouhast believed : blessed are they that / < . ? / /
'
29 Akyei
'
have not
and
j/sJ
fiaicapioi
blessed
01 they T?ho
^larevaavTSg.
Ijavo believed.
30Anci
many
Many signs truly did> in the presence of his disciples, which are (^ovg evujTriov in prestnco not written in this bus
other Jesus
.
30 IloXXa
fitv
oiv
Kal
ofXXffl
ar]ixua
-signs
.~)^
^'''
/3~e>~ii'^ Twv.fjLaarjTwv.^avTOv," a
~
^therefore "also ^
'other
> ovK.iffTiv
are not
(.TToirjaev did
o'lr)Je-
ysypafiwritten
of his disciples,
which
wit^'t^ty'emigh? f'^^^
believe that Jesus
is.
ry.lSt/3XVro^T<^.
this
31
TOvraM
6
the
is
ysypa^rac6
the
ij'iqg
book
'iva that
God'^-'^an^'thfft beiievlife
OTL
that
^o" 'lr]<Tovg
Jesus
,
kauv
ye
x.ptarbg
Christ
tov
Sou
Qeov,
Kai
of God, and
"iva that
TTiaTevovreg ^(i)r)v ^
believing
life
f X'/tc
iv
in
rtp ovofxari
may have
^name
avrov.
'his.
21 Merd
things' Jeeus
ravra
tAavepcjasv tavrbv
^manifested
'himself
icpavkpwatvM
And
Tiberias
v.'ise
at
-the
sea
(ffiov
i~v>' Zifiijjv
of Tiberias.
[iiimself]
thuS:
tt'
</-\~<
riig
he manifested
AiSvp-og, Didymus,
i
[sons]
Kavd
Cana
FaXiof Gali-
o/rnitniahleeTnd ^"^<fSr
the
SGiis
'^^
of Zebedeo
"'^^"^
^^e,
and the
''""o-
dfsci *Te3*
Shn'on
o^vrou ^ilo.
''^i*
"
Peter
I
sl^ith
unto them,
go
to
fish.
They Asyovcnv avTfii, 'EpxofieQa Kai i)uiug ^avv coi. ^'E^r)XQov 'we with thee. ^Come ''also They went forth They say to him, l^'w'ith thee. They went forth, and en- izai 'dvsjS/jffav" ug TO ttXoXov "'(vOvg,^^ Kal iv tKHVy Ty into the ship immediately, and during, that went up ^^'^
go a
fishing.
med?atel'^*'-"'a^ud^'that
thing. 4
morning
night they caught no- vvktI iTrladav oliSkv. But when the njght they took nothing.
Trpojtag.^f.
i)8x}
was
now
Btood on Irjaovg the shore but' the dis'Jesus ciples knew not that ,, _
c.ome, Jesus
:
itiyiaXov' ov
.../
shore;
And morning
, ,
already
j/'L
'^stood
the
it
was Jeans.
Then
iTjaovg toTiv.
Jfesus
,
c o
M AtyEi.
-'
<=
yoHuav
*knew
,.,
oi
paOrirai oti
,.
ovv
it is.
Tl irpOtTipayiOV tXiTE ; flf] have ye ? him, No. 6 And he food any B~.id unto them. Cast ~ t '\^ the net on the rigbt EtTTEV' aVTOig, BaKtTB ELg Ta Cast to the Bide of the ship, and said to them.
.,
^Says '^therefore ,.
. ., lr]<Tovg,
'Jesus,
>
^ llaicia,
r* b
Little children,
-^
ii
>
r\'
Ov.
No.
the
And be
net.
ship
Kal GLTTrAW.
>
6 GLTTrAW.
[6] Tr.
@(i>fj,a
OLTTrAW.
>
avTOV
i..
f jricrTevvjTe i;. ~r- b gltTfaw. (read the di.sciples) LTTrA. ^ ^ [kol] and -^ 6 'IrjcroCs (read he manifested) a ; 6 TTr ytl/O/aeHJ? breaking TTrW. OLTTrAW. .. evOus LTTrA. ' Ae'yei he says t. 6 xa. [p 'Ir}(Tovs3 L ; [6J lijcrovs Tr ;
-f [alcoi/ioi']
'
eternal
L.
O LTXrA.
eve^rjcrav
entered
P cirl LX.
XXI.
Kai
and
ivp{]aST. ye shall fim
JOHN.
"ElSnXov
They
the
oi'
249
avro
it
o{}p,
Kai ^ovk
and
no
fishes^
cast therefore,
tVi" longer
iXicilcrat
ye shall
find.
They
to draw
'i'(TXi'<Tni'"
7 Xsyei
Sayg
ovv
therefore
cast therefore, and uow they were not; able to draw it for the umltitude of fishes. 7 Therefore that disciple
i]yaira b'\r\G0VQ
'
ri^V Tp(j},
to Peter,
Jesus
loved
iariv.
'it is.
"Zifiuiv
Josus
the Lord.
