Reference: New Testament
Easton
(Lu 22:20), rather "New Covenant," in contrast to the old covenant of works, which is superseded. "The covenant of grace is called new; it succeeds to the old broken covenant of works. It is ever fresh, flourishing, and excellent; and under the gospel it is dispensed in a more clear, spiritual, extensive, and powerful manner than of old" (Brown of Haddington). Hence is derived the name given to the latter portion of the Bible. (See Testament.)
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And the cup, in like manner, after supper, saying "this cup is the new covenant in My blood, which, in your behalf, is being poured out.
Fausets
(See BIBLE; CANON; INSPIRATION.) hee kainee diatheekee. See Heb 9:15-17; 8:6-13. The Greek term diateeeekee combines the two ideas "covenant" and "testament," which the KJV gives separately, though the Greek is the same for both. "Covenant" expresses its obligatory character, God having bound Himself by promise (Ga 3:15-18; Heb 6:17-18). "Testament" expresses that, unlike other covenants, it is not a matter of bargaining, but all of God's grace, just as a testator has absolute power to do what he will with his own. Jesus' death brings the will of God in our favor into force. The night before His death He said "I appoint unto you by testamentary disposition (diatitheemi) a kingdom" (Lu 22:29). There was really only one Testament - latent in the Old Testament, patent in the New Testament. The disciples were witnesses of the New Testament, and the Lord's Supper was its seal. The Old and New Testament Scriptures are the written documents containing the terms of the will.
TEXT. The "Received Text" (i.e. the "Textus Receptus" or TR) is that of Robert Stephens' edition. Bentley (Letter to Wake in 1716 A.D.) said truly, "after the Complutenses and Erasmus, who had very ordinary manuscripts, the New Testament became the property of booksellers. R. Stephens' edition, regulated by himself alone, has now become as if an apostle were its compositor. I find that by taking 2,000 errors out of the Pope's Vulgate (i.e. correcting by older Latin manuscripts the edition of Jerome's Vulgate put forth by Sixtus V, A.D. 1590, with anathemas against any who should alter it 'in minima particula,' and afterwards altered by Clement VIII (1592) in 2,000 places in spite of Sixtus' anathema) and as many out of the Protestant pope Stephens' edition, I can set out an edition of each (Latin, Vulgate, and Greek text) in columns, without using any book under 900 years old, that shall so exactly agree word for word, and order for order, that no two tallies can agree better. ... These will prove each other to a demonstration, for I alter not a word of my own head."
The first printed edition of the Greek Testament was that in the Complutensian Polyglot, January, 10, 1514 A.D. Scripture was known in western Europe for many ages previously only through the Latin Vulgate of Jerome. F. Ximenes de Cisneros, of Toledo, undertook the work, to celebrate the birth of Charles V. Complutum (Alcala) gave the name. Lopez de Stunica was chief of its New Testament editors. The whole Polyglot was completed the same year that Luther affixed his 95 theses against indulgences to the door of the church at Wittenberg. Leo X lent the manuscripts used for it from the Vatican. It follows modern Greek manuscripts in all cases where these differ from the ancient manuscripts and from the oldest Greek fathers. The Old Testament Vulgate (the translation which is authorized by Rome) is in the central column, between the Greek Septuagint and the Hebrew (the original); and the editors compare the first to Christ crucified between the impenitent (the Hebrew) and the penitent (the Greek) thief!
Though there is no Greek authority for 1Jo 5:7, they supplied it and told Erasmus that the Latin Vulgate's authority outweighs the original Greek! They did not know that the oldest copies of Jerome's Vulgate omit it; the manuscript of Wizanburg of the eighth century being the oldest that contains it. Owing to the Complutensian Greek New Testament not being published, though printed, until the Polyglot was complete, Erasmus' Greek New Testament was the first published, namely, by Froben a printer of Basle, March 1516, six years before the Complutensian. The providence of God at the dawn of the Reformation thus furnished earnest students with Holy Scripture in the original language sanctioned by the Holy Spirit. Erasmus completed his edition in haste, and did not have the scruples to supply, by translating into Greek front the Vulgate, both actual hiatuses in his Greek manuscripts and what he supposed to be so, especially in the Apocalypse, for which he had only one mutilated manuscript.
To the outcry against hint for omitting the testimony of the three heavenly witnesses he replied, it is not omission but non-addition; even some Latin copies do not have it, and Cyril of Alexandria showed in his Thesaurus he did not know it; on the Codex Montfortianus (originally in possession of a Franciscan, Froy, who possibly wrote it, now in Trinity College, Dublin) being produced with it, Erasmus INSERTED it. So clumsily did the translator of the Vulgate Latin into Greek execute this manuscript that he neglects to put the necessary Greek article before "Father," "Word," and" Spirit." Erasmus' fifth edition is the basis of our "Received Text." In 1546 and 1549 R. Stephens printed two small editions at Paris, and in 1550 a folio edition, following Erasmus' fifth edition almost exclusively, and adding in the margin readings from the Complutensian edition and from 15 manuscripts collected by his son Henry, the first large collection of readings. The fourth edition at Geneva, 1551, was the first divided into modern verses. Beza next edited the Greek New Testament, generally following Stephens' text, with a few changes on manuscript authority.
He possessed the two famous manuscripts, namely, the Gospels and Acts, now by his gift in the university of Cambridge; "Codex Bezae" or "Cantabrigiensis," D; and the epistles of Paul, "Codex Clermontanus" (brought from Clermont), now in the Bibliotheque du Roi at Paris; both are in Greek and Latin. The Elzevirs, printers at Leyden, published two editions, the first in 1624, the second in 1633, on the basis of R. Stephens' third edition, with corrections from Beza's. The unknown editor, without stating his critical principles, gravely declares in the preface: "texture habes ab omnibus receptum, in quo nihil immutatum aut corruptum damus"; stranger still, the public for two centuries has accepted this so-called "Received Text" as if infallible. When textual criticism was scarcely understood, theological convenience accepted it as a compromise between the Roman Catholic Complutensian edition and the Protestant edition of Stephens and Beza. Mill (1707) has established Stephens' as the Received Text in England; on the continent the Elzevir is generally recognized.
Thus, an uncritical Greek text of publishers has been for ages submitted to by Protestants, though abjuring blind assent to tradition, and laughing at the claim to infallibility of the two popes who declared each of two diverse editions of the Vulgate to be exclusively authentic. (The council of Trent, 1545, had pronounced the Latin Vulgate to be the authentic word of God). Frequent handling and transmission soon destroyed the originals. If the autographs of the inspired writers had been preserved, textual criticism would not have been necessary. But the oldest MSS, existing, Codex Sinaiticus ('aleph) Codex Vaticanus (B), Codex Alexandrinus (A), are not older than the fourth century. Parchment was costly (2Ti 4:13). Papyrus paper which the sacred writers used (2Jo 1:12; 3Jo 1:13) was fragile. No superstitious or antiquarian interest was felt in the autographs which copies superseded. The Diocletian persecution (A.D. 303) attacked the Scriptures, and traditores (Augustine, 76, section 2) gave them up.
