R. V. better construction ; for πάντα ἅ is, strictly καὶ ἄμπελος ἡ φυθεῖσα, καὶ ἐγώ εἰμι ἡ 1 See note speaking, 'all things which,' and not 'whatsoever."1μλos eïgnxe.

on ch. viii.

32.

21. 102.

31. 113.

41. 120.

$ Catech. xiv. p. 145, A, sq.

-xаρñòv épу—" bring forth fruit," A. V.; "bear fruit," R. V.-more idiomatic. Nonnus,1

—τὸ δὲ ποικίλον οἴνοπι καρπῷ γειοπόνος βιότοιο πατὴρ ἐμὸς οἶδε καθαίρειν ἀρτιφύτοις πετάλοις, ἵνα μείζονα καρπὸν ἀέξῃ.

Ver. 3.

Ηδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον— Now ye are clean through the word," A. V.; "Ye are clean

already by reason of the word," R. V.—is best.2

11. 3.

2 See note on ch. vi.57.

'Now' where it stands in A. V. reads more like a conj. than like an adverb of time; but is always an adverb, and in this respect differs from vɔ̃v, which, though it never loses its meaning, is often used like 'now' in English as a conjunction. Aiá c. acc. also, is so rarely used in the sense of 'through,' which properly belongs to the genitive case, that the rendering of R. V. is not only best, but obvious.3 3 See note

Ver. 4.

-OUTWs oudé "no more," A. V.; "so neither,"
οὕτως

R. V.

"Neither'

Ifas-cannot-so neither,' of R. V., is correct,
it is assuredly not agreeable to the ear.
rather means not even,'' also not,' than 'neither,'
is indeed sanctioned by 'not' in 'cannot,' but oudé
which answers to ours. The sense appears to be, 'as
endowed with supernatural gifts, &c., can bear last-
the branch, &c.-so also not even you, My apostles,
ing fruit, except ye abide in Me.' Here A. V. is
probably a better rendering than R. V.

A. V. seems best; not only does men' read better than they,' but it is also a pure A. Saxon idiom to use 'man' or 'menn' for 'they,' Fr. 'on.' Nevertheless, in this very place the A. Saxon has hiz zadeniað þa, 'they gather them.'

Were it not for úμeïs xalagol kote at ver. 3, that
must be rendered 'ye are clean,' xataípes autó would
be rendered best 'he pruneth it.' We may here
notice with S. Cyril of Jerusalem5 that these words The sense of this passage is readily understood,
were spoken by our LORD when, around the city notwithstanding the want of connexion between 'he
καιρὸς τῆς τομῆς ἔφθασεν —ἆρα οὐχὶ νῦν ἡ γῆ ἀνθῶν is cast forth as a branch-and men gather them.
πλήρης; καὶ τέμνουσι τοὺς ἀμπέλους—Ξαν
θικοῦ τούτου τοῦ μηνὸς ἐνεστῶτος ;—ὁ μὴν—τοῦ πάσχα
—τότε τοίνυν γέγονεν ἡ σωτηρία—ὅτε τὰ ἄνθη ὤφθη,
καὶ ἡ τομὴ ἔφθασε κῆπος ἦν ὁ τόπος τῆς ταφῆς,

Nonnus,

—βάλλεται ἔξω

ἡμερίδων ὡς κλῆμα
καί μιν ἀναλέξαντες ἔσω βάλλουσι καμίνου

3

on ch. vỉ. 54.

4 See note on ch. v. 22.

-aitσeσ-"ye shall ask," A. V.; "ye ask," Ordained' would convey a false idea. The apostles

—xaì yevýσeobe—“so shall ye be my disciples," out 'may' reads here like the indicative; yet 'that,' A. V.; "so shall ye become my disciples," R. V.-like va governs he may give it you.' But airhonte is subjunctive.

Γενήσεσθε-ἀπαρτισθήσεσθε. παρατηρητέον οὖν ὅτι ὁ καρπὸν πολὺν φέρων, οὗτος ἀπαρτίζεται μαθητής του 25, &c. Euthym. XpioTou. Here yívoua is rightly rendered 'become;' for the long and slow process is 'to bear See note much fruit.'4

hh

kept,” A. V.; “ persecuted” “ kept,” R. V.— καὶ φράζειν, ὅσοι ἐμοῦ πώποτε ἀκηκόατε διαλεγομένου better. πολλοὶ δὲ ὑμῶν οἱ τοιοῦτοί εἰσι· φράζετε οὖν ἀλλήλοις —τὸν λόγον μου" my saying,” A. V.; “ my εἰ πώποτε ἢ σμικρὸν ἢ μέγα ἤκουσέ τις ὑμῶν ἐμοῦ περὶ See note word," R. V.-better.1

on ch. i. 1.