Simon therefore
Simon
Tov
[hie]
^v.ypp yvfivoq'
for he
Kai tjSaXEV
and
oaSst
was
naked,
tUvTov
himself
iig
into
ttiv
the
QaXaaaav.
sea.
Peter hca; d that it was the Lord, he girt /i fisiur's coat unto him, (for ho was naked,) mid did cast himself into t:ic
,
aXXoi
other
fjiadijral
disciples
roJ
in the
ov.yap
for not
Ijcrav
ytjg,
land,
'aX\'" were
but
were they
from the
the
Trr)x<^v
StaKoa'tMV^
'two '^hundred,
cnrsl3i]<Tav
two hundred
fishes.
cubits,)
ixOviov.
of fishes.
.9
,they see of coals there, and fiifa laid thereon, an^ Kai dprov, bread. 10 Jesus saith a fire of coals lying and fish lyiug on [it], and bread. unto them. Bring of ye haTe lOXsyet di'TOig '"6" 'Irjcrovg, 'Ei'JyKare dwo twv dtpapiojv utv the fish whichllSimbn now caught. Says -to 'yiem fishes which Peter went up, and 'Jesus, Bring of the to land ETTidaaTe vvv. 11 'Avtj3t] ^ JiifKi/v TltTpog, Kai (.'iXKvcrav to drewofthe netfishes, an full great ye took and drew the hundix'd and fifty and just now. Simon Peter, Went up three: nnd for all there SiKTVov y|7ri Trig y^^," j-isffTov '('^Oiiwi/ fxeydXMv" tKaTov were so many, yet was
'Qg When
otfv
rrjv
the
yrjv
land
9As soon then as they were come tp jSXtirovffiv Land, they saw .a fire
on
net
to
the land,
full
'
o "fishes
'large
a hundred [an'!]
^Tr^vTr}KOVTaTpi(x)V^^ Kcn rorrovrwv oi'rwv ovk.LctxktUi] to 12 Jesus saith unto them, Come and dine. fifty three and [though] so many there w.ere w.is not rent the And none of tlie discidiKTVov. 12 Asygt avToXg ''6'' '\r]aovii, AiVT(. dpi(JTiiaaTe. ples durst ask him. Who art thou ? knownet. 'ji'sus. Come ye, dine, ^Says ^to ''them ing that it was the ovS^lg.'^Se'^ tToXfia twv fiaOrjTwv liiTdcai aliTOv, 2v Tig Lord. 13 Jesus thpn But none him, "vunturod 'of '^the ^Thou 'who Cometh, and taketh ^disciples to ask bread, and giveth. el ; eldoTEg oti 6 Kvpiog tcrriv 13 ipx^rai '^oi'v 6" Irjaovg them, and fish likewise. 14 This is now ^art? knowing that the Lord 'Jesus '^Comes ^therefore it is. the third time that Kai XajufSdvei tov dpTov Kai SiSojmv avTolg., Kai to 6\l/dpiov Jesus shewed himself tri his disciples, .'iftor fish and gives takes the bread and to them, and the
;
Ofioiwg.
in like n-v-iner.
14 tovto
This
[is]
i'jS)]
TpiTOV
now
Tol^fidSijTa'ic.'avTOv''
to his disciples
iyepBeic
having been raised
''says
Ik
veKpiov.
dead.
that he wasrison from the dead, l.'i So when they had dined, Jesus s.aith to Simon Peter, Simon, son of .Ton.'is,
lovest thou me more than these? Ho saith liim, Yea, Loni thou knowest that I
;
from among
*Simou
[the]
15 "Ore When
^iixiov
"Nai,
Yea,
ovv
^Peter
;
'Jesus,
s'lhjvd,"
dyairag
lovest thou
ju? ""TrXfTov"
rowT-wv
m"
more
than these?
He saith love thee. Afysi avTtfi, unto him. Feed my He says to him, lambs. 16 He saith to
avrcfi. to him,
liim again the second time, Simon, son of Jonas, lovest thou me ?
olSag
oti
Aeyet He says
16 A^ya
He
fie
;
avTCJi
to
irdXiv
agaiu
hvnpov, Yi/uwv
a second time, -Simon
thou knowfst
s.ays
him
s'lwi'a,"
[son]
dymr^g
Atya
me? He says
Kvpif
Lord;
av
oldag
thou knowest
^sheep
AtyH
He
avTip, Yloifimve
Shepherd
rd '7rpo/3ard"
says to him.
"
OVKeVi
fie
GLTW.
LTTrA.
icrxvof LTTrA.
'
_ ovc a ovv 6
;
iJ.eya.Xojv
" [o] Tr
^
1+
'
6 LTir^.
l"
[0] Tr.
e 'loicii'ou
John
LTi
"Iwdvvov TA.
jrAeoi'
LTTcA.
