THE NATURE AND USE OF THE PERFECT TENSE IN ANCIENT GREEK

1) Introduction:

This article explains the use of the Greek Perfect tense within the structure of Greek tense forms in general, and indicates how the Greek Perfect differs from the Latin Perfect tense.

2) Tense forms:

In both classical languages, and indeed in English, verb tense systems provide a combination of two dimensions: a) they indicate the time of the action which the verb describes, i.e. whether it is past, present or future time - in relation to time, verbs are either primary (present and future) or secondary/ historic (past); and b) the kind of action which has occurred, i.e. its nature or character - whether it is momentary or continuing, and whether it is completed or incomplete. The second of these dimensions in Greek grammar is known as 'Aspect', i.e. how the action of the verb is viewed. The name comes from the Latin verb "aspicio", I catch sight of, I look at. While in Latin the tense of a verb is most important, in Greek Aspect takes priority. For comprehensive details of the overall tense system, readers are referred to the article, "The Tense of Verbs; a suggested structure," published on this blogspot on 23rd November 2010. The rest of this article concentrates on Aspect and the Perfect tense.

3) Aspect:

In Greek verbs are differentiated into three Aspects:

i) The Progressive (or Imperfective), where the action is viewed as a continuing process, and thus incomplete, e.g. οἱ φύλακες τὰς πύλας κλείουσιν. (The guards are shutting the gates.)

ii) The Aorist, where the action is viewed as a simple event or fact, e.g. οἱ φύλακες τὰς πύλας ἔκλεισαν. (The guards shut the gates). Aorist means "indefinite" and comes from the Greek word "ἀόριστος" (unlimited). In the case of the Aorist Aspect, the action is considered incomplete, but only in the sense that it is happening at a particular moment in time and it is unclear whether it is continuing or will be repeated, or not. 

iii) The Perfective, where the action is seen as a state, and thus completed but with its result continuing, e.g. οἱ φύλακες τὰς πύλας κέκλεινται. (The gates have been shut.) The verb in this case is in the Perfect tense. The name comes from the Latin verb "perficio", (I finish, or I complete). However, in English Greek Perfects are often best translated by the Present tense, i.e. in the case of this example, "The gates are shut." (For further examples, see section 6  below.) 

4) The Perfect tense in Greek. 

The Perfect (or Present Perfective) tense in Greek denotes or records an enduring state or condition in present time which is the consequence of an action completed in the past. Most Greek verbs form their Perfect tense by "reduplication", i.e. repetition of the first consonant of the stem of their first syllable, and add "-κα" or "-α" to the stem. So the Perfect Active form of the paradigmatic verb "λύω", I loosen, I free, is "λελύκα", its infinitive is "λελυκέναι", and its participle is "λελυκώς, λελυκυῖα, λελυκός". The Perfect Middle or Passive of "λύω" also requires reduplication and has the ending "-μαι"; e.g."λέλυμαι", I ransom (Middle), I am freed (Passive), with an infinitive " λελύσθαι", and a participle, "λέλυμένος, -η, -ον". Here are some examples of the use of the Perfect tense:

a) οἱ δοῦλοι τοὺς βοῦς ἤδη λελύκασιν. The slaves have already loosened the oxen. (Indicative Active)

b) φοβούμεθα μὴ οἱ δοῦλοι τοὺς βοῦς οὐκ ἤδη λελυκότες ῶσιν. We are afraid that the slaves have not loosened the oxen. (Subjunctive Active)

c) ἤρετο εἰ οἱ δοῦλοι τοὺς βοῦς οὐκ ἤδη λελυκότες εἶεν. He asked whether the slaves had already loosened the oxen. (Optative Active)

d) λέγει τοὺς δούλους τοὺς βοῦς οὐκ ἤδη λελυκέναι. He says that the slaves have already loosened the oxen. (Active Infinitive)

e) εἶδε τοὺς δούλους τοὺς βοῦς οὐκ ἤδη λελυκότας. He saw that the slaves had already loosened the oxen. (Active Participle)

f) οἱ Βόες τῷ δούλω ἤδη λέλυνται. The oxen have already been loosened by the slave. (Indicative Passive.)

g) εἶπε τοὺς Βόας τῷ δούλω ἤδη λελύσθαι. He said that the oxen had already been loosened by the slave. (Passive infinitive.)

h) οἱ Βόες τῷ δούλῳ λελυμένοι ἐκ τοῦ ἀγροῦ ἠλαύνοντο. After the oxen had been loosened by the slave, they were driven from the field. (Passive Participle.)

In English the Perfect tense is usually expressed by the use of the auxiliary verb "have". In complex sentences where the Perfect tense is used in the subordinate clause or phrase, it describes an action which necessarily occurred prior to the action of the main verb. Where the main verb is in a past tense, i.e. in examples c), e), g), and h) above, the Perfect is usually translated with the word "had".

Sometimes Greek Perfects emphasise strongly that the result of the action is continuing, e.g.

i) γέγραφα γέγραφα. What I have written, I have written (sc. so that's that).

j) ἔγνωκα. I have discovered (sc. and so now I know).

The Perfect Passive is more commonly found than the Perfect Active. This is probably because it often more important to indicate that the subject of passive action is still in an unchanged relation to the action than that the subject of the action is. For instance in the case of examples a) and f) above, the probable main focus of both sentences is the state or condition of the oxen rather than that of the slave, and it is perhaps more natural therefore to express the action in the Passive voice, i.e. in example f) than in the Active, i.e. example a).

5) The use of the Perfect tense in Latin.

The Latin Perfect does the work of what are in both Ancient Greek and in English the work of two separate tenses: 1) the simple Past tense which is used in recounting past events, but which has no implications in relation to continuance or repetition, i.e. what is usually called the Aorist in Greek and the Past Historic in English. 2) the Perfect tense as described above which states the present and enduring effect of a past action, i.e. the equivalent of the Greek Perfect. These two tenses are very different. 1) is a historic tense and refers to past time, whereas 2) is a primary tense and relates to present time. The words "Librum celavi" could, therefore, either mean "I hid the book" at some time in the past but it is unclear whether the book is still hidden or not; or "I have hidden the book", which implies that I have completed the act of hiding the book and it is still hidden. These two uses are sometimes distinguished as 1) the Past Perfect, and 2) the Present Perfect. Only the sense will make it clear in which of these two ways a Latin Perfect should be translated. In practice, though, the use of the Past Perfect appears far more often in classical Latin than that of the Present Perfect. This is because so much extant Latin, whether prose or poetry, is annalistic, i.e. it recounts past events, while the Primary tenses are likely to be more common in direct speech, of which little record survives.

The use of the Present Perfect, representing a present state resulting from a past action, is, in fact, relatively rare in Latin. In poetry, however, it is sometimes used to denote past existence which has now ceased, e.g. "Fuimus Troes; fuit Ilium". We have been Trojans (sc. and are no longer); Troy has been (sc. and does not exist any more) - Virgil's "Aeneid". Another famous example of this usage is Cicero's laconic statement after the execution of the five Catilinarian conspirators: "Vixerunt". They have lived, i.e. they are dead.

The regular need for Latin to use the Perfect tense to denote the simple past is clearly anomalous, since the essential meaning of "Perfect" is "completed", and there is usually no implication of completion in such statements of past events. The lack of a true Aorist tense in Latin is strange, and suggests perhaps the unexplained loss or disappearance of a Latin Aorist at some point in the distant past.

6. The employment of the Greek Perfect with a Present tense meaning.

To return to the Perfect tense in Greek, it is important to appreciate its use to express a Present tense meaning, and the way in which many Greek Perfects are often better translated into an English Present. A simple example of this is τέθαπται, which, if translated literally, means, "He has been buried", but is better translated, "He is buried". Another example is: αἱ πύλαι κέκλεινται. Literally, "The gates have been closed", but often translated, "The gates are shut".

The list below is of Greek verbs, the Perfect of which is often translated in the Present tense.

ἀναμιμνήσκω, I remind (someone). Perfect: μέμνημαι. I have reminded myself = I remember.

ἀποθνῃσκω, I die. Perfect: τέθνηκα. I have died = I am dead.

βαίνω,  I step. Perfect: βέβηκα. I have taken a step = I stand, I stand firm, I am set.

γίγνομαι, I become. Perfect: γέγονα. I have become = I am.

ἵστημι, I have made (someone) stand (transitive). Perfect (intrans.): ἕστηκα. I have stood up = I stand.

κτάομαι, I gain. Perfect: κέκτημαι. I have gained = I possess.

λύω,  I loosen, free. Perfect (Passive): λέλυμαι. I have been freed = I am free.

ὑπολαμβάνω, I understand. Perfect: ὑπείληφα. I have understood  = I suppose.

φύω, I grow. Perfect: πέφυκα, I have grown = I am by nature.

Apart from the above verbs, there are other verbs, the Present tense of which does not appear in Attic Greek, and where the Perfect tense takes its place:

(δείδω), I fear. Perfect form: δέδοικα: fear has come upon me = I fear, I am afraid.

(ἔθω), I am accustomed. Perfect form: εἴωθα, I am accustomed to + infinitive.

(εἴκω), I seem, I am like. Perfect form: ἔοικα, I am like, I am likely to + infinitive.

(ἰδ-), I see. Perfect form: οἴδα, I have discovered, I have found out = I know.