σε

τῶν τοιούτων διαλεγομένου· καὶ ἐκ τούτου γνώσεσθε ὅτι
τοιαῦτ ̓ ἐστὶ καὶ τἄλλα περὶ ἐμοῦ ἃ οἱ πολλοὶ λέγουσιν.

CHAP. XVI.
Ver. 2.

—ἀλλ' ἔρχεται ὥρα— yea, the time cometh,” A. V.; "yea, an hour cometh," R. V.

'Yea, a time cometh,' would be, perhaps, a better rendering than either. "Ωρα, which according to its possible Aryan etymology, means 'a season,' 'a period of time,' is used frequently, even in the New Testament, in its first meaning, as well as in its later one of 'hour.' Generally speaking, when it means a period of time, it does not take the article; but when it is put for 'hour,' it either has the article, or

—ἁμαρτίαν οὐκ εἶχον—“ they had not had sin,”
A. V.; "they would not have sin," R. V.-better.
The Greek, and the translation of it here and at
ver. 24, are each the only way in which the idea can
be correctly rendered in these two languages.
—πρόφασιν cloke,” A. V.; “ excuse,” R. V.
R. V. is more usual than A. V., yet considering
the radical meaning of πρό, πρόφασις is literally a a number, or some other expression in the context
saying or speech intended to cover an action; and to restrict pa to a single 'hour.' Thus S. Matt.
so it is more correctly rendered cloke' than 'ex. viii. 13, καὶ ἰάθη ὁ παῖς αὐτοῦ ἐν τῇ ὥρᾳ ἐκείνῃ— in that
'Excuse,' however, may often be best, as self-same hour,' at that very moment.' So also άò
τῆς ὥρας ἐκείνης, ch. ix. 22, from that very hour.
Again, ch. xxv. 13, τὴν ἡμέραν καὶ τὴν ὥραν,—ἕκτη,—

Hec. 336. e.g. in Euripides,3

4 See note on ch. i. 19.

5 1. 107.

πρόσπιπτε δ' οἰκτρῶς τοῦδ' Οδυσσέως γόνυ

καί πεῖθ ̓· ἔχεις δὲ πρόφασιν· ἔστι γὰρ τέκνα ὡς δεκάτη,—δώδεκα ὥραι,—ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται
καὶ τῷδε, τὴν σὴν ὥστ ̓ ἐποικτεῖραι τύχην.

Ver. 25.

1 S. Mark

ἐννάτη ὥρα,—ἦλθεν ἡ ὥρα, παρέλθῃ ἀπ' αὐτοῦ ἡ ὥρα, &c. In these and like passages ga is clearly hour.' But in e.g.1 ἤδη ὥρας πολλῆς γενομένης—ὥρα πολλή,2 vi. 35. —ἵνα πληρωθῇ —“that-might be fulfilled,” A.V.; ἔρχεται ὥρα and,3 ἔρχεται ὥρα καὶ νῦν ἐστιν, " that-may be fulfilled,” R. V.—better. ὥρα is clearly not hour, but time; so also,4 πρὸς s s. John ὥραν, ' pay, for a season,' 'a while,' not for an hour;' even in such an expression as,5 ὀψίας ἤδη οὔσης της ν. 28, 35,

--

Ver. 26.

2 S. John iv. 21, 23.

V. 25.

4 S. John

$ S. Mark

—μαρτυρήσει — “ shall testify,” Α. V.; “ shall ὥρας, ' the hour of evening, ἡ ὥρα is a definite hour xi. 11. bear witness," R. V.-better.+

Ver. 27.

—καὶ ὑμεῖς δὲ μαρτυρεῖτε “ and ye also shall bear witness," A. V.; "and ye also are witnesses," R. V. -See the Old Versions of this verse.

Nonnus, h.l.,5

—πολλὰ καὶ ὑμεῖς

ἀμφ' ἐμέθεν φθέγγεσθε δαήμονι μάρτυρι μύθῳ.