Constantine ordered 50 manuscripts to be written on fair skins for the use of the church. God has not seen fit (by a perpetual miracle) to preserve the text from transcriptional errors. Having by extraordinary revelation once bestowed the gift, He leaves its preservation to ordinary laws, yet by His secret providence furnishes the church, its guardian and witness, with the means to ensure its accuracy in all essentials (Ro 3:2). Criticism does not make variations, but finds them, and turns them into means of ascertaining approximately the original text. More materials exist for restoring the genuine text of New Testament than for that of any ancient work. Whitby attacked Mill for presenting in his edition 30,000 various readings found in manuscripts. Collins, the infidel, availed himself of Whitby's unsound argument that textual variations render Scripture uncertain.
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But concerning that day and hour, no one knows, not even the angels of Heaven, neither the Son, but the Father only.
but at midnight a cry has been made, 'Behold, the bridegroom! Come ye forth to meet him!'
And, very early on the first day of the sabbaths, they come to the tomb, the sun having risen. And they were saying among themselves, "Who will roll away the stone for us out of the door of the tomb?" read more. And, looking up, they see that the stone has been rolled back; for it was exceedingly great. And, entering into the tomb, they saw a young man sitting on the right side, clothed in a white robe; and they were amazed.
and I appoint to you, as My Father appointed to Me, a Kingdom,
Much every way: first, that they were entrusted with the oracles of God.
O foolish Galatians! Who bewitched you, before whose eyes Jesus Christ was openly set forth crucified?
Brethren, I am speaking after the manner of man: even a man's confirmed covenant no one sets aside, or adds thereto. Now to Abraham were the promises spoken, and to his Seed. He saith not, "And to seeds," as of many; but as of One, "and to your Seed"; which is Christ. read more. But this I say: A covenant previously confirmed by God, the law, which came into existence four hundred and thirty years later, does not invalidate, that it should make the promise of no effect. For, if the inheritance is of the law, it is no longer of promise; but God has freely given it to Abraham through promise.
The cloak which I left in Troas with Carpus, when you come, bring, and the books, especially the parchments.
wherein God, more abundantly willing to show to the heirs of the promise the immutability of His counsel, interposed with an oath; that, through two immutable facts, in which it is impossible that God should lie, we may have strong encouragement, who fled for refuge to lay hold of the hope set before us;
but now he hath obtained a more excellent ministry, by as much also as He is Mediator of a better covenant, which, indeed, has been enacted on better promises. For, if that first covenant had been faultless, place would not be sought for a second; read more. for, finding fault with them, He saith, "Behold, the days are coming, saith the Lord, when I will make a new covenant with the house of Israel, and the house of Judah; not according to the covenant which I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in My covenant, and I regarded them not, saith the Lord. Because this is the covenant which I will make with the house of Israel after those days, saith the Lord: Putting My laws into their mind, I will also write them upon their hearts, and I will be to them a God, and they shall be to Me a people; and they shall in no wise teach each one his fellow-citizen, and each one his brother, saying, 'Know the Lord'; because all shall know Me, from a small one to a great one of them; because I will be merciful to their unrighteousness, and I will remember their sins no more." In that He saith, "A new covenant," He hath made the first old: but the thing that is becoming old, and is wearing out with age, is near vanishing away.
how much more shall the blood of Christ, Who through the Eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? And, for this cause, He is the Mediator of a new covenant, that, death having taken place for redemption from the transgressions against the first covenant, those who have been called may receive the promise of the eternal inheritance. read more. For where there is a testament, there is a necessity that the death of the testator be brought in. For a testament over dead persons is of force; since it is never valid while the testator is living.
And the Spirit is He Who beareth witness, because the Spirit is the Truth:
Having many things to write to you, I was not willing to write them with paper and ink; but I hope to come to you, and speak mouth to mouth, that your joy may be made full.
Hastings
Morish
For the general contents of the New Testament see BIBLE. See also COVENANT. The chronology of the principal events recorded in the New Testament is given in the following tables, with approximate dates. The dates of the Epistles of Peter, James, John, and Jude are according to the A.V. For the date of the crucifixion see SEVENTY WEEKS: other dates are reckoned from that.
CHRONOLOGICAL TABLE OF THE NEW TESTAMENT.
B.C.
27 Augustus emperor of Rome
6 Census in Judaea. Birth of John the Baptist
5 Birth of Jesus (Four full years before A.D.) Presentation in the temple.
4 Visit of the magi. Flight into Egypt, Massacre of infants. Death of Herod;
Archelaus made ethnarch of Judaea, Samaria and Idumaea
Herod Antipas tetrarch of Peraea and Galilee. Philip tetrarch of Ituraea, Trachonitis. etc.
A.D.
6 Quirinis (Cyrenius) governor of Syria the second time
Archelaus banished, and Judaea made a province of Syria.
7 Enrolment, or taxation, under Cyrenius. Annas made high priest
8 Jesus at Jerusalem. Lu 2:42-46
Lu 2:14 Tiberias emperor of Rome: reigns alone
17 Caiaphas made high priest
26 Pontius Pilate procurator of Judaea
John commences his ministry. (See TIBERIUS.) Mr 1:1-11
Baptism of Jesus. The Temptation
Miracle of the water made wine at Cana. Joh 2:1-11
Jesus visits Capernaum
The first Passover. Jesus cleanses the temple. Joh 2:13-22
John cast into prison. Jesus preaches in Galilee Mr 1:14-15
Jesus at the synagogue at Nazareth: cast out of the city. Lu 4:16-30
Jesus visits the towns of Galilee Mr 1:38-39
Mr 1:27 Jesus visits Jerusalem (probably the second Passover). John 5. 1
The twelve Apostles chosen Mr 3:13-19
Sermon on the Mount. Matt. 5.- 7; Lu 6:17-49
Miracles in the land of the Gadarenes. Mr 5:1-20
The Jews offended at Jesus at Nazareth. Mr 6:1-5
Jesus again visits the villages around. Mr 6:6
Jesus sends forth the twelve. Mr 6:7-13
Death of John the Baptist. Mr 6:17-29
Feeding the five thousand. Mr 6:35-44
Miracles in Gennesaret. Mr 6:53-56
Mr 6:28 Approach of the third Passover Joh 6:4
Feeding the four thousand. Mr 8:1-9
The Transfiguration. Mr 9:2-10
Feast of Tabernacles. John 7.