7. Other tenses in the Perfective Aspect.


Apart from the Perfect tense, there are two other Greek tenses that fall within the Perfective Aspect: a) the Future Perfect, which is a primary tense; and b) the Pluperfect, which is a secondary or historic tense.  A brief summary of the use of these tenses is provided below:

a) The Future Perfect. While the Future Tense usually expresses a momentary act in future time, e.g. κληθήσεται, literally "He will be called" = He will be given the name", the Future Perfect expresses a future state, e.g. κεκλήσεται, literally, "He will be called" = "His name will be". In Greek the Future Perfect is rare, and, indeed, in the Active Voice no distinctive future perfect inflexion actually exists. In Latin, the Future Perfect is used to express an action which will be complete in the future; if two future actions are spoken of, one of which will happen before the other, the prior one will be in the Future Perfect and the latter one in the Future, e.g. "ubi viderit, ridebit," "He will laugh when he sees (lit. will have seen)", and, as this example shows, the Future Perfect in Latin is frequently translated by the Present tense in English. In Greek the Future Perfect is concerned with Aspect not with the order of time. So, with regard to this last example, in Greek it would be expressed, "ὅταν ἴδῃ, γελάσεται", i.e. literally, "Whenever he sees, he will laugh", i.e. a Present Subjunctive rather than a Future Perfect, followed by a Future.

b) The Pluperfect (or Past Perfective) tense. The Pluperfect records an action or a state that existed in the past as the result of some other action which occurred at a time still more remote. In English it is usually translated with the use of the auxiliary verb "had". The Pluperfect can usually be identified by an augment denoting past time, and reduplication denoting the Perfective Aspect, e.g. ἐλελύκη (I had loosened, I had freed). Examples:

i) οἰ δοῦλοι τοὺς βοῦς ἐλελύκεσαν πρὶν καταδῦναι τὸν ἥλιον. The slaves had loosened the oxen before the sun set. (Pluperfect Active)

ii) οἱ βόες ἐλέλυντο πρὶν καταδῦναι τὸν ἥλιον. The oxen had been loosened before the sun set. (Pluperfect Passive)

While the use of the word "had" often denotes a verb in the Pluperfect tense, this use of "had" needs to be distinguished from its use to denote a verb in the Perfect tense which appears in a subordinate clause or phrase where the main verb is in a past tense. (See paragraph 4 above.)  

Although more common in Greek than the Future Perfect, the Pluperfect tense is still relatively infrequent in its usage. Whereas in Latin the Pluperfect is regularly used to denote the precise order of time relating to different events, the Greeks often found it unnecessary to draw such distinctions. e.g. while Latin would say, "ubi videram abii," When I had seen (i.e. a Pluperfect followed by an Aorist or Past Historic), I went away, Greek would say, ἐπει εἶδον, ἀπῆλθον, i.e. When I saw, I went away (i.e. two Aorists). English, however, often follows the Latin usage; therefore, Greek Aorists are often translated as Pluperfects in English. Where Greek does use a Pluperfect, as in examples i) and ii) above, it does so to emphasise either the significance of the time relationship or the state resulting from the prior action.

It is also worth noting that in the case where a Greek Perfect replaces a Present form, or is translated by a verb in the Present tense in English, a Pluperfect is used in place of an Imperfect, e.g. οἶδα, I know, ᾔδη,  I was aware; ἕστηκα,  I stand, εἱστήκη,  I was standing.

8. Conclusion. 

This article has sought to show a) the importance of the concept of Aspect in the use of Greek verbs, and how Aspect takes priority over Time; and b) how the so-called Perfect tense in Latin is usually performing the function of an Aorist verb.

HORACE: "THE ART OF POETRY" - THE LETTER TO THE PISONES

Introduction:

The "Ars Poetica", or, if we use its more proper title, the "De Arte Poetica Liber", was probably Horace's final work, written in 10 B.C. after he had ceased writing any other poetical works. Although it is usually considered as a separate work on it own account, it is written in epistolary form, and can therefore be regarded as Book III of Horace's "Letters". It was addressed to the two young Piso brothers, probably the sons of Lucius Calpurnius Piso, the consul in 15 B.C. and a known literary patron. However, their exact identity and that of their father is not certain. At the same time, there is also a considerable controversy about the structure underlying the poem and its structure.

With regard to the poem's structure, Sabidius has followed the theory that it falls into three sections. Of these, the first (ll. 1-88) is preparatory to the main subject of the epistle, and contains some rules and reflections on poetry in general, which act as an introduction to the main sections of the poem, and it is written in an easy and beguiling manner essential to the epistolary form. The main body of the epistle (ll. 89-294) is concerned with regulating the Roman stage, and, especially, with giving rules for tragic drama, which at that time appeared to be the least cultivated and understood of the three dramatic genres, tragedy, comedy and satire. The last section (ll. 295-476) deals with correctness in writing, and is concerned both to explain the things which inhibit such correctness, and to consider the means by which it might be promoted. In this context, the poet's moral character is of central importance to Horace.

The purpose, or relevance, of the "Ars Poetica" is the subject of much argument and discussion, and is particularly difficult to nail down. Peter Levi, author of "Horace, a Life" (1997), argues that Quintilian, the old First Century A.D. schoolmaster, called it the "Art of Poetry", rather than a letter, because he saw it as a text-book for the two adolescent Piso boys, that is a book for children, and a school book about instruction in poetry. Another view is that the book was composed at the wish of Piso the father in order to dissuade his sons, particularly the elder one, from indulging any inclination they might have for writing poetry, firstly, by pointing out the difficulties of the art, and, secondly, by highlighting the ignominy to which a bad poet was likely to be subjected.

But, whatever the purpose of the book was, the "Ars Poetica" is surely a masterpiece of original work, full of good sense, humour and lightness of touch. The poem begins with a description of the mad artist, and ends with one of the mad poet. This final scene, with its last line which contains the metaphor of the poet as an unsatiated leech, Peter Levi considers to be especially brilliant.

As the text for this translation, Sabidius has utilised that of C. Smart, Philadelphia, Joseph Whetham (1836), and has also taken account of his translation, as edited by Theodore Alois Buckley, New York, Harper & Brothers (1863).

In the appendix at the foot of this translation Sabidius has listed some famous quotations taken from this work. That as many as eighteen are included is surely a tribute to the quality of this remarkable poem.


A)  GENERAL RULES AND REFLECTIONS ON POETRY (LL. 1-88)

If a painter should wish to join a horse's neck to a human head, and lay different coloured feathers over limbs gathered from every part (of nature), so that a woman (who is) beautiful at the top (of her body) ends up as a repulsive black fish below, could you, my friend, if you were admitted to such a sight, withhold your laughter? Believe me, Pisones, this book, the fantastic ideas of which, will, like a sick man's dreams, be shaped in such a way that neither top nor bottom can be shaped in any one form, will be exactly similar to such a picture. 'Painters and poets alike, have always had the right to attempt such thing (as this),' (you will say). (This) we know, and we seek and grant this privilege in turn, but not to such an extent that the savage should associate with the tame, nor so that serpents should be coupled with birds, or lambs with tigers. 

To lofty introductions, often promising great (things), a purple patch or two is tacked on, in order to give a striking effect, (as) when the grove and altar of Diana and the meandering of a stream hurrying through pleasant fields, or the river Rhine or a rainbow, is described; but, on occasions, there has been no room for such (things). Perhaps, too, you know how to draw a cypress; (but) what (good is) that, if (he,) who is being painted at a given price, is (shown) swimming desperately away from (the fragments) of a wrecked ship? A wine-jar was put in place first; why, as the wheel revolves, does a pitcher result? In a word, let it be whatever you like, so long as it is simple and uniform.

The majority of (us) poets, a father and young men worthy of their father, are deceived by the appearance of (what is) right: (it is when) I labour to be brief (that) I become obscure; nerves and spirit fail (him) who is seeking an easy (style); (he) who aims at grandeur is bombastic; (he who is) too cautious and (is) fearful of the storm crawls along the ground; (he) who wants to vary a simple subject in an unnatural manner paints a dolphin in the woods, (or) a boar amongst the waves. The avoidance of error leads to a fault, if skill is lacking.

Any smith (hanging) around (the site of) the Aemilian school will both express the nails and imitate the easy-flowing hair in bronze, (yet he is) unfortunate in the completion of his work, because he does not know how to shape the whole (piece): if I were of a mind to compose anything, I should no more choose that I should be such (a one) than to be remembered for a broken nose, while appearing in public with (fine) black eyes and (jet-)black hair.

(You,) who write, must pick a subject suited to your abilities, and consider for a long time what your shoulders will refuse to bear, and what they can manage (to support). Neither eloquence nor a lucid arrangement will desert the man whose subject is chosen in accordance with his abilities. This, or I am much mistaken, will constitute the merit and beauty of method, that (the poet) should say right now (the things) which ought to be said right now, (and) defer most of his (thoughts) and omit (them) for the present time.