Trpo^ctTia
250
unto iiim
the
third
' ^ Jo?*^V u'"et tbou'me? ^'^^ Vvlvv was ijri&ved be- \f~iQ wf Cjius^.- Iv; said uuto him affection for me ihi? tliird lime, LoTe^t
I 2
NNH
^'^^
2,
^[fiiuv
XXI.
''Iwva,
[soa] of Jonas,
J/Tre;/
,
rpiTOV,
third time,
(pt-i
'' ''''"
Simon
bast thou
"EXvKTJfQl]
6 IlsrpOg
'Peter,
. ,
Ori
.
avrt-J
-to
,
TO
the
,
'Was
'grieved
"
because he sid
,
bim
' tlioumc? Audheaid rpiTOV, ^iXhq fJ.B ; unto him, Lord thou third time, Hast thouaffection for me ?
'(Cai" ""{iTTSJ/
atTy,
to him.
Kl'plf,
Lord,
"fft;
kiiowcsc
all
things;
1
tiiou
knowtst that
TiavTa ^oloai^'
all
<jv
;
,., yivwoKHq
Tcnowest
and
said
thou
,
OTt
, -, ,
,
0tAw
at.
Asyei
"Says
hwp.
avT<i)
^to
,
,
.,,,. 0
*him
aOl,
thiug^jiowest
b/CJOUt;,"
'Jeaus,,
>, BoGKE
Feed
^
thou
Ta-^TTpopaTa'-flOV.
,_
.
my
VttJTtpOQ
sheep.
verily
,
wast thou thou girdi.lst tliy:-eif, and walkedst Tviulhor thou would<!st: hut nben thou Bhalt bo old, thou fhait stretch forth thy hanJs, ntid another shall gird thpo, and
AVhen jomig,
MyU)
OTt
VQ
thyself, and thou wast younger ,. " , ?> n > oTav.dt yr]paayQ SKTTtpitTTaTEiQ oTTov ridiAtQ' where thou didst desire but when thou shall bo old thou shalt walkedst ^ ~ " y ' "x \ q t TtVtlQ TttQ-XtlQaqMOV, KOI aXKoq V 4w(T,' KUl OlOtl and anothei- thee shall gird, and bring [thee] thy bauds-, etretoh f ortti
x say
to thee.
When
CtaVTOV,
'
KUl
>
'/
">
li
OvMXtig. thoif wo.Udes'l'''no" OTTOV where thou dost not desire. I'J This spake he, sig-
19
ToVToM
But
this
tlntV
he said
CTJfiaiviOV
signifying
TTOKft
by what
TOVTO tlTTWl' \kytl aVT<^, TOP QtOV. So^aOtl ho^sllouldy'oHfy^God! SciVaTiiJ And this baring said he says to him, God. death he should glorify And when he had spokcu thia, he saith un- AKo\ov9il UOl. 20 'EwiffTpaibtiQ^Ci^^ 6 UtTOOQ (SXtTTil TQV r* ' to hini, Follow me. . ^ ,, i, . u r> . .i Peter But having turned sees the Follow me. 20Theu Peter turning about, seeih the disci- uaQiiTriv ov TiyaTra o'lncovc aKoXovQovvra.oc Kai av't~tait '/ , pie whom Jesus loved ",..'' ,, , ,, \, if who aUo reclined Mesus following, whom 'loved following; which also disciple leaned on his breast at ly ^^ 'dtiTTl'M tTTl Tb.aTr\QoQ-aVTOV Kai t'lTTtV, KvOlt, TIQ tOTlV supper, and said.Lord, ^' who is it and said, JLord, his breast eupper on ^^ which is he that be-^ ^ ,^ trayeththce? 21 Peo TTCtpatl^OVf fff, 21 ToVTOV ^ ICOIV O IlSTpOQ Xsytl Ttfj IjJter seeing htm aaith ^,j^ j delivering un thee ? says =Him "seeing 'Peter to Jeto Jesus. Lord, and , what iAaH this man aov, Kvpit, \i)aovq. ol'TOQ.oi T ; 22 Atyti ovTt^ dvf 22 Jesus saith g^, 'Jesus, 'Says Ho *him If Lord, but of this one what uiJlo lum. It I will ,. , / , / TrpOQ at ; that he tarry till I aVTOV OV OtXtt) fitVtlV tU)Q lp\Ofiai, Tl come, what !4- <A(ii to ^^.i^ thee? "Thou what [is it] to till I come, 'I MesLre to abide thee? follow thou me. , . ^ t , r, oo 'T^y-\ n w" \' u 23 Then went this >.'<y- ^aKoXovUti /XOl. 2o bjt,r]XotV OVV ^U.AOyOC.OVTOg" tig iug abroad among the this word Went out therefore among 'fo^ow me. that that brethren, > ./.,-. n n t ^Kai disciple should not TOVQ aCt\<l>OVg, Oti O.^uUrjTIjg.tKtlVOg OVK.aTTOVVriaKtC dii.: yet JesHs said not However does not die. brethren. Thai that disciple the unto him. Ue shall not ,, c< n > ~ , >w' tr
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