Journey towards Jerusalem. Lu 9:51
The seventy disciples sent out. Lu 10:1-16
Feast of Dedication (winter). Joh 10:22-39
Jesus goes away beyond Jordan. Joh 10:40-42
The raising of Lazarus at Bethany. Joh 11:1-44
Jesus retires to Ephraim. Joh 11:54
Joh 11:29 Jesus' entry into Jerusalem. Cleanses the temple Mr 11:1-18
The Greeks visit Jesus. Voice from heaven. Joh 12:20-36
The last (fourth) Passover. The Lord's supper Mr 14:1-2
The Crucifixion. Ascension. Pentecost
30-34 The events from Pentecost to Stephen. Acts 2
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The beginning of the Gospel of Jesus Christ, God's Son. As it has been written in Isaiah the prophet, "Behold, I send My messenger before Thy face, who shall prepare Thy way; read more. the voice of one crying in the wilderness, 'Prepare ye the way of the Lord, make His paths straight.'" John came, who was immersing in the wilderness, and preaching the immersion of repentance unto remission of sins. And there went out to him all the country of Judea and all those of Jerusalem, and were being immersed by him in the river Jordan, confessing their sins. And John was clothed with camel's hair, and had a leathern girdle about his loins, and ate locusts and wild honey. And he preached, saying, "There cometh after me One Who is mightier than I, the latchet of Whose shoes I am not worthy, stooping down, to loose. I immersed you in water; but He will immerse you in the Holy Spirit." And it came to pass in those days that Jesus came from Nazareth of Galilee, and was immersed by John into the Jordan. And straightway coming up out of the water, he saw the heavens rent apart, and the Spirit as a dove descending upon Him. And a voice came out of Heaven, saying, "Thou art My Son, the beloved, in Whom I was well pleased."
And, after John was delivered up, Jesus came into Galilee, preaching the Gospel of God, and saying, "The time has been fulfilled, and the Kingdom of God, has come near. Repent ye, and believe in the Gospel."
And they were all amazed, insomuch that they questioned among themselves, saying, What is this? A new teaching! With authority He commandeth even the unclean spirits, and they obey Him!"
And He saith to them, "Let us go elsewhere into the neighboring towns, that I may preach there also; for to this end I came forth." And He went into their synagogues, throughout all Galilee, preaching, and casting out the demons.
And He goeth up into the mountain, and called to Himself those whom He wished. And He appointed twelve [whom He also named apostles], that they might be with Him, and that He might send them forth to preach, read more. and to have authority to cast out demons. And to Simon He added the name Peter; and James the son of Zebedee, and John the brother of James, (and He added to these the name "Boanerges," that is, "sons of thunder"); and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Cananaean, and Judas Iscariot, who also betrayed Him. And He cometh into a house.
And they came to the other side of the sea, into the country of the Gerasenes. And, when He came out of the boat, straightway there met Him out of the tombs a man with an unclean spirit, read more. who had his dwelling in the tombs; and no one could any longer bind him, not even with a chain; because he had often been bound with fetters and chains, and the chains had been torn asunder by him, and the fetters broken in pieces, and no one had strength to tame him. And always, night and day, in the tombs and in the mountains, he was crying, and cutting himself with stones. And, seeing Jesus afar off, he ran and worshiped Him; and, crying with a loud voice, he says, "What is there to me and Thee, Jesus, Son of the Most High God? I adjure Thee by God, that Thou torment me not!" For He said to him, "Come forth, unclean spirit, out of the man!" And He asked him, "What is your name?" And he says to Him, "My name is Legion, because we are many." And he was beseeching Him much, that He would not send them away out of the country. Now there was there by the mountain a great herd of swine feeding And they besought Him, saying, Send us into the swine, that we may enter into them." And He permitted them. And, coming out, the unclean spirits entered into the swine; and the herd rushed down the steep into the sea, about two thousand, and were drowned in the sea. And those feeding the swine fled, and reported it in the city and in the country. And they came to see what it was that had come to pass. And they come to Jesus, and behold the demoniac sitting, clothed, and having his right mind??he one who had had the legion, and they were afraid. And those who saw it declared to them how it befell the demoniac, and concerning the swine. And they began to beseech Him to depart from their borders. And, as He was entering into the boat, he that had been a demoniac was beseeching Him, that he might be with Him. And He did not permit him, but saith to him, "Go to your house, to your own people, and tell them how great things the Lord hath done for you, and how He had mercy on you." And he went away, and began to publish in Decapolis how great things Jesus did for him; and all were wondering.
And He went forth thence, and cometh into His own country; and His disciples follow Him. And, when the sabbath came, He began to teach in the synagogue. And many, hearing Him, were astonished, saying, "Whence hath this Man these things?" And, "What is the wisdom which is given to This Man?" And, "Such mighty works are wrought by His hands!" read more. "Is not This the Carpenter, the Son of Mary, and brother of James, and Joses, and Judas, and Simon? and are not His sisters here with us?" And they were finding occasion of stumbling in Him. And Jesus said to them, "A prophet is not without honor, except in his own country, and among his own kindred, and in his own house." And He could there do no mighty work, except that, laying His hands on a few sick people, He healed them. And He marvelled because of their unbelief. And He was going round about the villages, teaching. And He calleth to Him the twelve, and began to send them forth by two and two, and was giving them authority over the unclean spirits; and He charged them that they should take nothing for the way, except a staff only; no bread, no wallet, no money in their girdle; but to go shod with sandals; and He said, put not on two coats. And He said to them, "Wheresoever ye enter into a house, there abide, till ye depart thence. And whatsoever place does not receive you, and they hear you not, going forth thence, shake off the dust under your feet for a testimony to them." And, going forth, they preached that men should repent. And they were casting out many demons, and were anointing with oil many sick people, and were healing them.
For Herod himself, sending forth, laid hold upon John, and bound him in prison, for the sake of Herodias the wife of Philip, his brother, because he married her. For John said to Herod, "It is not lawful for you to have your brother's wife." read more. And Herodias was holding it against him, and was wishing to kill him; and she could not; for Herod was fearing John, knowing that he was a righteous and holy man, and he was preserving him. And, an opportune day having come, when Herod, on his birthday, made a supper for his nobles and for the chief captains, and the chief men of Galilee; and the daughter of Herodias herself coming in and dancing, it pleased Herod and those reclining at table with him; and the king said to the damsel, "Ask of me whatsoever you wish, and I will give it to you." And he swore to her, "Whatsoever you ask of me, I will give it to you, unto half of my kingdom." And, having gone out, she said to her mother, "What shall I ask?" And she said, "The head of John the Immerser." And, coming in straight-way, in haste, to the king, she asked, saying, "I wish that you would, forthwith, give me on a dish, the head of John the Immerser." And, though becoming very sorrowful, the king, because of his oaths, and those reclining with him, would not thwart her. And the king, straightway sending off one of his guard, gave orders to bring his head; and, departing, he beheaded him in the prison, and brought his head on a dish, and gave it to the damsel, and the damsel gave it to her mother.
and brought his head on a dish, and gave it to the damsel, and the damsel gave it to her mother. And, having heard of it, his disciples came and took up his corpse, and placed it in a tomb.
And, the hour being already late, His disciples, coming to Him, said, "The place is desert, and the hour is already late; send them away, that, having gone into the surrounding fields and villages, they may buy themselves something to eat." read more. But He saith to them, "Give ye them to eat." And they said to Him, "Going, shall we buy two hundred denaries worth of loaves, and give them to eat?" But He saith to them, "How many loaves have ye? go and see." And, having ascertained, they say, "Five, and two fishes." And He commanded that all should recline by companies on the grass. And they sat down in ranks, by hundreds, and fifties. And, taking the five loaves and two fishes, looking up to Heaven, He blessed, and broke up the loaves, and kept giving to the disciples to set before them; and He divided the two fishes among them all. And they all ate, and were satisfied. And they took up broken pieces, twelve basketfuls, and from the fishes. And those who ate the loaves were five thousand men.
