MATT. MARK LUKE JOHN VIII. Deut. 17; 6. elder, even to the last and Jesus alone was left, 12 Again, therefore, Jesus spake unto them, saying, "I am the light of the world: he that followeth me will not walk in darkness, but shall have the light of life." 13 The Pharisees therefore said unto him, "Thou bearest testimony concerning thyself; thy testimony is not true." 14 Jesus answered and said unto them, "Though I bear testimony concerning myself, my testimony is true; for I know whence I came, and whither I go but ye know not whence I 'come, or whither I go. 15 Ye judge according to the flesh; I judge no man: 16 and yet if I judge, my judgment is true; because I am not alone, but I and the Father that sent me. 17 Now even in your law it is written, that the testimony of two men is true. 18 I am one who bear testimony concerning myself, and the Father that sent me beareth testimony concerning me." 19 They said therefore unto him, " Where is thy Father?" Jesus answered, "Ye neither know me, nor my Father: if ye had known me, ye would have known my Father also." 20 These words he spake in the treasury, while teaching in the temple: yet no one laid hold on him; because his hour was not yet come. 21 Jesus therefore said again unto them, "I go away, and ye will seek me, and will die in your sin: whither I go, ye cannot come." 22 The Jews therefore said, "Will he kill himself? because he saith, 'Whither I go, ye cannot come."" 23 And he said unto them, "Ye are from beneath; 1 am from above: ye are of this world; I am not of this world. The passage beginning with the last verse of the viith chapter, and ending here, is marked by Griesbach as of doubtful authority. Lachman entirely omits it, as does Granville Penn, who argues earnestly against its genuineness. It is wanting in several ancient and valuable testimonies; and in others it appears with considerable variations, and even in a different place. Scholz however decides in favour of its genuineness. Kuinoel states at great length the arguments for and against it; and gives his judgment, though less decidedly, on the same side as Scholz. The internal evidence is strongly in favour of the authenticity of the record; and the external evidence preponderates for its genuineness. Whether or not actually written by the Evangelist, it may, I think, be rightly regarded as recording his testimony. MATT. MARK LUKE JOHN VIII. ακούειν : 24 I said therefore unto you, Ye will die in your sins for if ye believe not that I am he, ye will die in your sins." 25 They said therefore unto him, "Who art thou?" And Jesus said unto them, "That which I told you even at the beginning. 26 I have many things to say and to judge concerning you but he that sent me is true; and those things which I have heard from him, I say unto the world." 27 They understood not that he spake to them of the Father. 28 Jesus therefore said unto them, "When ye have lifted up the Son of man, then shall ye know that I am he: and I do nothing of myself; but as my Father hath taught me, I speak these things. 29 And he that sent me is with me the Father hath not left me alone; because I always do those things that please him." 30 While speaking these words, many believed on him. 31 Jesus therefore said to those Jews who believed on him," If ye continue in my word, ye are my disciples indeed; 32 and ye shall know the truth, and the truth will make you free." 33 The Jews answered him, "We are Abraham's offspring, and were never enslaved to any one: how sayest thou, 'Ye shall be made free?'' 34 Jesus answered them, “Verily, verily, I say unto you, Every one who committeth sin is the slave of sin. 35 Now the slave abideth not in the house for ever: the Son abideth for ever. 36 If therefore the Son make you free, are seeking to kill me, a man who have told you the JOHN VIII. desires of your father ye are willing to do. He was : • Lit. he shall not see death for ever, El Tov alva. + nyalianaro. This verb denotes joyous exultation. Kainoel, like Schleusner, explains it here, joyfully desired, "lætabundus optabat."-" And he saw it afar off," might express Kaι Eidɛ : see Hebr. xi. 13. i Or, Before he becometh Abraham, (i. e. Father of many nations). For the grammatical construction of this clause, see ch. xiv. 24. The next clause is rendered as in John iv. 26. viii. 24, 28. ix. 9. xiii. 19. xviii. 5, 6, 8. The common text has this addition, "going through the midst of them, and so passed by." Griesbach rejects it from his text: Scholz retains it: Lachman inserts it in brackets. SECT. III. Miraculous Cure of the Blind Man: Our Lord's Subsequent Discourses: The Good Shepherd, &c. MATT. MARK LUKE JOHN IX. 7 AND as he passed by, he saw a man blind from birth. 2 And his disciples asked him, saying, "Rabbi, who sinned, this man, or his parents, that he was born blind?" 3 Jesus answered, “ Neither this man sinned, nor his parents: but it is that the works of God might be made manifest in him. I must work the works of him that sent me, while it is day the night cometh, when no one can work. 5 While I am in the world, I am the light of the world." Having said these things, he spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay, and said unto him, "Go, wash in the pool of Siloam," (which is, interpreted, Sent). He went therefore, and washed, and came away seeing. The neighbours therefore, and they who before saw him that he was a beggar, said, "Is not this he that sat and begged?" Others said, "This is he:" and others, "It is like him :" he himself said, "I am he." 10 They said therefore unto him, "How were thine eyes opened?" He answered and said, "A man called Jesus made clay, and anointed mine eyes, and said to me, 'Go to Siloam, and wash:' and I went and washed, and I received sight." 12 They said therefore to him, "Where is he?" He saith, "I know not." : 13 They bring him to the Pharisees that aforetime was blind. 14 Now it was the sabbath when Jesus made the clay, and opened his eyes.* 15 Again, therefore, the Pharisees also asked him how he received his sight and he said unto them, "He put clay upon mine eyes, and I washed, and I see." 16 Therefore some of the Pharisees said, "This man is not from God, because he keepeth not the sabbath." Others said, "How can a man that is a sinner do such miracies?" And there was a division among them. 17 They say again to the blind man, "What sayest thou concerning him, because he hath opened thine eyes?" And he said, "He is a By the Law this eighth day was appointed to be a sabbath; as was also the first day of the feast of Tabernacles. See Lev. xxiii. 35, 36, 39. MATT. MARK LUKE JOHN IX. Θεοσεβής κύριε prophet." 18 The Jews therefore did not believe con- 31 : unto Moses: but this man-we know not whence he is." 30 The man answered and said unto them, ' "Why herein is a wonderful thing, that ye know not whence he is, and yet he hath opened mine eyes! Now we know that God heareth not sinners but if any man is a true worshiper of God, and doeth his will, him he heareth. 32 It hath never been heard that any one opened the eyes of a man born blind. 33 If this man were not from God, he could do nothing." 34 They answered and said unto him, "Thou wast altogether born in sins, and dost thou teach us?" And they cast him out. 35 Jesus heard that they had cast him out; and having found him, he said unto him, "Dost thou believe on the Son of God?" 36 He answered and said, "And who is he, Sir, that I may believe on Ev yap Tour. The force of yap may be shown by supplying a word, thus-Strange! for in this is a wonderful thing, &c. + Lit. from the age, EK TOU alwvog, i. e. from the remotest age, it hath not been heard. в |