Delicate and cautious too in his linking of words, the author of the promised poem must embrace one and reject another. You will have expressed yourself uncommonly well, if some skilful combination should render some well-known word (as) new. If it happens to be necessary to explain some abstruse subjects by newly-invented terms, there will also be the chance to invent (words) unheard of by the Cethegi of old; and the right will be granted, if used with moderation, and new and recently formed words will have authority, if they descend, with (only) a slight alteration, from some Greek source. But why should the Romans grant to Caecilius and Plautus (something) which they have denied to Virgil and Varius? Why should I be envied, if I can acquire a few (words), when the tongue of Cato and Ennius has enriched our fathers' language, and has produced new names for things? We have been allowed, and ever will be allowed, to coin the name (of a word) impressed with the current stamp. As the woods are changed by their (falling) leaves during the fleeting years, the earliest (ones) fall off (first): in this way old age destroys words, and newly invented (ones) flourish and bloom as in the manner of young men. We and our (works) are destined for death: whether Neptune, having been welcomed on land, defends our fleets from the North Winds, the work of a king (indeed), or the swamp, barren for so long and (only) fit for oars, (now) nourishes its neighbouring cities and feels the weighty plough, or the river, having learned a better route, has changed its course, (which was so) damaging to crops, mortal works are destined to perish. Still less can the glory and charm of language be long-lived. Many (words), which now are dead, will be born again, and names, which now (are held) in esteem, will fall away, if usage, which controls the regulation and the rules and the standard of speech, wills (it).

Homer has demonstrated in what measure the achievements of kings and chiefs and (the accounts of) dismal wars might be written; plaintive strains (i.e. elegies) (were) at first (assigned) to the coupling of unequal verses (i.e. in elegiac couplets hexameters alternate with pentameters), and, afterwards successful desires were included also; yet scholars dispute which author (first) published humble elegies, and the case is still before the courts. Rage armed Archilochus with his own iambus; socks (i.e. comedy) and the stately buskin (i.e. tragedy) adopted this foot (as) suitable for dialogue (i.e. the rapid conversation in iambics more readily engaged the attention of the audience), and to subdue the noise of the popular (audience) and made for the action of the stage. The Muse consigns to the lyre (the right) to celebrate Gods and the sons of Gods, and victorious boxers and the horse (which comes) first in the race (i.e. the poetry of Pindar), and the pains (felt) by the young (i.e. the poetry of Sappho) and the uninhibited (joys of) wine (i.e. the poetry of Anacreon). If I am unable, and too ignorant, to observe the alternatives (just) described and the complexions of works (of genius), why am I greeted (as) a poet? Why, out of false modesty, do I prefer to be ignorant than to be learned?

B)  RULES FOR THE STAGE, ESPECIALLY TRAGEDY (LL. 89-294)

A comic subject will not be presented in tragic verses; likewise, the banquet of Thyestes is considered unsuitable to be recounted in verse of a familiar (cast) and almost fitting for the sock (i.e. comedy): let each species (of verse), having been allocated its (proper) place, hold (that place) in a becoming manner; yet sometimes even comedy raises her voice, and angry Chremes rails in a swelling strain; and (a writer) of tragedy usually expresses grief in an ordinary voice. Telephus and Peleus, when in poverty and exile, both cast aside inflated expressions and words a foot and a half long, if they care to move the heart of the spectator with their complaint.

It is not enough for poems to be beautiful: let them be tender and lead the heart of the listener wherever they desire. As men's faces smile on those who are smiling, so they shed tears with those who are weeping. If you want me to weep, you must first show grief yourself: then, Telephus or Peleus, your misfortunes will distress me. Sad words suit a sorrowful face, (words) full of threats an angry (one), wanton (expressions) a playful (look), and, when speaking of serious (matters), a solemn (one). For, from our very birth, nature adjusts our inner (feelings) to every circumstance of fortune: she delights (us) or impels (us) to anger, or makes (us) sink to the ground choking with grievous sorrow. If you bring to the stage something untried, and venture to form a new character, let it be preserved to the end as it was introduced at the beginning and be consistent with itself.

It is difficult to express common (topics in such a way as to make them appear) our own (property), and you will be wiser to divide the story of Troy into acts, than to be the first to introduce (themes which are) unknown and untold:  public subject-matter will become your private property, if you do not dwell around ground (which is) common and open (to all), nor, as a translator, (should you be so) faithful as to take pains to render (the original) word for word, nor, (as) an imitator, should you leap into a straitened (place), from where (a sense of) shame and the rules of your work may forbid you to proceed, nor should you begin in a style like the cyclic bards of old: 'I shall sing of the fate of Priam and the famous war'. What will produce this boaster worthy of so great an abyss? The mountains are in labour, (and) a ridiculous mouse will be born. How much more sensible (is) he who attempts nothing unsuitable (i.e. Homer): 'Tell me, (O) Muse, of the man who, after the occasion of Troy's fall, saw the customs and cities of many people'. He does not intend (to produce) smoke from a flash, but to give light from the smoke, so that from it he may reveal his splendid marvels: Antiphates (i.e. the cannibal king), and Scylla, together with the Cyclops (i.e. Polyphemus), and Charybdis; neither does he begin the Return of Diomedes from the death of Meleager (i.e. as in the case of the cyclic bard Antimachus) nor the Trojan War from the double egg (i.e. the birth of Helen from Leda's eggs): he always hastens to the event, and hurries the listener into the midst of things, as though (they were) well-known, and (the things) he has handled which he despairs of being able to burnish brightly he omits; and he forms his fictions in such a manner, (and) so mingles the false with the true, that the middle will not be out of harmony with the beginning, nor the end with the middle.

Consider what I, and, with me, the public, expect, if you are in need of an applauding (spectator) who waits for the curtain (to fall), and who will sit continuously, until the singer calls out, 'Clap your (hands)!' The behaviour of every age-group must be noted by you, and a proper respect must be assigned to various dispositions and ages. A child, who already knows how to express himself in words and imprints the ground with a sure tread, delights to play with his fellows and thoughtlessly contracts and sets aside anger, and is subject to change from hour to hour. The beardless youth, after his guardian has at last been disposed of, rejoices in horses and dogs and the sunny grass of the Campus (Martius); (he is) easily led in being turned towards vice, rude to advisers, a tardy provider of what is advantageous, free with his money, aspiring and passionate, and swift to discard the objects of his desire. (Then,) after our inclinations have changed, the age and spirit of manhood seeks wealth and connections, is devoted to (positions of) honour, and is wary of committing (any act) which he might struggle to correct quickly. Many difficulties encompass an old man, either because he makes money, and, (like) a miser, he abstains from what he has acquired and is afraid to make use of (it), or because he manages everything in a timid and feeble manner; (he is) dilatory, slow to hope, listless, and terrified of the future, morose and querulous, a praiser of times past, when he was a boy, (and) a castigator and critic of his juniors. Advancing years bring with them many advantages, our declining (years) take many (of these) away: an old man's stage parts should not be entrusted to a youth, and a man's to a boy: we should always dwell upon (those things which are) attached to and (are) appropriate to (a particular) age.

An action is either represented on the stage, or is reported (there) after it has been done (elsewhere). (Things) which are received by the ear excite the mind more slowly than (those) which are subjected to the faithful eyes, and which a spectator transmits to himself: you should not, however, present on stage (things only) fit to be enacted behind (the scenes), and you should remove from view many (actions) which the eloquence (of an actor) may soon report in person: let not Medea slaughter her sons in the presence of the people, nor the impious Atreus openly cook human entrails, nor let Procne be turned into a bird, (and) Cadmus into a serpent. Whatever you show in this manner, I view with incredulity and disgust. Let a play, which it is your wish should be in (public) demand and revived as a spectacle, be neither shorter nor longer than the fifth act. Neither let a God intervene, unless a difficulty worthy of his unravelling should present itself, nor let a fourth person take the trouble to speak. Let the chorus perform the part, and the strenuous role, of an actor, and let it not sing anything in between the acts that is not connected with, and does (not) adhere closely to, the plot. Let it favour the good, and give (them) friendly counsel, and let it restrain the passionate, and be pleased to appease (those) boiling (with rage). Let it praise the repast of a frugal table, (and let) it (praise) wholesome justice, and laws, and peace with its open gates. Let it keep concealed (the secrets) entrusted to it, and let it pray to the gods, and beseech (them) that good fortune may return to the poor, and abandon the proud.

The pipe, not, as now, ringed with brass, and a rival to the trumpet, but slender and simple (in form) with a small opening, was employed to accompany and assist the chorus, and to fill with its tones the (rows of) seats, which were not yet too densely crowded, where the people, being doubtless easy to count, as being few (in number), and (being) honest and decent and modest, assembled. When the victorious (people of Rome) began to extend their territories, and a wider (circuit of) wall (began) to encompass  the city, their Genius was indulged on festal days by (drinking) wine during the daytime without penalty, and a greater (degree of) licence emerged both in the number (of verses) and the measures (of music). For what (sense of) taste could an unlettered rustic (yokel), and (one just) freed from his labours, demonstrate, when mingled with an urbane (city-dweller), the base-born with (a man) of honourable birth? Thus, the pipe-player added both a (quicker) movement and a richer (modulation) to the ancient art, and trailed his robe as he strutted across the stage; in this way, too, (new) notes increased the (range of) the sober lyre, and a cascading (style of) eloquence brought an unfamiliar (way of) speaking (to the theatre), and the sentiments (of the chorus), quick with useful pieces (of advice) and prescient of the future, did not differ (in quality) from the oracles at Delphi.