And, crossing over, they came upon the land to Gennesaret, and anchored there. And, when they came out of the boat, straightway recognizing Him, read more. they ran about that whole country, and began to carry about on beds those who were sick, where they were hearing that He was. And wheresoever He was entering into villages, or into cities, or into the country, they placed the sick in the marketplaces, and were beseeching Him, that they might touch even the border of His garment; and as many as touched were healed.
In those days, when there was again a great multitude, and they had nothing to eat, He called to Him His disciples and saith to them, "I have compassion on the multitude, because they continue with Me now three days, and have nothing to eat; read more. and, if I send them away fasting to their home, they will faint in the way; and some of them are from afar." And His disciples answered Him, "Whence will any one be able to satisfy these men with bread, here in a desert place?" And He asked them, "how many loaves have ye?" And they said, "Seven." And He commandeth the multitude to sit down on the ground; and, taking the seven loaves, having given thanks, He broke, and was giving to the disciples, to set before them; and they set them before the multitude. And they had a few small fishes; and, having blessed them, He commanded to set these also before them. And they ate, and were satisfied; and they took up, of the pieces that remained over, seven baskets. And they were about four thousand; and He sent them away.
And after six days Jesus taketh with Him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves; and He was transfigured before them. And His garments became shining, exceedingly white, such as no fuller on the earth can so whiten. read more. And there appeared to them Elijah with Moses; and they were talking with Jesus. And Peter, answering, says to Jesus, "Rabbi, it is good that we are here; and let us make three tents; one for Thee, and one for Moses, and one for Elijah;" for he knew not what to answer, for they became much afraid. And there came a cloud overshadowing them; and there came a voice out of the cloud, saying, "This is My Son, the Beloved; hear ye Him." And, suddenly looking around, they no longer saw with themselves any one, except Jesus only. And, as they were coming down from the mountain, He charged them that they should tell no one what they saw, until the Son of Man should arise from the dead. And they kept the saying to themselves, questioning what the rising from the dead could be.
And, when they draw nigh to Jerusalem, to Bethphage and Bethany, at the mount of Olives, He sendeth two of His disciples, and saith to them, "Go into the village that is over against you; and straightway, as ye enter into it, ye will find a colt tied, on which no man ever yet sat: loose him, and bring him. read more. And, if any one say to you, 'Why do ye this?' say ye, 'The Lord hath need of him;' and straight-way he will send him back hither." And they went away, and found a colt tied at the door without on the street; and they loose him. And some of those standing there said to them, "What do ye, loosing the colt?" And they said to them even as Jesus said; and they let them go. And they bring the colt to Jesus, and cast on him their garments; and He sat on him. And many spread their garments in the way; and others spread branches, having cut them from the fields. And those going before, and those following, were crying, "Hosanna! Blessed is He That cometh in the name of the Lord! Blessed is the coming Kingdom of our father David! Hosanna in the Highest!" And He entered into Jerusalem, into the temple; and, having looked around on all things, the hour being late, He went out to Bethany with the twelve. And on the morrow, when they had come out from Bethany, He was hungry. And, seeing a fig tree afar off having leaves, He came, if perhaps He might find something thereon. And, having come to it, He found nothing but leaves; for it was not the season of figs. And, answering, He said to it, "May no one eat fruit from you any more forever!" And His disciples heard it. And they come to Jerusalem. And, entering into the temple, He began to cast out those who sold and those who bought in the temple, and overturned the tables of the money-changers, and the seats of those who sold doves; and He was not permitting that any one should carry a vessel through the temple. And He was teaching, and said to them, "Has it not been written, 'My house shall be called a house of prayer for all nations;' but ye have made it a den of robbers!" And the high priests and scribes heard it, and were seeking how they might destroy Him; for they were fearing Him, for all the multitude was astonished at His teaching.
Now after two days was the passover, and the feast of unleavened bread; and the high priests and the scribes were seeking how, taking Him by guile, they might kill Him; for they said, "Not during the feast, lest there should be an uproar of the people."
"Glory to God in the highest; and, on earth, peace among men of good will!"
And He came to Nazareth, where He had been brought up; and He went, according to His custom, into the synagogue on the sabbath day, and stood up to read. And there was given to Him a book of the prophet Isaiah; and, opening the book, He found the place where it had been written, read more. "The Spirit of the Lord is upon Me; because He anointed Me to publish good tidings to the poor; He hath sent Me to proclaim release to captives, and recovery of sight to the blind, to send away the crushed in freedom. to proclaim an acceptable year of the Lord." And, having closed the book. He gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fastened on Him. And He began to say to them, "To-day has this Scripture been fulfilled in your ears." And all were bearing witness to Him, and were wondering at the words of grace which proceeded out of His mouth; and they said, "Is not this Joseph's Son?" And He said to them, "Ye will doubtless say to Me this parable, 'Physician, heal Thyself: whatsoever we heard of as done in Capernaum, do also here in Thy own country.'" And He said, "Verily I say to you, no prophet is acceptable in his own country. But of a truth I say to you, there were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, when there came a great famine upon all the land; and to no one of them was Elijah sent, except to Zarephath in the land of Sidon, to a woman who was a widow. "And there were many lepers in Israel in the time of Elisha the prophet; and no one of them was cleansed, except Naaman, the Syrian." And all in the synagogue were filled with wrath, on hearing these things; and, rising up, they cast Him forth out of the city, and led Him to the brow of the hill on which their city had been built, to throw Him down headlong; but He, passing through their midst, was going His way.