And Euthymius, h.l., καὶ ὑμεῖς μάρτυρες τῶν λόγων or every one who killeth you. That' does not
But S. Cyril takes μαρτυρεῖτε read so well after man as who, and follows too
in a future sense, Τὸ πνεῦμα τῆς ἀληθείας—μαρτυρήσει soon after that conj. Moreover, man' is not
περὶ ἐμοῦ· μαρτυρήσει δὲ πῶς; ἐνεργῆσαν γὰρ ἐν ὑμῖν — necessarily implied in πᾶς ; for it could be neither
μάρτυς ἔσεται δίκαιός τε καὶ ἀληθὴς,μαρτυροῦντος δὲ πᾶν nor πᾶσα. Πᾶς here means fevery one, masc.
τοῦ πνεύματος, συνεπιμαρτυρήσετε, φησὶ, καὶ ὑμεῖς αὐτοί. and fem.
Compare also the Greek of this verse with-7
ΣΩ.-μάρτυρας δ ̓ αὐτοὺς ὑμῶν τοὺς πολλοὺς

—δόξη λατρείαν προσφέρειν τῷ Θεῷ — will think that he doeth God service,” A. V. ; “ will think that

παρέχομαι, καὶ ἀξιῶ ὑμᾶς ἀλλήλους διδάσκειν τε he is offering a service unto God,” R. V.

6

in this case. Howbeit' also is less adversative than
but,' and seems to render better åλλá in this place.
—ὅταν ἔλθῃ ἡ ὥρα— when the time shall come,”

To do a service,' or to do service,' and to offer one's services,' are usual expressions of very different meaning; but to offer a service' reads somewhat strange, and is not so good a rendering of Aarpeíav A. V.; "when the hour is come," R. V. por pégev as A. V. This is one of the many in- The Greek here seems to refer to a particular hour stances in which it is an oversight to prefix the of a given day, since pa has the article; for this English indefinite, or more truly, the partitive article expression is more definite than petaι pa in ver. 2. 'a' to a Greek word without article; for a service' There it refers to a time when the Apostles in is not 'service.' Yet λargeía is 'service;' and can general, as a body, were to suffer persecution, and be rendered by a service' only under certain cir- this we know extended over a number of years. cumstances; as e.g. when qualified by an adjective; As, however, there must have been a beginning of 1 Tro. 823. thus Euripides,1

persecution, at a particular hour, different in date
and place for every Apostle severally, our SAVIOUR
here says, as it were to every Apostle separately,
when the hour of thy trial cometh,' or rather, may
come, 9, remember,' &c. The rendering 'the
hour' of R. V. is therefore better in this verse than
in ver. 2.

—ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον—" and these
things I said not unto you at the beginning," A.V.;

Ai λarpeia also means, not the services,' or 'ser-" but these things I told you not at the beginning,"
vices,' but the several parts of λargeía, i.e. 'rites R. V.-better.

and ceremonies' which included sacrifices; BEV
θεῶν Here sirov is well connected with pa and

1 Plato, suxaí Te xal λargelar as in Heb. ix. 6, and in Euri-exis, both definite expressions of time, and refers

Phædr. 49.

Phoeniss. pides,

4

222, sq.

ἔτι δὲ Κασταλίας ὕδωρ

ἐπιμένει με κόμας ἐμὰς

δεῦσαι, παρθένιον χλιδὰν,

φοιβείαισι λατρείαις.

Προσφέρειν also is said of θυσία, λουτρόν, i.q. λοιβή,

Electr. &c., e.g. in Sophocles,5

432, 6q.

• See note

on ch. i. 1.

—οὐ γάρ σοι θέμις,

οὐδ ̓ ὅσιον, ἐχθρᾶς ἀπὸ γυναικὸς ἱστάναι
κτερίσματ', οὐδὲ λουτρὰ προσφέρειν πατρί.
Seeing then the meaning of λargeía, and its con-
nection with προσφέρειν and with ὁ ἀποκτείνας, it
would seem as if the best rendering of λargelav
por pépe were either 'to do service,' or better, to

offer a sacrifice.'

But why is do rendered by the fut. indic.? 'When' in A. Saxon, Armenian, &c., governs the subj. like va; and here' may think,' the rendering of several of the Old Versions for cop, does not seem out of place.

Ver. 4.

'Aλλà tauta λeλáλnxa úμïv—“ But these things have I told you," A. V.; "Howbeit I have spoken these things unto you," R. V.-better.

to every particular which the Apostles would re-
member, as applicable to their particular trial, at
that time; whereas Aλáλnxa refers in general to
what the LORD had said.

Ver. 6.

-'-"but because," A. V.; "yet be

cause," R. V.-better.

-λλáλxa-" said," A. V.; "spoken," R. V.

better.

Ver. 7.

—ἵνα ἐγὼ ἀπέλθω— that I go away,” A. V.; "that I depart," R. V.-more correct.

But yú is lost in the translation. 'It is expedient that even I, your LORD and Master, on whom alone you trust, should leave you,' &c.

éàv dè πopevtä-" but if I depart," A. V.; "but if I go," R. V.—is a better rendering of wogeum.