(The man) who, for the sake of a common he-goat, competed in tragic verse, soon after presented wild Satyrs naked (on the stage), and, (with) rough (sarcasm,) attempted a jest (i.e. wrote a Satyric drama to accompany tragic trilogies), (while still keeping) the gravity (of tragedy) unharmed, for the (reason) that the spectator, having been engaged in festal rites, and (being) both drunk and disorderly, had to be kept in his seat by enticements and welcome novelty. However, it will be expedient so to recommend the banterers and the cheeky Satyrs, and so to turn (things) of a serious (nature) into a jest, that, whatever God and whatever hero shall be introduced (on to the stage), he may, having (until) recently been seen in regal gold and purple, not descend, through vulgar language, to (the level of) obscure taverns, nor, while he spurns the ground, snatch at clouds and vacant (spaces). Tragedy, disdaining to spout trivial verses, like a matron, compelled to dance around on festal days, will mingle with wanton Satyrs, (while preserving) some degree of modest (reserve). (As a writer), I shall not, (you) Pisones, be obliged (to employ) only plain and familiar names and words, nor shall I struggle to deviate so (widely) from the tragic style, that it does not matter (to me) at all whether the speaker is Davus (i.e. a slave), the brazen Pythias (i.e. a slave-girl), who has gained a talent by wiping Simo's (i.e. an old man's) nose, or Silenus, the guardian and attendant of his pupil God (i.e. Bacchus). From a well-known (subject), I shall produce such a fictional story that anyone you can think of might hope (to do) the same (thing): such (power) does a (proper) arrangement and linkage (of events) possess, (and) so much grace comes from (subjects) taken from the masses. In my opinion, the Fauns that are brought out of the woods should always take care neither to play about with over-emotional verses or to loose off (volleys of) obscene and shameful words, as if they had been brought up on street corners and almost in the forum. (At this all) will take offence who have a horse (i.e. knights), a father (i.e. nobles) or estates (i.e. the wealthy), nor, whatever the purchaser of roasted chick-peas and nuts (i.e. the common people, who consume these articles during performances) approves of, do they receive (it) with favourable minds or award (it) the (winner's) garland.

A long syllable placed after a short (one) is called an Iambus, (that is) a quick foot; from here also it commanded the name of trimeter to be added to iambics, although it delivered six beats (i.e. an iambic meter consists of two feet), being like itself from first to last (i.e. they were pure iambic lines). Not so long ago, in order that it might come somewhat slower and with more weight upon the ear, it obligingly and patiently received the steadfast spondees (i.e. feet consisting of two long syllables) into its family heritage, (but) not (being so) understanding as to relinquish the second and fourth position; this (iambus in the second and fourth feet) rarely appears in Accius' noble trimeters, and stamps the verses of Ennius, brought on to the stage with a heavy weight, (as) work (which is) too hasty and lacking in care, or with the damaging charge of artistic ignorance.

Not every critic discerns unrhythmical poems, and an unmerited indulgence has been granted to Roman poets. Shall I, on this account, run riot, and write without licence? Or should I suppose that everyone will see my faults, (while I am) safe and secure with the expectation of a pardon? In short, I have avoided censure, (but) haven't earned any praise. You (who wish to excel,) turn (the pages) of your Greek models night, (and) day. But our ancestors praised both the rhythms and the witticisms of Plautus, admiring both of these too readily, I will not say foolishly, if only you and I know how to distinguish a coarse (joke) from a witty remark, and understand the proper sound (of a verse) with (the aid of) our fingers and ears.

Thespis is said to have invented a type (of drama) unknown to the tragic Muse, and to have conveyed (his actors) in wagons, and these, with the lees (of wine) smeared all over their faces, sang and performed. After him (came) Aeschylus, the inventor of the face-mask and the decent robe, and he covered the stage with boards of a moderate size, and taught (his actors) to speak in a lofty voice and to wear the buskin (i.e. to perform tragedies). The old comedy followed these (tragedies), not without considerable applause, but its freedom degenerated into excess and violence, needing to be regulated by law: a law was approved, and the chorus, its right to abuse having been removed, became shamefully silent.

Our poets have left nothing untried, nor have they merited the least honour, when they ventured to forsake the footsteps of the Greeks and to celebrate domestic exploits, whether they have instructed (us) in (plays) with robes (i.e. tragedies) or (plays) with togas (i.e. comedies). Nor would Latium (i.e. Italy) (have been made) stronger through its valour and its glorious (feats of) arms, than by its language, if the labour and hindrance of the file (i.e. the process of correction and revision) had not deterred every single one of our poets. O you, the offspring of Pompilius (i.e. Numa, the second king of Rome, from whom the Calpurnii Pisones claimed descent), condemn that poem which many a day and many a blot have not refined and corrected (right down) to the pared nail (i.e. absolute perfection).

C)  CORRECTNESS IN WRITING (LL. 295-476)

Because Democritus believes genius (is) more successful than wretched study, and excludes sane poets from Helicon (i.e. a mountain in Greece sacred to Apollo and the Muses), a good section (of them) do not care to cut their nails or their beard, seek secluded spots, and avoid the baths. For he will (certainly) obtain the reward and name of a poet, if he never submits to Licinius, the barber, a head which is not curable by three Anticyras (i.e. producers of hellebore, the traditional remedy for madness). O, how unlucky am I, who purges away my bile at the season of springtime. No one else can compose better poems; however, there is nothing (in it) of such great value (as to make it worthwhile). So, I shall act like a grindstone, which is able to make steel sharp, (but is) itself free of cutting; (while) writing nothing myself, I shall teach the duty and business of a poet, from where resources may be procured, what nourishes and shapes a poet, what is proper, (and) what (is) not, to where (moral) virtue, (and) to where error, leads. 

Wisdom is both the beginning and the source of writing well. The writings of Socrates will be able to indicate your subject, and words will readily follow the subject, once it has been provided. (He,) who has learned what he owes to his country and what (he owes) to his friends, with what affection a parent, a brother and a guest should be loved, what is the function of a senator and of a judge, (and) what (are) the duties of a general sent to war, that (man) will certainly know how to give suitable (attributes) to every character. I shall instruct a learned imitator to look for an ideal way of life and behaviour, and from this to draw expressions of real life. Sometimes, a play (which is) striking in its (moral) topics and proper in its character, (but) without any charm, (and) without (poetic) authority and skill, delights the people a good deal more than verses (which are) devoid of any substance and tuneful trifles. The Muse bestowed genius on the Greeks, and (the ability) to speak in an eloquent voice, and they were desirous of nothing else but praise. Roman boys learn by long computations to divide a pound (i.e. an 'as') into a hundred parts. "Let the son of Albinus (i.e. a well-known usurer) tell (me): if an ounce (i.e. an 'uncia') is taken from a quincunx (i.e. five ounces or 'unciae'), what is left over? You would have said: 'a third (of a pound) (i.e. because there were twelve 'unciae' to an 'as').' Well (done), you will be able to take care of your own affairs. (If) an ounce is added, what is the result? 'Half (a pound).' " When this avarice and craze for coppers has once tainted their minds, can we expect verses to be fashioned (such as) can be daubed with cedar (oil) and preserved in (cases of) polished cypress (n.b. the ancients used these kinds of wood to preserve their manuscripts, because they were not liable to corruption). 

Poets want either to to benefit or delight (their audiences), or to address at the same time both the pleasures and the necessities of life. Whatever advice you give, let it be brief, so that the minds of the learners may quickly understand what is said, and keep hold of (it). Every superfluous (word) emanates from a heart (that is too) full. Let what is made up for the sake of entertainment be very close to reality: let not your play demand whatever it wants to be believed, nor extract a living child from the belly of the witch who has eaten (it). Hundreds of old people rail against (plays) which lack moral substance, and the lofty tribe of knights disregard solemn poems: (he) who mixes the wholesome with the sweet wins every vote, by delighting and admonishing his reader at the same time. Such a book earns money for the Sosii (i.e. well-known booksellers in Rome); it both crosses the sea, and extends its renowned writer a long duration (of fame).

Yet, there are faults which we should be ready to disregard: for neither does the string (always) make the sound which the hand and the mind (of the performer) intends, and frequently emits a sharp (note)
when he requires a flat (one), nor will a bow always hit whatever (target) it is aiming at. But, when there are many splendid (things) in a poem, I shall not be offended by a few blemishes, which either carelessness has effected or human nature has insufficiently guarded against. So what is (the conclusion we are to draw)? As a copying clerk, if he continually makes the same mistake, although he has been warned, is without an excuse, and a harpist, who always blunders on the same string, is laughed at, so (the poet) who makes many mistakes becomes for me a very Choerilus (i.e. an epic poet from Caria, who attached himself to Alexander the Great), whom, (when he is) tolerable in two or three (instances), I wonder at with laughter; in the same way I even feel aggrieved whenever good Homer nods off; however, it is acceptable that sleep should suddenly steal up upon a lengthy work.