and, descending with them, He stood upon a level place; and a large multitude of His disciples, and a great number of the people from all Judaea and Jerusalem, and the seacoast of Tyre and Sidon, were present, who came to hear Him, and to be healed of their diseases; and those troubled with unclean spirits were being healed; read more. and all the multitude were seeking to touch Him; because power was coming forth from Him, and was healing them all. And He, lifting up His eyes on His disciples, said, "Happy, ye poor; because yours is the Kingdom of God. "Happy, ye who are hungering now; because ye will be filled. "Happy, ye who are weeping now; because ye shall laugh. "Happy are ye, when men shall hate you, and when they shall separate you from themselves, and reproach you, and cast out your name as evil, for the sake of the Son of Man. "Rejoice in that day, and leap for joy; for, behold, your reward is great in Heaven; for, after the same manner, were their fathers wont to do to the prophets. "But woe to you that are rich! because ye are receiving your consolation! "Woe to you who are filled now; because ye shall hunger! "Woe to you who are laughing now; because ye shall mourn and weep! "Woe to you when all men speak well of you; for in this same manner were their fathers wont to do to the false prophets. "But I say to you who hear, love your enemies; do good to those who hate you; bless those who curse you; pray for those who revile you. "To him who smites you on the cheek, offer also the other; and from him who takes away your cloak, withhold not your coat also. "Give to every one who asks of you; and of him who takes away your goods, ask them not back. "And as ye wish that men should do to you, do ye also to them in like manner. "And, if ye love those who love you, what charm have you? for even the sinners love those who love them. "And, if ye do good to those who do good to you, what charm have you? even the sinners do the same. "And, if ye lend to those from whom ye hope to receive, what charm have you? even the sinners lend to sinners, that they may receive back as much. "But love your enemies; and do good, and lend, hoping for nothing in return; and your reward will be great, and ye will be sons of the Most High; because He is kind to the unthankful and evil. "Be ye merciful, even as your Father is merciful. "And judge not, and ye shall not be judged; and condemn not, and ye shall not be condemned. "Release, and ye shall be released. "Give, and it shall be given to you; good measure, pressed down, shaken together, running over, will they give into your bosom; for with what measure ye mete, it shall be measured to you again." And He spake also a parable to them: "Can the blind lead the blind? Will they not both fall into a pit? A disciple is not above the teacher; but every one, when perfected, shall be as his teacher. "And why do you behold the mote that is in your brother's eye, but consider not the beam that is in your own eye? Or how can you say to your brother, 'Brother, suffer me to cast out the mote that is in your eye,' when you yourself do not see the beam in your own eye? Hypocrite! cast first the beam out of your own eye, and then you will see clearly to cast out the mote that is in your brother's eye. "For there is no good tree that bears corrupt fruit; nor again a corrupt tree that bears good fruit; for each tree is known by its own fruit; for they do not gather figs of thorns, nor do they gather grapes from a bramble bush. "The good man out of the good treasure of his heart brings forth that which is good; and the evil, out of the evil treasure brings forth that which is evil; for out of the abundance of the heart does his mouth speak. "But why do ye call Me, 'Lord, Lord,' and do not the things that I say? "Every one who comes to Me, and hears My words, and does them, I will show you to whom he is like: he is like a man building a house, who dug and went deep, and laid a foundation on the rock; and, a flood coming, the stream broke against that house, and could not shake it; because it was well built. But he who heard and did not, is like a man who built a house upon the earth without a foundation; against which the stream broke, and straightway it collapsed; and the ruin of that house was great."
And it came to pass, when the days for receiving Him up were being completed, that He steadfastly set His face to go to Jerusalem;
Now after these things the Lord appointed seventy others; and sent them away, two and two, before His face, into every city and place, whither He Himself was about to come. And He said to them, "The harvest, indeed, is great, but the laborers few. Pray ye, therefore, the Lord of the harvest, that He urge forth laborers into His harvest. read more. Go your ways; behold, I am sending you forth as lambs in the midst of wolves. Carry no purse, nor wallet, nor sandals; and salute no one by the way. And into whatsoever house ye enter, first say, 'Peace be to this house.' And, if the son of peace be there, your peace shall rest upon it; but, if not, it will return to you. And in the same house abide, eating and drinking the things supplied by them; for the laborer is worthy of his hire. Go not from house to house. And into whatsoever city ye enter, and they receive you, eat such things as are set before you; and heal the sick therein, and say to them, 'The Kingdom of God has come near to you.' But into whatsoever city ye enter, and they receive you not, going forth into the streets thereof, say, 'Even the dust from your city, that cleaves to our feet, we wipe off against you; nevertheless, know this, that the Kingdom of God has come nigh.' I say to you, it will be more tolerable in that day for Sodom, than for that city. "Woe to you, Chorazin! Woe to you Bethsaida! because, if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it will be more tolerable for Tyre and Sidon in the judgment than for you. And you, Capernaum, shall you be exalted to Heaven? You shall be thrust down to Hades! "He who hears you hears Me; and he who rejects you rejects Me; and he who rejects Me rejects Him Who sent Me."
And, on the third day, there was a marriage in Cana of Galilee; and the mother of Jesus was there. And Jesus also was invited, and His disciples, to the marriage. read more. And, wine having fallen short, the mother of Jesus says to Him, "They have no wine." And He saith to her, "Woman, what is it to Me and to you? My hour has not yet come." His mother says to the servants, "Whatsoever He saith to you, do." Now there were set there six waterpots of stone, according to the Jews' manner of purifying, containing, each, two or three firkins. Jesus saith to them, "Fill the waterpots with water." And they filled them up to the brim. And He saith to them, "Draw out now, and bear to the ruler of the feast." And they bore it. When the ruler of the feast tasted the water now become wine, and knew not whence it was, (but the servants who had drawn the water knew), the ruler of the feast calls the bridegroom, and says to him, "Every man sets on the good wine first; and, when they become drunken, the worse. You have kept the good wine until now!" This beginning of His signs Jesus wrought in Cana of Galilee, and manifested His glory; and His disciples believed on Him.
And the passover of the Jews was near; and Jesus went up to Jerusalem. And He found in the temple those selling oxen and sheep and doves, and the changers of money sitting. read more. And, having made a scourge of cords, He drove all out of the temple, both the sheep and the oxen; and He poured out the changers' money, and overthrew the tables; and to those selling doves, He said, "Take these things hence! make not My Father's house a house of merchandise!" His disciples remembered that it had been written, "Zeal for Thy house will eat Me up," The Jews, therefore, answered and said to Him, "What sign dost Thou show to us, seeing that Thou doest these things? Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up." The Jews, therefore, said, "In forty-six years this temple was built, and wilt Thou raise it up in three days?" But He was speaking about the temple of His body. When, therefore, He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture, and the word that Jesus spake.
Now the Passover, the feast of the Jews, was near.
Then occurred the feast of dedication in Jerusalem; and it was winter; and Jesus was walking in the temple in Solomon's porch. read more. The Jews, therefore, came round about Him, and said to Him, "How long dost Thou hold us in suspense? If Thou art the Christ, tell us plainly." Jesus answered them, "I told you, and ye did not believe: the works that I do in My Father's name, these testify concerning Me. But ye believe not, because ye are not of My sheep. My sheep hear My voice, and I know them, and they follow Me; and I give to them eternal life; and they shall never perish, nor shall any one snatch them out of My hand. My Father, Who hath given them to Me, is greater than all, and no one is able to snatch them out of the Father's hand. I and the Father are One." The Jews took up stones again to stone Him. Jesus answered them, "Many good works did I show you from My Father; for which of those works do ye stone Me?" The Jews answered Him, "For a good work we stone Thee not, but for blasphemy, and because, Thou, being a Man, makest Thyself God!" Jesus answered them, "Has it not been written in your law, 'I said, ye are gods?' If He called them gods to whom the word of God came (and the Scripture cannot be broken), say ye of Him Whom the Father sanctified and sent into the world, Thou blasphemest, because I said, I am the Son of God? If I do not the works of My Father, believe Me not; but, if I do them, even though ye believe not Me, believe the works; that ye may know and understand that the Father is in Me, and I in the Father." They were seeking, therefore, again to seize Him; and He went forth out of their hands. And He went away again beyond the Jordan unto the place where John was at first immersing; and there He abode. And many came to Him, and said, "John, indeed, did no sign, but all things, whatsoever John spake concerning this Man, were true." And many believed on Him there.