Ver. 8.

—ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας—“ he will re-
prove (or convince) the world of sin," A. V.; "he
will convict the world in respect of sin," R. V.
'Convict' is clearly better than convince' in this

Maλéw6 is simply to speak, to utter; it is neither place; but λéxe Tepí is not 'to convict in respect so definite, nor so determined, as to tell,' which of,' a somewhat strange idiom; but simply to conmay be said rather of a particular word, circum-vict of.' The only similar expression in classic stance, or order, than of frequent conversations, as Greek that occurs to me at present, is,1 xaì cú 'toph. Plut.

1 Aris

574.

ad fin.

4 1. 42.

Ver. 10.

Ver. 15.

—ἐκ τοῦ ἐμοῦ λήψεται“ he shall take of mine,” A. V.; "he shall receive of mine," R. V.

It does not appear why A. V. renders vera by receive in ver. 14, and by 'take' in this verse. Aaußáva cannot be rendered here by 'take' as in ch. iii. 27, it must be 'receive,' otherwise it would imply that the third Person of the Most Holy Trinity would act of His own accord as it were with

-DewpeÏTe-" see," A. V.; "behold," R. V.-See out the knowledge or consent of the others. For alabove, ch. xiv. 17, &c.

-

Ver. 11.

though one with the FATHER and the Son, co-equal
and co-eternal with them, He nevertheless 'pro-
ceedeth from the FATHER and the Son ; πατὴς μὲν

— κέκριται -“ is judged,” A. V.; “hath been δίδωσιν υἱῷ, καὶ υἱὸς μεταδίδωσιν ἁγίῳ πνεύματι· αὐτὸς
judged," R. V.
γάρ ἐστιν ὁ ̓Ιησοῦς ὁ λέγων—ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ
τοῦ ἐμοῦ λαμβάνει, κ.τ.λ.

A. V. seems best. Κέκριται expresses that the judgment has been passed, and that, whether guilty or not, he is now judged. Moreover, R. V. renders. xExpiraι by 'is judged' in ch. iii. 18, q.v.; why then here by the pret. def.?

Ver. 13.

Ver. 18.

—οὐκ οἴδαμεν τί λαλεῖ — we cannot tell what he saith," A. V.; "we know not of what he speaketh," R. V.

This sentence, which is a better rendering than
-donyo-" he will guide," A. V.; "he shall A. V., reads less fluently. The more familiar ex-
guide," R. V.
pression, we know not what he is talking about,' is
Considering Him who said this, 'shall' may be inadmissible. But 'we wot not,' A. Sax., pe nyton,
would be a still better rendering of οὐκ οἴδαμεν,2
best; otherwise A. V. would be better.

—καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν— and he will show you things to come," A. V.; "and he shall tell

you the things to come," R. V.-better.

Ver. 19.

-xai Elev-" and said," A. V.; "and he said,"

'Things to come,' besides omitting the article, R. V.-better.
implies that the Comforter would tell naught but
things to come; whereas the article τὰ ἐρχόμενα,

Ver. 20.

-OTI XλαÚσETE-"that ye shall weep," A. V.;
declares that He will tell the things that are to "ye shall weep," R. V.-either may do; though,
come, whatever else He may communicate.
perhaps, R. V. is more correct in omitting or even

-avayyeλei-"show," A. V.; "tell," R. V.-in such a case as this.
here, and at ver. 14.

'Tell' does not seem a sufficient rendering; ' shall announce,' or 'bring tidings,' might, perhaps, be better. 'Avayyew means to bring back tidings from; and this is well said of Him who sees the future as if it were present. He shall come to you from heaven your distant home, and shall bring you thence tidings of things He has seen and knows, which to you are things to come and as yet unknown. Nonnus,4

—ἐσσομένων δὲ,

ὑμῖν εἰν ἐνὶ πᾶσι προθεσπίζει τέλος ἔργων.

Ver. 14.

-oveis-"no man," A. V.; "no one," R. V.
This is apparently more correct than A. V. Yet
it does not express the masc. oudeis; no one' being
applicable to man and woman as well. And comp.
-OTI EX TOŨ èμoũ Ta-"for he shall receive as ó, "whosoever," A. V., "every man," R. V., in
of mine," A. V.; "because he shall receive of ver. 2, with ouèsís, "no man," A. V., and "no one,"
mine," R. V.―better, éμè dokáσe-ti vetα, i.e. R. V., in this place. Are such alterations neces-
λαβών.
sary?

1 S. Cyril Hier. Ca

tech. xvi. p. 187, C., and

vi. p. 46, A.

2 See note on ch. i. 19.