In the same way, I even feel aggrieved, whenever good Homer nods off; however, it is acceptable that sleep should suddenly steal up upon a lengthy work. As (is) painting, so (is) poetry: there will be (some paintings) which will capture your (imagination) more if you stand nearby, and others (will do so) if you stand at some distance away; one loves the gloom, another, which does not fear the acute shrewdness of the critic, wishes to be seen in the light; the one is pleasing on one occasion, the other will please if seen again ten times. O (you), the elder of the young (Pisos), although you may be pointed towards a right (judgment) by your father's voice, and you are wise in yourself, take this precept along with you, and remember (it): in certain fields (of activity), mediocrity and a tolerable (degree of ability) are rightly allowed: (a man) experienced in the law and a pleader of causes is far removed from the excellence of the eloquent Messalla, and does not know as much as Aulus Cascellius, but yet he is of value: (but) neither men, nor Gods, nor (even) booksellers' shops have allowed poets to be mediocre. As, at an agreeable dinner, an out-of-tune orchestra, heady perfume, and poppy-seeds in Sardinian honey cause offence, because the dinner could be prolonged without those (things), so, a poem, created and invented to please our minds, if it falls a little short of the summit, sinks to the bottom.

(He) who does know how to compete in field sports keeps away from the weapons of the Campus (Martius), and he who is unskilled in ball-games, quoits, or hoops, keeps quiet, lest the crowded ring (of spectators) safely raises a laugh; Yet, he (who) knows nothing about verses, presumes to compose (them). (And) why not? (He is) a freeman and well-born, (and) above all he is assessed at an equestrian income, and (is) free from every vice. You will say or compose nothing against the will of Minerva (i.e. against the natural bent of your genius): such is your judgment, such (are) your feelings. But, if you ever do write anything, let it be submitted to the ears of (i.e read aloud to) Metius (Tarpa), (who is) a critic, and your father's and mine, and let it be held back (from publication) until the ninth year, while you deposit your papers in (your letter-case); you can destroy what you have not published, (but) a word, (once) released, can never be returned.

Orpheus, the priest and interpreter of the Gods, deterred the savage (race of) men from slaughter and foul food, (and,) on account of this, (he is) said to have tamed tigers and raging lions; Amphion, the founder of the city of Thebes, (is) also said to have moved rocks by the sound of his lyre, and to have led (them) wherever he wished by his engaging appeal. (For) this was once (considered to be) wisdom: to distinguish public from private (matters), (and) the sacred from the profane, to prohibit promiscuous sexual relations, to give rules to married (people), to build towns, (and) to inscribe laws on wooden (tablets). Thus, honour and renown came to the divine poets and their songs. After these, the excellent Homer and Tyrtaeus inflamed, through their verses, the spirits of men in the direction of martial campaigns; oracles (were) delivered, and the road of life was pointed out, by means of poems, the favour of kings was sought by Pierian strains (i.e. the tunes of the Muses), and games were also devised (as) an end to the long toils (of the harvest): do not, (then,) let the Muse, skilled on the lyre, and the singer Apollo, perchance, bring a blush to your cheek.

Do not (then) let the Muse, (who is) skilled on the lyre and the singer Apollo perchance bring a blush to your cheek. (The question) is asked, (whether) praiseworthy poetry arises from nature or from art: I do not see what either study without a rich (natural) vein, or untutored genius, can achieve (by itself): thus, the one circumstance requires the assistance of the other, and conspires amicably (towards the same end). (He) who is eager to reach the longed-for turning post on the course has borne and done much (as) a boy: he has sweated and shivered with cold, he has refrained from love-making and from wine; the flute-player who sings the Pythian strains was formerly a learner, and greatly feared his master. It is now enough for (a poet) to have said (of himself), "I compose wonderful poems; let a plague of spots take hold of the hindmost; it is shameful for me to lag behind, and, indeed, to confess that I am ignorant of (something) which I have not learned".

Like a crier, who collects a crowd (of people) to buy his goods, (so) a poet, rich in land and rich in money placed at interest, bids flatterers come (to praise his poetry) for a financial reward. But, if he is (the sort) who can serve sumptuous dinners well, and give security on behalf of a poor (and) shiftless (man), and come to his rescue (when he is) entangled in vexatious lawsuits, I'll be surprised if our wealthy (bard) will know how to distinguish between true and false friends. Whether you have given, or intend to give, something to anyone, do not lead (him, when he is) full of joy, (to hear) the verses (which) you (have) composed; for he will exclaim, "Fine! Lovely! Great!" he will turn pale; on top of this, he will even distil dew from his friendly eyes, he will jump about, he will stamp the ground with his feet (in ecstasy). As (those) who lament at funerals, (after) having been hired (to do so), say and do almost more than (those who are) grieving from (the bottom of) their hearts, so the fake is more moved than the sincere admirer. (Certain) kings are reputed to ply with many goblets, and to put to the rack with wine, (a man) whom they are keen to know whether he is worthy of their friendship; if you intend to compose poems, never let the thoughts lying hidden beneath the fox's (skin) deceive you.

If you recited some (piece of writing) to Quintilius (Varus) (i.e. a friend of Horace and Virgil, who died in 24 B.C.), he would say, "Please correct this and that." (If) you said that you could not (do any) better, having tried in vain (to make an improvement) two or three times, he would tell (you) to rub (it) out, and return your poorly turned verses to the anvil. If you chose to defend your fault (rather) than to correct (it), he would expend no further word or wasted effort (to stop you) from admiring yourself and your (work) alone without a rival. A good (man) and a sensible (one) will censure feeble verses, he will condemn clumsy (ones), he will affix a black mark to those (verses that are) poorly constructed by drawing his pen across (them), he will lop off ostentatious ornaments, he will insist that (the author) gives clarity to (lines where the meaning is) insufficiently clear, he will highlight an ambiguous statement, (and) he will mark (the things) that need to be altered: he will be a (true) Aristarchus (i.e. the celebrated grammarian of antiquity, famed for his critical power and for his impartiality as a judge of literary merit); he will not say, "Why should I give offence to my friend about (mere) trifles?" (For) these trifles will involve (a man) in serious trouble, once he is mocked and poorly received (by the world).

Like (the man) whom a bad skin disease, or kings' sickness (i.e. jaundice), or religious frenzy and a raging Diana (i.e. lunacy, as Diana was the lunar goddess) distresses, (those) who are wise are afraid to touch the crazy poet, and they avoid (him), (while) children worry (him), and unwisely pursue (him). If, like a fowler watching his blackbirds, while he belches forth his verses and roams around with his head in the air, he should fall down into a well or a ditch, although he may cry out in a long (drawn-out voice), "Help (me), Oh, my (fellow-)citizens," no one would be bothered to lift (him) out. If anyone were to take the trouble to offer him assistance and let down a rope, I should say, "How do you know, perhaps he threw himself down there on purpose, and doesn't wish to be saved?" and I should recount the death of the Sicilian poet. "Empedocles, while wishing to be considered an immortal god, leapt into fiery Etna in cold blood (i.e. deliberately). May poets have the right, to die and may they be permitted (to do so): (he) who saves (a man) against his will, does the same (thing) to (a man when) killing (him). Neither has he acted in this way for the first time, nor, if he were dragged back now, would he become a human being and set aside his desire for a celebrated death. Nor is it sufficiently clear why he keeps on writing poetry, whether he has pissed on his father's ashes or has disturbed with polluted (hands) some place which was struck by lightning. He is evidently mad, and, if, like a bear, he manages to smash the bars enclosing his cage, this pitiless reciter puts to flight (both) the unlearned and the learned; indeed, whomsoever he has seized, he holds fast and slays with reading, (like) a leech that will not let go of the skin, until (it is) full of blood."


APPENDIX A: FAMOUS QUOTATIONS FROM THE "ART OF POETRY"

1.  'Pictoribus atque poetis / quidlibet audendi semper fuit aequa potestas.' / scimus, et hanc veniam petimusque damusque vicissim.  'Painters and poets alike, (you may say), have always had the right to attempt any such thing as this.' We know this, and we seek this privilege for ourselves, and grant it to others in turn. (10-11.)

2.  Inceptis gravibus plerumque et magna professis / purpureus, late qui splendeat, unus et alter / adsuitur pannus.  To lofty introductions, often promising great things, a purple patch or two is tacked on to give a striking effect. (14-17.)        

3.  Brevis esse laboro, / obscurus fio.  It is when I labour to be brief that I become obscure. (25-26.)

4.  Grammatici certant et adhuc sub iudice lis est.  Scholars dispute and the case is still before the courts. (78.)

5.  Proiicit ampullas et sesquipedalia verba.  He casts aside inflated expressions and words a foot and a half long. (97.)

6.  Si vis me flere, dolendum est / primum ipsi tibi.  If you wish me to weep, you must first show grief yourself. (102-103.)

7.  Parturient montes, nascetur ridiculus mus.  The mountains are in labour, and a ridiculous mouse will be born. (139.)

8.  Semper ad eventum festinat et in mediis res / non secus ac notas auditorem rapit.  He always hastens to the issue, and hurries his listener into the midst of the situation as though it were well-known. (148-149.)

9.  Difficilis, querulus, laudator temporis acti se puero.  Testy, querulous, and given to praising past times, when he was a boy. (173-174.)

10.  Vos exemplaria Graeca / nocturna versate manu, versate diurna.  You (who wish to excel), turn the pages of your Greek models by night and by day. (268.)

11.  Grais ingenium, Grais dedit ore rotundo / Musa loqui.   The Muse bestowed genius on the Greeks, and the ability to speak in an eloquent voice. (323-324.)