Now a certain one was sick, Lazarus from Bethany, of the village of Mary and her sister Martha. And it was the Mary who anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick. read more. The sisters, therefore, sent to Him, saying, "Lord, behold, he whom Thou lovest is sick." And Jesus, hearing it, said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it. Now Jesus was loving Martha, and her sister, and Lazarus. When, therefore, He heard that he was sick, He then abode two days in the place where He was. Then, after this, He saith to the disciples, "Let us go into Judaea again." The disciples say to Him, "Rabbi, the Jews were just now seeking to stone Thee; and art Thou going there again?" Jesus answered, "Are there not twelve hours in the day? If any one walks in the day, he stumbles not, because he sees the light of this world; but, if any one walks in the night, he stumbles, because the light is not in him." These things He spake; and after this He saith to them, "Our friend Lazarus has fallen asleep; but I am going to awake him out of sleep." The disciples, therefore, said to Him, "Lord, if he has fallen asleep, he will recover!" Now Jesus had spoken concerning his death; but they thought He spake of taking rest in sleep. Then, therefore, Jesus said to them plainly, "Lazarus died. And I am glad, for your sakes, (in order that ye may believe), that I was not there. But let us go to him." Thomas, who is called Dydimus, said, therefore, to His fellow-disciples, "Let us also go, that we may die with Him." Jesus, therefore, having come, found that he had already been four days in the tomb. Now Bethany was near to Jerusalem, about fifteen furlongs distant. And many of the Jews had come to Martha and Mary, to comfort them concerning their brother. Martha, therefore, when she heard that Jesus was coming, met Him; but Mary was sitting in the house. Martha, therefore, said to Jesus, "Lord, if Thou hadst been here, my brother would not have died; and now I know that, whatsoever Thou shalt ask of God, God will give Thee." Jesus saith to her, "Your brother shall rise again." Martha says to Him, "I know that he will rise again, in the resurrection at the last day." Jesus said to her, "I am the resurrection and the life; he that believes on Me, though he die, yet shall he live; and whosoever lives and believes on Me shall never die. Do you believe this?" She says to Him, "Yea, Lord; I have believed that Thou art the Christ, the Son of God, He Who was to come into the world." And, saying this, she went away, and called Mary her sister privately, saying, "The Teacher is present, and calleth for you." And she, when she heard it, arose quickly, and went to Him.
And she, when she heard it, arose quickly, and went to Him. (Now Jesus had not yet come into the village, but was still in the place where Martha met Him.) read more. The Jews, therefore, who were with her in the house, and were comforting her, seeing Mary, that she rose up quickly and went out, followed her, supposing that she was going to the tomb, to weep there. Mary, therefore, when she came where Jesus was, seeing Him, fell at His feet, saying to Him, "Lord, if Thou hadst been here, my brother would not have died." Jesus, therefore, when He saw her weeping, and the Jews weeping who came with her, groaned in the spirit, and troubled Himself; and He said, "Where have ye laid Him?" They say to Him, "Lord, come and see." Jesus wept. The Jews, therefore, said, "Behold, how He was loving him! And some of them said, "Could not This Man, Who opened the eyes of the blind, have caused that even this man should not die?" Jesus, therefore, again groaning in Himself, cometh to the tomb. Now it was a cave, and a stone was lying on it. Jesus saith, "Take ye away the stone." The sister of the deceased, Martha, says to Him, "Lord, already he is decaying; for he has been dead four days." Jesus saith to her, "Did I not say to you that, if you would believe, you should see the glory of God?" So they took away the stone. And Jesus lifted up His eyes, and said, "Father, I thank Thee, because Thou didst hear Me. And I knew that Thou always hearest Me; but, because of the multitude standing around, I said it, that they may believe that Thou didst send Me." And, having spoken these words, He cried with a loud voice, "Lazarus, come forth!" He that was dead came forth, bound feet and hands with grave-clothes; and his face was bound about with a napkin. Jesus saith to them, "Loose him, and let him go."
Jesus, therefore, was no longer openly walking about among the Jews; but He went away thence into the country near to the wilderness, to a city called Ephraim, and there He abode with the disciples.
And there were some Greeks among those who came up to worship at the feast. These, therefore, came to Philip??ho was from Bethsaida of Galilee??nd were asking Him, saying, "Sir, we wish to see Jesus." read more. Philip comes and tells Andrew; Andrew and Philip come and tell Jesus. And Jesus answereth them, saying, "The hour has come, that the Son of Man should be glorified. Verily, verily, I say to you, unless the grain of wheat, having fallen into the ground, dies, it abides alone; but, if it dies, it bears much fruit, He who loves his soul loses it; and he who hates his soul in this world will keep it unto life eternal. If any one serve Me, let him follow Me; and where I am there will also My servant be. If anyone serve Me, him will My Father honor. Now My soul has become troubled; and what shall I say? Father, save Me from this hour. But for this cause came I to this hour. Father, glorify Thy Name!" There came, therefore, a voice out of Heaven, "I both glorified it, and will glorify it again." The multitude, therefore, who stood by and heard it, said that it had thundered; others said, "An angel has spoken to Him." Jesus answered and said, "This voice has not come for My sake, but for your sakes. Now is the judgment of this world: now will the Prince of this world be cast out; and I, if I be lifted up from the earth, will draw all men to Myself." But this He said, signifying by what manner of death He was about to die. The multitude, therefore, answered Him, "We have heard out of the law that the Christ abideth forever; and how sayest Thou that the Son of Man must be lifted up? Who is This Son of Man?" Jesus, therefore, said to them, "Yet a little while is the Light among you. Walk while ye have the Light, lest darkness overtake you; and he that walks in the darkness knows not where he is going. While ye have the Light, believe on the Light, that ye may become sons of Light" These things spake Jesus, and, going away, He was hidden from them.
and, having thrust him forth outside of the city, they kept stoning him! And the witnesses laid their garments at the feet of a young man called Saul. And they were stoning Stephen, calling and saying, "Lord Jesus, receive my spirit!" read more. And, kneeling down, he cried with a loud voice, "Lord, lay not this sin to them!" And, having said this, he fell asleep.
And Saul was approving of his death. And there arose on that day a great persecution against the assembly which was in Jerusalem; and they were all scattered abroad throughout the countries of Judaea and Samaria, except the apostles. And devout men carried Stephen to his burial, and made great lamentation over him. read more. But Saul was laying waste the assembly, entering house after house; and, dragging men and women, was committing them to prison. Those, therefore, who were dispersed, went about, proclaiming the good tidings of the word.
And, as they were journeying along the way, they came to a certain water; and the eunuch says, "Behold, here is water; what hinders me from being immersed?"
Now, having come to Jerusalem, he was trying to join himself to the disciples; and they were all afraid of him, not believing that he was a disciple.
Now, having come to Jerusalem, he was trying to join himself to the disciples; and they were all afraid of him, not believing that he was a disciple. But Barnabas, taking him, brought him to the apostles, and narrated to them how he saw the Lord in the way, and that He spake to him; and how, in Damascus, he spake boldly in the name of Jesus.
But Barnabas, taking him, brought him to the apostles, and narrated to them how he saw the Lord in the way, and that He spake to him; and how, in Damascus, he spake boldly in the name of Jesus. And he was with them, going in and going out at Jerusalem,
And he was with them, going in and going out at Jerusalem, preaching boldly in the name of the Lord; and he was speaking and disputing with the Helenists; but they were attempting to kill him; read more. but the brethren, learning it, brought him down to Caesarea, and sent him forth to Tarsus.
But Peter, having put them all forth, and bowing his knees, prayed; and, turning to the body, he said, "Tabitha, arise!" And she opened her eyes; and, seeing Peter, she sat up.
And some of them were men of Cyprus and Cyrene; who, indeed, having come to Antioch, were speaking to the Greeks also, publishing the glad tidings of the Lord Jesus.
and, having found him, he brought him to Antioch. And it came to pass that, even for a whole year, they met together in the assembly, and taught a great multitude; and that the disciples got the name "Christian" first in Antioch.
which also they did, sending it to the elders through the hands of Barnabas and Saul.
And he slew James, the brother of John, with the sword; and, seeing that it pleased the Jews, he proceeded to seize Peter also. And then were the days of unleavened bread. read more. And, having seized him, he put him in prison, delivering him to four quaternions of soldiers to guard him; intending, after the passover, to bring him up to the people. Peter, therefore, was kept in the prison; but prayer was being earnestly made by the assembly to God in his behalf. And, when Herod was about to bring him forth, in that night Peter was sleeping between two soldiers, bound with two chains; and guards before the door were keeping the prison. And, behold, an angel of the Lord stood by him, and a light shined in the cell; and, smiting the side of Peter, he raised him up, saying, "Rise up quickly!" And his chains fell off from his hands. And the angel said to him, "Gird yourself, and bind on your sandals." And he did so. And he says to him, "Cast your garment around you, and follow me." And, going forth, he was following him; and he knew not that it was true, which was being done by the angel, but was thinking that he saw a vision. And, having passed the first and second watch; they came to the iron gate that leads into the city, which opened to them of its own accord; and, going out, they passed on through one street, and straightway the angel departed from him. And Peter, having come to himself, said, "Now I know truly that the Lord sent forth His angel, and delivered me out of Herod's hand, and from all the expectation of the people of the Jews. And, having considered it, he went to the house of Mary, the mother of John who is surnamed Mark; where many were gathered together and were praying. And, when he knocked at the door of the gate, a maid came near to answer, Rhoda by name. And, recognizing the voice of Peter, she opened not the gate for joy; but, running in, she told them that Peter was standing before the gate. And they said to her, "You are mad!" But she kept confidently affirming that it was so. And they said, "It is his angel" But Peter continued knocking; and, opening, they saw him, and were amazed. But, beckoning to them with his hand to be silent, he declared to them, how the Lord brought him forth out of the prison. And he Said, "Declare these things to James, and to the brethren." And, going forth, he went to another place. And, when it became day, there was no small commotion among the soldiers, as to what, consequently, became of Peter. And Herod, having sought for him, and not finding him, having examined the guards, ordered that they be led away to death. And, going down from Judaea to Caesarea, he tarried there.
And immediately an angel of the Lord smote him, because he did not give God the glory; and, having been eaten by worms, he expired.
And they abode there not a little time with the disciples.
And, when Paul and Barnabas had no little dissension and discussion with them, they arranged that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders, concerning this question.
And with this agree the words of the prophets; as it has been written,
And he dwelt there a year and six months, teaching the word of God among them.
and, landing at Cesarea, going up and saluting the assembly, he went down to Antioch.
And, entering into the synagogue, he was speaking boldly for three months, reasoning and persuading as to the things concerning the Kingdom of God.
And this continued for two years; so that all those dwelling in Asia heard the word of the Lord, both Jews and Greeks.
And about that time there arose no small stir concerning the Way.
And, having gone through those parts and exhorted them with many words, he came into Greece;
and we sailed away from Philippi, after the days of unleavened bread, and came to them to Troas in five days; where we tarried seven days. And on the first day of the sabbaths, we having come together to break bread, Paul was discoursing to them (being about to depart on the morrow), and continued the discourse until midnight.
And sailing thence, we came the following day over against Chios; and the next day we touched at Samos; and, on the following day, we came to Miletus.
And, having sent from Miletus to Ephesus, he called for the elders of the assembly.
And, having found the disciples, we tarried there seven days; who, indeed, said to Paul through the Spirit, that he should not go up to Jerusalem.
And, on the morrow, going forth, we came to Caesarea; and, entering into the house of Philip the evangelist, who was of the seven, we abode with him.
And, when we came to Jerusalem, the brethren gladly received us.
And, when the seven days were about to be completed, the Jews from Asia, having beheld him in the temple, were stirring up all the multitude, and they laid their hands upon him,
And, calling to him two of the centurions, he said, "Make ready two hundred soldiers, that they may go as far as Caesarea; and seventy horsemen, and two hundred spearmen, at the third hour of the night;
But, when two years were completed, Felix received a successor, Porcius Festus; and, wishing to gain favor with the Jews, Felix left Paul bound.
And, having spent among them not more than eight or ten days, he went down to Caesarea; and, on the morrow, sitting on the judgment-seat, he ordered Paul to be brought.
If, therefore, I am a wrong-doer, and have perpetrated anything worthy of death, I refuse not to die; but, if there is nothing in the things of which these accuse me, no one can deliver me as a favor to them. I appeal to Caesar."
On the morrow, therefore, Agrippa and Bernice having come with great display; and, having entered into the audience-chamber, with both the chief captains and the principal men of the city, Festus having ordered it, Paul was brought.
And, when it was decided that we should sail to Italy, they delivered Paul and some other prisoners to a centurion, Julius by name, of the Augustan band.
And, when we came to Rome, it was permitted Paul to dwell by himself with the soldier who guarded him. And it came to pass, after three days, that he called together those who were chief men of the Jews; and, when they came together, he said to them, "Brethren, having done nothing contrary to the people, or to our ancestral customs, I was delivered a prisoner from Jerusalem into the hands of the Romans;
I have had no relief in my spirit, because I found not Titus my brother; but, bidding them adieu, I went forth into Macedonia.
But, when it pleased God, who set me apart from my mother's womb, and called me through His grace, to reveal His Son in me, that I might proclaim the good news of Him among the gentiles; straightway I conferred not with flesh and blood, read more. neither went I up to Jerusalem to those who were apostles before me, but I went away into Arabia, and again returned to Damascus. Then, after three years, I went up to Jerusalem to become acquainted with Cephas, and continued with him fifteen days.
Then, after three years, I went up to Jerusalem to become acquainted with Cephas, and continued with him fifteen days.
Then, after three years, I went up to Jerusalem to become acquainted with Cephas, and continued with him fifteen days.
As I exhorted you to continue in Ephesus, when I was journeying into Macedonia, that you might charge certain ones not to teach a different doctrine,
For this cause I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city, as I directed you;
yet for love's sake I rather exhort, being such a one as Paul an aged man, and now also a prisoner of Christ Jesus:
Smith
New Testament.