12.  Omne tulit punctum, qui miscuit utile dulci, / lectorem delectando pariterque monendo.  The man who mixes the wholesome with the sweet wins every vote, by delighting and admonishing the reader at the same time. (343-344.)

13.  Indignor, quandoque bonus dormitat Homerus. I feel aggrieved whenever good Homer nods off. (359.)

14.  Ut pictura poesis.  As is painting, so is poetry. (361.)

15.  Mediocribus esse poetis / non homines, non Di, no concessere columnae.  Neither men, nor Gods, nor even bookstalls have ever allowed poets to be mediocre. (372-373.)

16.  Nonumque prematur in annum. Let it be held back from publication until the ninth year (i.e. until the twelfth of never). (388.)

17.  Delere licebit, quod non edideris, nescit vox missa reverti.  You can destroy what you have not published, but a  word, once released, can never be returned. (389-390.)

18.  Non missura cutem, nisi plena cruoris, hirudo.  A leech will not let go of the skin, until it is full of blood. (476.)

THE GOSPEL ACCORDING TO JOHN

CHAPTER 1.  PROLOGUE: THE TESTIMONY OF JOHN THE BAPTIST, THE FIRST OF THE DISCIPLES.

Prologue: the Word became flesh (vv. 1-18).

1) In the beginning was the Word, and the Word was with God, and the Word was a god. 2) He was in the beginning with God. 3) All (things) came into existence through him, and apart from him not even one (thing) came into existence. 4) What came into existence by means of him was life, and the life was the light of men; 5) and the light is shining in the darkness, and the darkness has not overcome it.

6) A man came forth, having been sent by God, his name (being) John; 7) He came as a witness, in order to bear witness about the light, (and) so that all (men) might believe through him. 8) He was not that light, but (he came) to bear witness about that light.

9) The true light, which enlightens every man, was coming into the world. 10) He was in the world, and the world came into existence through him, but the world knew him not. 11) He came to his own (home), and his own (people) did not take him in. 12) But, as many as did take him in, to them he gave authority to become children of God, (because) they believed in his name, 13) and they were born, not from blood nor from the will of the flesh, nor from the will of man, but from God.

14) Then, the Word became flesh and dwelt among us, and we saw his glory, such as of an only-begotten (son) of a father, (and he was) full of grace and truth; 15) John bore witness about him and cried out, saying - he was the (one) who said (it) - "The (one) who comes after me has come before me, because he existed before me." 16) For from out of his fullness we all received kindness on top of kindness; 17) because the Law was given through Moses, grace and truth came through Jesus Christ. 18) No one has ever seen God; the one and only god, who is in the bosom of the Father, has brought news of (him).

The testimony of John the Baptist (vv. 19-28).

19) Now, this is the testimony of John, when the Jews sent out priests and Levites to him, in order to ask him, "Who are you?" 20) And he confessed and did not deny, and confessed, "I am not the Christ." 21) Then, they asked him, "What then? Are you Elijah?" And he said, "I am not." "Are you The Prophet?" And he answered, "No." 22) So, they said to him, "Who are you? so that we may give an answer to those who sent us. What do you say about yourself?" 23) He said, "I am the voice of (one) crying in the wilderness, 'Make straight the way of the Lord,' just as the prophet Isaiah said." 24) Now, those who were sent forth were from the Pharisees. 25) Then, they questioned him and said to him, "Why, then, are you baptising, if you are not the Christ, nor Elijah, nor The Prophet?" 26) John answered them, saying, "I baptise in water; in your midst there stands (one) whom you don't know, (one) who comes after me, the lace of whose sandals I am not worthy to untie." 28) These (things) took place in Bethany, on the other side of the Jordan, where John was baptising.

Jesus: the Lamb of God (vv. 29-34).

29) The next day, he saw Jesus coming towards him, and he said, "Behold, the Lamb of God that takes away the sins of the world! This is (the one) about whom I said, 'After me there comes a man who has come before me, because he existed before me.' 31) Even I did not know him, but I came baptising in water for this (reason), in order that he may be made manifest to Israel." 32) And John bore witness, saying, "I have seen the Spirit descending out of heaven like a dove, and it remained upon him; 33) even I did not know him, but he who sent me to baptise in water, said to me, '(He) upon whom you see the Spirit descending and remaining upon him, this is the (one) who baptises in the Holy Spirit.' 34) And I have seen (it) and have borne witness that he is the Son of God."

The first disciples: Andrew and Simon Peter (vv. 35-42).

35) Again, on the next day, John was standing with two of his disciples, 36) and, as he looked at Jesus walking about.he said, "Behold the Lamb of God." 37) The two disciples heard him speak, and they followed Jesus. 38) Then, Jesus turned and saw them following, and said to them, "What are you looking for?" They said to him, "Rabbi," which, (when) translated, means Teacher, "where are you staying?" 39) He said to them, "Come, and you will see." So, they came and saw where he was staying, and they stayed beside him on that day; it was about the tenth hour. 40) Andrew, the brother of Simon Peter, was one of the two that heard what John said, and followed him; 41) In the first place, he found his own brother, Simon, and said to him, "We have found the Messiah, which, (when) translated, means Christ. 42) He led him to Jesus. When Jesus looked upon him, he said. "You are Simon, the (son) of John, and you will be called Cephas," which is translated Peter.

The calling of Philip and Nathanael (vv. 43-51).   

43) The next day, he wished to go to Galilee. So, Jesus found Philip and said to him, "Follow me." 44) Now, Philip was from Bethsaida, from the city of Andrew and Peter. 45) Philip found Nathanael, and said to him, "We have found (the one) of whom Moses wrote in the Law and the Prophets, Jesus, (son) of Joseph, from Nazareth. 46) But Nathanael said to him, "Can anything good come from Nazareth?" Philip said to him, "Come and see." 47) Jesus saw Nathanael coming towards him, and said about him, "Behold, an Israelite indeed, in whom there is no deceit." 48) Nathanael said to him, "How do you know me?" Jesus answered and said to him, "Before Philip called you, I saw you (while) you were under the fig-tree." Nathanael answered him, "Rabbi, you are the Son of God, you are King of Israel." 50) Jesus answered and said to him, "Because I told you that I saw you under the fig-tree, you believe, (don't you)? You will see greater (things) than these." 51) Then, he said to him, "Verily, verily, I say unto you, you will see heaven opened up and the angels of God ascending and descending upon the Son of man."


CHAPTER 2.  JESUS' FIRST MIRACLE AT CANA; THE CLEANSING OF THE TEMPLE.

The wedding at Cana (vv. 1-12).

1) Now, on the third day a wedding feast took place in Cana of Galilee, and the mother of Jesus was there; 2) and Jesus, and his disciples also, were invited to the wedding celebration.

3) When the wine ran short, Jesus' mother said to him, "They have no wine." 4) But Jesus said to her, "What (is that) to me?" 5) His mother said to the attendants, "Do whatever he may say to you!" 6) And there were six stone water jars standing there in accordance with the purification (customs) of the Jews, containing up to two or three measures (of liquid). 7) Jesus said to them, "Fill the jars with water;" and they filled them to the brim. 8) And he said to them, "Draw (some) out now, and take (it) to the director of the feast;" so, they took (it) to him). 9) But, when the director of the feast tasted the water which had become wine, but he did not know where it had come from, although the attendants, who had drawn the water, knew, the director of the feast summoned the bridegroom, 10) and said to him, "Every (other) man puts out the fine wine first, and, when the guests become intoxicated, the inferior (wine); but you have kept the fine wine until now." 11) Jesus did this, the first of his miracles, in Cana of Galilee, and he made his glory manifest, and his disciples believed in him.

12) After this, he and his mother, and his brothers and disciples went down to Capernaum in Galilee, but they did not stay for many days.

The cleansing of the temple (vv. 13-22).

13) Now, the Passover (festival) of the Jews was near at hand, and Jesus went up to Jerusalem. 14) And in the temple he found men selling cattle and sheep and doves, and the money-changers sitting (in their seats), 15) and, having made a whip out of ropes, he drove all (of them) out of the temple, and their sheep and cattle, and he poured out the coins of the money-changers, and overturned their tables, 16) and he said to those selling doves, "Take these (things) away from here, and don't make my Father's house a house of business. 17) His disciples recalled that it is written, "Zeal for your house will consume me."

18) So, the Jews answered and said to him, " What wonder are you showing us because you are doing these (things)?" 19) Jesus answered and said to them, "Break down this temple, and in three days I shall raise it up." 20) So the Jews said, "This temple was built in forty-six years, and will you (really) raise it up in three days?" 21) But he was talking about the temple of his body. 22) So, when he was raised from the dead, his disciples remembered that he had said this, and they believed the (passage of) Scripture and the statement which Jesus had spoken.

Jesus knows all men (vv. 23-25).

23) However, when he was in Jerusalem, at the festival of the Passover, many believed in his name, seeing the miracles which he was performing; 24) but Jesus, himself, did not entrust himself to them, because he knew (them) all, 25) and because he had no need that anyone should bear witness about man, for he, himself, knew what was in man.



CHAPTER 3. JESUS AND NICODEMUS; JOHN THE BAPTIST'S FINAL TESTIMONY ABOUT JESUS.

Jesus' conversation with Nicodemus (vv. 1-21).