It is proposed in this article to consider the text of the New Testament. The subject naturally divides itself into-- I. The history of the written text; II. The history of the printed text. I. THE HISTORY OF THE WRITTEN TEXT.--
1. The early history of the apostolic writings externally, as far as it can be traced, is the same as that of other contemporary books. St. Paul, like Cicero or Pliny often employed the services of an amanuensis, to whom he dictated his letters, affixing the salutation "with his own hand."
The original copies seem to have soon perished.
2. In the natural course of things the apostolic autographs would be likely to perish soon. The material which was commonly used for letters the papyrus paper, to which St. John incidentally alludes.
comp. 3Joh 1:13 was singularly fragile, and even the stouter kinds, likely to be used for the historical books, were not fitted to bear constant use. The papyrus fragments which have come down to the present time have been preserved under peculiar circumstances as at Herculaneum or in the Egyptian tombs.
3. In the time of the Diocletian persecution, A.D. 303, copies of the Christian Scriptures were sufficiently numerous to furnish a special object for persecutors. Partly, perhaps, owing to the destruction thus caused, but still more from the natural effects of time. no MS. of the New Testament of the first three centuries remains but though no fragment of the New Testament of the first century still remains, the Italian and Egyptian papyri, which are of that date give a clear notion of the caligraphy of the period. In these the text is written in columns, rudely divided, in somewhat awkward capital letters (uncials), without any punctuation or division of words; and there is no trace of accents or breathings.
4. In addition to the later MSS. the earliest versions and patristic quotations give very important testimony to the character and history of the ante-Nicene text; but till the last quarter of the second century this source of information fails us. Only are the remains of Christian literature up to that time extremely scanty, but the practice of verbal quotation from the New Testament was not yet prevalent. As soon as definite controversies arose among Christians, the text of the New Testament assumed its true importance.
5. Several very important conclusions follow from this earliest appearance of textual criticism. It is in the first place evident that various readings existed in the books of the New Testament at a time prior to all extant authorities. History affords a trace of the pure apostolic originals. Again, from the preservation of the first variations noticed, which are often extremely minute, in one or more of the primary documents still left, we may be certain that no important changes have been made in the sacred text which we cannot now detect.
6. Passing from these isolated quotations, we find the first great witnesses to the apostolic text in the early Syriac and Latin versions and in the rich quotations of Clement of Alexandria (cir. A.D. 220) and Origen (A.D. 1842~4). From the extant works of Origen alone no inconsiderable portion of the whole New Testament might be transcribed; and his writings are an almost inexhaustible store house for the history of the text. There can be no doubt that in Origen's time the variations in the New Testament MSS. were beginning to lead to the formation of specific groups of copies.
7. The most ancient MSS. and versions now extant exhibit the characteristic differences which have been found to exist in different parts of the works of Origen. These cannot have had their source later than the beginning of the third century, and probably were much earlier. Bengel was the first (1734) who pointed out the affinity of certain groups of MSS., which as he remarks, must have arisen before the first versions were made. The honor of carefully determining the relations of critical authorities for the New Testament text belongs to Griesbach. According to him two distinct recensions of the Gospels existed at the beginning of the third century-the Alexandrine and the Western.
8. From the consideration of the earliest history of the New Testament text we now pass to the era of MSS. The quotations of Dionsius Alex. (A.D. 264), Petrus Alex. (cir. A.D. 312), Methodius (A.D. 311) and Eusebius (A.D. 340) confirm the prevalence of the ancient type of tent; but the public establishment of Christianity in the Roman empire necessarily led to important changes. The nominal or real adherence of the higher ranks to the Christian faith must have largely increased the demand for costly MSS. As a natural consequence the rude Hellenistic forms gave way before the current Greek, and at the same time it is reasonable to believe that smoother and fuller constructions were substituted for the rougher turns of the apostolic language. In this way the foundation of the Byzantine text was laid. Meanwhile the multiplication of copies in Africa and Syria was checked by Mohammedan conquests.
9. The appearance of the oldest MSS. have been already described. The MSS. of the fourth century, of which Codex Vaticanus may be taken as a type present a close resemblance to these. The writing is in elegant continuous uncials (capitals), in three columns, without initial letters or iota subscript or adscript. A small interval serves as a simple punctuation; and there are no accents or breathings by the hand of the first writer, though these have been added subsequently. Uncial writing continued in general use till the middle of the tenth century. From the eleventh century downward cursive writing prevailed. The earliest cursive biblical MS, is dated 964 A.D. The MSS. of the fourteenth and fifteenth centuries abound in the contractions which afterward passed into the early printed books. The oldest MSS. are written on the thinnest and finest vellum; in later copies the parchment is thick and coarse. Papprus was very rarely used after the ninth century. In the tenth century cotton paper was generally employed in Europe; and one example at least occurs of its use in the ninth century. In the twelfth century the common linen or rag paper came into use. One other kind of material requires notice --re-dressed parchment, called palimpsests. Even at a very early period the original text of a parchment MS. was often erased, that the material might be used afresh. In lapse of time the original writing frequently reappeared in faint lines below the later text, and in this way many precious fragments of biblical MSS. which had been once obliterated for the transcription of other works, have been recovered.
10. The division of the Gospels into "chapters" must have come into general use some time before the fifth century. The division of the Acts and Epistles into chapters came into use at a later time. It is commonly referred to Euthalius, who, however, says that he borrowed the divisions of the Pauline Epistles from an earlier father and there is reason to believe that the division of the Acts and Catholic Epistles which he published was originally the work of Pamphilus the martyr. The Apocalypse was divided into sections by Andreas of Caesarea about A.D. 500. The titles of the sacred books are from their nature additions to the original text. The distinct names of the Gospels imply a collection, and the titles of the Epistles are notes by the possessors, and not addresses by the writers.
11. Very few MSS. certain the whole New Testament --twenty-seven in all out of the vast mass of extant documents. Besides the MSS. of the New Testament, or of parts of it, there are also lectionaries, which contain extracts arranged for the church services.
12. The number of uncial MSS. remaining. though great when compared with the ancient MSS. extent of other writings, is inconsiderable. Tischendorf reckons forty in the Gospels. In these must be added Cod. Sinait., which is entire; a new MS. of Tischendorf, which is nearly entire; and Cod. Zacynth., Which contains considerable fragments of St. Luke. In the Acts there are nine: in the Catholic Epistles five; in th
See Verses Found in Dictionary
["But this kind goes not out, except by prayer and fasting.]
And He said to them, "This kind can come out by nothing, except by prayer."
And, having risen early on the first day of a sabbath, He appeared first to Mary Magdalene from whom He had cast out seven demons.
The salutation of me, Paul, with my own hand.
The salutation, with my hand, of Paul. Remember my bonds. Grace be with you.
how much more shall the blood of Christ, Who through the Eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?
Having many things to write to you, I was not willing to write them with paper and ink; but I hope to come to you, and speak mouth to mouth, that your joy may be made full.
Many things I had to write to you; but I wish not to write to you with ink and pen;