1) Now, there was a man of the Pharisees, his name (being) Nicodemus, a ruler of the Jews. 2) This (man) came to him in the night, and said to him, "Rabbi, we know that you have come from God (as) a teacher; for one can perform these miracles which you perform unless God is with him. 3) Jesus answered and said to him, "Verily, verily, I say unto you, unless a man is born again, he cannot see the kingdom of God." Nicodemus said to him, "How can a man be born when he is old? He cannot enter into his mother's womb a second time, and be born, (can he)?" 5) Jesus answered, "Verily, verily, I say unto you, unless a man is born from water and spirit he cannot enter into the kingdom of God. 6) That which has been born from flesh is flesh, and that which has been born from spirit is spirit. 7) Don't be astonished because I told you, 'You must be born again.' 8) The wind blows where it lists, and you hear its sound, but you don't know whence it comes, or whither it is going; so is everyone who has been born of the spirit."

9) Nicodemus answered and said to him, "How can these (things) be?" 10) Jesus answered and said to him, "Are a teacher of Israel, and (yet) you don't know these (things)? Verily, verily, I say unto you that what we know, we speak of, and what we have seen we bear witness to, but you (people) do not receive our witness. 12) If I've told you earthly things, and yet you don't believe, how will you believe if I should tell you heavenly things? 13) Moreover, no man has ascended into heaven, except he who has descended from heaven, (that is) the Son of man. And just as Moses lifted up the serpent in the wilderness, so the Son of man must be lifted up, 15) so that everyone who believes in him should have everlasting life.

16) "For God so loved the world, that he gave his only-begotten Son, so that everyone who believes in him should not die but have everlasting life. 17) For God did not send his son into the world, in order that he should judge the world, but in order that the world might be saved through him. 18) He that believes in him is not being judged. He that does not believe has been judged already, because he has not had faith in the name of the only-begotten Son of God. 19) Now, this is the (basis for) judgment, that the light has come into the world, but men have loved the darkness rather than the light, for their deeds were evil. 20) For everyone who practises vile (things) hates the light, and does not come to the light, in order that his deeds may not be reproved. 21) But he that does the truth comes to the light in order that his deeds may be made manifest, as they are accomplished in (harmony with) God."

John the Baptist bears witness for the last time (vv. 22-30).

22) After this, Jesus and his disciples and his disciples went into the countryside of Judea, and he spent some time with them there, and continued to baptise. 23) And John was also baptising in Aenon near Salim, because there was much water there, and (people) kept coming and being baptised; 24) for John had not yet been thrown into prison.

25) Then, a dispute arose on the part of John's disciples with a Jew concerning purification. 26) Then, they came to John, and said to him, "Rabbi, (the man) who was with you on the other side of the Jordan, (he) to whom you have borne witness, see, he is baptising and everyone is going to him." 27) John answered and said, "A man cannot receive anything at all, unless it had been given to him from heaven. 28) You yourselves bear me witness that I said, 'I am not the Christ, but I have been sent forth before him.' 29) He who has the bride is the bridegroom; but the friend of the bridegroom; but the friend of the bridegroom, when he stands and hears him, rejoices gladly because of the bridegroom's voice. So, this joy of mine has been fulfilled. 30) He must increase, but I (must) decrease.

He who comes from above (vv. 31-36).


31) "He who comes from above is above everyone. He that is of the earth is earthy, and speaks of the earth; he that comes from heaven is above everyone; 32) what he has seen and heard, to this he testifies, but no one receives his testimony. 33) he that accepts his testimony has attested that God is true. 34) For (the one) whom God sent forth is speaking the words of God, for God does not give the spirit sparingly. 35) The Father loves the Son, and has given everything into his hands. 36) He who believes in the Son has everlasting life, but he that disobeys the Son will not see life, but the wrath of God remains upon him."



CHAPTER 4.  JESUS AMONG THE SAMARITANS; THE HEALING OF THE OFFICIAL'S SON.

Jesus and the woman of Samaria (vv. 1-30).

1) Now, when the Lord became aware that the Pharisees had heard that Jesus was appointing and baptising more disciples than John, - although Jesus himself did no baptising, but his disciples (did), - 3) he left Judea and departed again for Galilee. 4) But it was necessary for him to go through Samaria. 5) So, he came to a city of Samaria called Sychar, near the piece of land that Jacob gave to his son Joseph; 6) In fact, Jacob's well was there. Now, Jesus, being tired from his journey, was thus sitting at the well; it was about the sixth hour.

7) A woman of Samaria came to draw water. Jesus said to her, "Give me a drink;" 8) (For his disciples had gone into the city to buy foodstuffs. 9) Then, the Samaritan woman said to him, "How is it that you, being a Jew, ask for a drink from me, when I am a Samaritan woman;" (for Jews have no dealings with Samaritans.) 10) Jesus answered and said to her, "If you had known the gift of God, and who it is that says to you, 'Give me a drink,' you would have asked him, and he would have given you living water." 11) She said to him, "Sir, you don't even have a bucket (for drawing water), and the well is deep; so, where do you keep this living water? Surely you are not greater than our forefather Jacob, who gave us this well, and drank from it himself, as (did) his sons and his cattle? 13) Jesus answered and said to her, "Every (man) who drinks from this water will get thirsty again; 14) but whoever shall drink of the water which I shall give him will never get thirsty at all, but the water which I shall give him will become in him a fountain of water bubbling up into everlasting life." 15) The woman said to him, "Sir, give me this water, so that I do not get thirsty, nor keep coming here to draw (water)."

16) He said to her, "Go, call your husband, and come here." 17) The woman answered and said to him, "I do not have a husband." Jesus said to her, "You spoke well, (when you said) 'I do not have a husband.' For you have had five husbands, and (he) whom you now have is not your husband; this (thing) you have said (is) true." 19) The woman said to him,"Sir, I perceive that you are a prophet. 20) Our forefathers worshipped in this mountain; but you (people) say that the place where you must worship is Jerusalem." 21) Jesus said to her, " Believe me, woman, that the hour is coming when you will worship the Father neither in this mountain nor in Jerusalem. 22) You worship what you don't know; we worship what we do know, because salvation comes from the Jews;  23) but the hour is coming, and it is (here) now, when the true worshippers shall worship the Father in spirit and in truth, for the Father is looking for such (as these) to worship him; 24) God is a Spirit, and those who worship him must worship (him) in spirit and in truth." 25) The woman said to him, "I know that the Messiah is coming, the (one) called Christ; whenever he is come, he will declare all (things) to us." 26)  Jesus said to her, "I, the (one) who is speaking to you, am (he)."

27) Now, at this (moment) his disciples came, and they marvelled that he was speaking with a woman; yet no one said, "What are you looking for?" or "Why are you speaking with her?" 28) So, the woman left her water jars, and went off into the city and said to the men, "Come here, (and) see a man who has told me everything which I have done; is this (man) the Christ perhaps?" 30) They went out of the city and came to him.

Jesus' food is to do the will of God (vv. 31-38).

31) In the meantime, his disciples were urging him, saying, "Eat, Rabbi." 32) But he said to them, "I have food to eat which you do not know (about)." 33) So, the disciples said to one another, "No one has brought him (anything) to eat, (have they)?" 34) Jesus said to them, "My food is to do the will of him who sent me, and to complete his work. Do you not say that there are yet four months, and then the harvest comes? Look! I say to you, lift up your eyes, and look at the fields (and see) that they are white (and ready) for harvesting. Already 36) the reaper is receiving wages and gathering fruit for everlasting life, so that the sower and the reaper may rejoice together. 37) For in this (respect) the saying is true, that one (man) is the reaper and another (man) the sower; 38) I sent you to reap what you have not laboured over; others have laboured, and you have entered into (the benefit of) their labour."

Many Samaritans believe in Jesus (vv. 39-42).

39) Now, many of the Samaritans from that city put their faith in him, on account of the woman who testified that, "He told me everything which I have done." 40) So, when the Samaritans came to him, they besought him to stay with them; and he stayed there for two days. 41) And many more believed on account of his word. 42) They said to the woman, "We no longer believe because of what you said; for we have heard (him) ourselves, and we know that this (man) is truly the saviour of the world."

Jesus' second miracle in Cana: the healing of the official's son (vv. 43-54).

43) After these two days, he left there for Galilee; 44) for Jesus himself testified that a prophet has no honour in his own country. 45) So, when he came to Galilee, the Galileans welcomed him, because they had seen all the many (things) that he had done in Jerusalem during the festival, for they had also gone to the festival.

46) Then, he came again to Cana of Galilee, where he had made the water (into) wine. Now, there was a certain attendant of the King, whose son was sick in Capernaum. 47) This (man), when he heard that Jesus had come out of Judea into Galilee, went up to him, and begged (him) to come down and heal his son, for he was on the point of death. 48) However, Jesus said to him, "Unless you see miracles and wonders, you will not believe at all." The King's attendant said to him, "Lord, come down before my little boy dies." 50) Jesus said to him, "Go your way; your son lives." The man believed the word Jesus said to him, and went on his way. 51) But already, while he was going down, his servants met him, and said to him that his son was living. 52) Then, he inquired of them the hour in which he began to recover. Then, they said to him, "Yesterday, at the eleventh hour, the fever left him." 53) So, the father knew that (it was) at that very hour in which Jesus had said to him, "Your son lives," and he believed, himself and his whole household. 54) Again, this (was) the second miracle (that) Jesus performed, when he came out of Judea into Galilee.


CHAPTER 5.   THE HEALING AT THE POOL; THE AUTHORITY OF JESUS.

The healing of a sick man at the Pool of Bethesda (vv. 1-18).

1) After these (events), there was a festival of the Jews, and Jesus went up into Jerusalem. 2) Now, there is in Jerusalem, by the sheepgate, a pool called, in Hebrew, Bethesda, which has five colonnades; 3) in these lay a multitude of the sick, the blind, the lame (and) the paralysed, [waiting for the water to move; 4) from time to time an angel of the Lord bathed in the pool and disturbed the water, and the first person to enter the water after this disturbance was cured of whatever disease he had. (N.B. the passage within this parenthesis is omitted from most versions of the N.T. but is included in the Authorised King James' Version.] 5) And a certain man was there, who had been in his sickness for thirty-eight years; 6) seeing this man lying there, and realising that he had already been (sick) for a long time, Jesus said to him, "Do you want to become well?" 7) The sick man answered him, "Sir, I don't have a man to put me into the pool, when the water is stirred up, and, while I am coming, another (man) steps in ahead of me. 8) Jesus says to him, "Arise, take up your bed and walk." 9) And, at once, the man became healthy, and took up his bed and began to walk.

Now, on that day it was the Sabbath. 10) So, the Jews said to the (man) who had been cured, "It is the Sabbath, and it is not lawful for you to carry your bed. 11) Then, he answered them, "He who made me well, that (same man) said to me, 'Take up your bed and walk.' " 12) They asked him, "Who is the man who said to you, 'Take up your bed and walk'?" 13) But the man who had been healed did not know who it was, for Jesus had turned aside, as there was a crowd (of people) in the place.

14) After this, Jesus found him in the temple, and said to him, "See, you have become healthy; sin no more, so that nothing worse may befall you." 15) The man went away, and told the Jews that Jesus was the (man) who had made him healthy. 16) And for this (reason), the Jews began persecuting Jesus, because he was doing these (things) on the Sabbath. 17) But he answered  them, "My Father has kept working until now, and I am working too." 18) So, on this (account), the Jews began seeking (all) the more to kill him, because he was not only breaking the Sabbath but he was also calling God his own Father, (thus) making himself equal to God.

The Son is given authority by the Father (vv. 19-24).

19) Therefore, Jesus answered and said to them, "Verily, verily, I say unto you, the Son cannot do anything on this own (account), but only what he sees the Father doing, for whatever he does the Son also does these (things) similarly. 20) For the Father loves the Son, and shows him everything which he himself is doing, and will show him works greater than these, so that you may marvel. 21) For, just as the Father raises the dead up and makes (them) alive, so the Son also makes alive (those) whom he wishes. 22) For the Father does not judge anyone, but has given all judgement to the Son, 23) in order that everyone may honour the Son, just as they honour the Father. He who doesn't honour the Son, doesn't honour the Father, who sent him. 24) Verily, verily, I say unto you that he who who hears my words and puts his trust in him that sent me has everlasting life and comes not into judgement but has passed over from death to life.

The dead will hear Jesus' voice (vv. 25-30).


25) Verily, verily, I say unto you that that the hour is coming, and is (here) now, when the dead will hear the voice of the Son of God, and those who have taken heed of it will live. 26) For, just as the Father has life in himself, so he has also granted to the Son to have life in himself; 27) he also gave him authority to execute judgment, because he is the Son of man. 28) Do not marvel at this, because the hour is coming, in which all those in the tombs will hear his voice, 29) and will come out, those who did good things to a resurrection of life, (and) those who practised vile (things) to a resurrection of judgment. 30) I cannot do anything on my own (account); as I hear, I judge, and my judgment is righteous, because I do not seek my own will but the will of him who has sent me.

Witnesses to Jesus (vv. 31-47).

31) "If I should bear witness about myself, my testimony is not valid; 32) there is another who bears witness about me. 33) You have sent (men) to John, and he has borne witness to the truth; 34) However, I do not accept the testimony of a man, but I am saying these (things) so that you may be saved. 35) That (man) was a burning and shining lamp, and you were willing to rejoice for a time in his light; 36) But I have a witness greater than that of John, for the works which I am doing bear witness about me that the Father sent me, 37) and also that the Father who sent me has himself borne witness about me. You have not heard his voice at any time or seen his figure, 38) and you do not have his word dwelling within you, because you do not believe in him whom he sent forth.

39) "You examine the Scriptures, because you think that you have in them everlasting life; and these are the very (passages) which bear witness about me; 40) and yet you do not want to come to me in order that you may have life. 41) I do not accept glory from men, 42) but I know that you do not have the love of God in yourselves. 43) I have come in my Father's name but you do not welcome me; if another comes in his own name, you welcome him. 44) How can you believe when you are accepting glory from one another, and you are not seeking the glory that (comes) from the only true God? 45) Don't think that I shall accuse you to the Father: there is one that accuses you, (namely) Moses, upon whom you have placed your hope. 46) In fact, if you believed Moses, you would believe me, for he wrote about me. 47) But, if you do not believe his writings, how will you believe my words."


CHAPTER 6.  THE FEEDING OF THE FIVE THOUSAND; THE DISCOURSE IN THE SYNAGOGUE AT CAPERNAUM.

The miracle of the loaves (vv. 1-15).

1) After these (events), Jesus went across to the other side of the sea of Galilee, (that is) of Tiberias. 2) But a large crowd kept following him. because they were looking at the miracles which he was performing upon those who were sick. 3) So, Jesus went up into a mountain, and there he sat with his disciples. 4) Now, the Passover, the festival of the Jews, was imminent. 5) So, when Jesus raised his eyes and saw that a great crowd (of people) was coming towards him, he said to Philip, "From where shall we buy loaves, so that they may eat?" 6) However, he said this to test him, for he himself knew what he was going to do. 7) Philip answered him, "Loaves worth two hundred denarii are not enough for them, (even) for each one to receive a little." 8) One of his disciples, Andrew, the brother of Simon Peter, said to him, 9) "Here is a little boy, who has five loaves of barley and two little fishes; but what (good) are these among so many?"

10) Jesus said, "Make the people sit down." Now, there was plenty of grass in this place. And so the men, about five thousand in number, sat down. 11) Then, Jesus took the loaves, and, when he had given thanks, he distributed (them) to those who were sitting there, and (he did) likewise with the small fish, (distributing) as much as they wanted. 12) When they had had their fill, he said to his disciples, "Gather together the fragments that are left over, so that nothing is wasted." 13) So, they gathered (them) together, and filled twelve baskets with fragments from the five loaves of barley which were left over by those who had eaten.

14) So, when the people saw what miracles he had performed, they said, "This is, indeed, the prophet who is coming into the world." 15) So, Jesus, knowing that they were about to come and seize him in order to make (him) king, withdrew again into the mountain alone (by) himself.

Jesus walks on the water (vv. 16-21).

16) When evening came, his disciples went down to the sea, 17) and, getting into a boat, they went across the sea to Capernaum. And by now darkness had fallen, and Jesus had not yet come to them, 18) and the sea was thoroughly aroused because a great wind was blowing. 19) However, when they had rowed about twenty-five or thirty stades, they beheld Jesus walking upon the sea and getting near to the boat, and they became fearful. 20) But he said to them, "It is I, don't be afraid." 21) So, they were willing to take him into the boat, and, at once, the boat came to the place where they were trying to go.

Jesus: the bread of life (vv. 22-59).

22) On the following day, the crowd, that was standing on the other side of the sea, saw that no other little boat was there except this one, and that Jesus had not entered into the boat with his disciples, but that his disciples had departed alone; 23) but boats from Tiberias had arrived near the place, where they had eaten bread, after the Lord had given thanks. 24) So, when the crowd saw that Jesus was not there, nor his disciples, they themselves got into the little boats, and went to Capernaum to look for Jesus.

25) Then, when they found him on the other side of the sea, they said to him, "Rabbi, when did you get here?" 26) Jesus answered them and said, "Verily, verily, I say unto you, you are seeking me, not because you saw miracles, but because you ate from the loaves and had your fill; 27) do not work for the food that perishes, but for the food that endures unto everlasting life, which the Son of man will give you, for upon him God the Father has set his seal (of approval).

28) So, they said to him, "What should we do in order to undertake God's work?" 29) Jesus answered and said to them, "This is God's work, that you put your faith in (him) whom he sent forth." 30) Then they said to him, "So what miracle are you performing, so that we may see it and put our faith in you? 31) Our forefathers ate manna in the wilderness, just as it is written, 'He gave them bread from heaven to eat'." 32) So, Jesus said to them, "Verily, verily, I say unto you, Moses didn't give you bread from heaven, but my Father gives you the true bread from heaven. 33) For the bread of God is the (one) who comes down from heaven and gives life to the world." 34) So, they said to him, "Lord, always give us this bread."

35) Jesus said to them, "I am the bread of life; he who comes to me shall never hunger, and he who believes in me shall never thirst. 36) But I have said to you that you have even seen me and yet you do not believe. 37) Everything that the Father gives me will come to me, and the (man) that comes to me I shall certainly not drive away, 38) because I have come down from heaven, not in order to do my will, but the will of him that sent me. 39) Now, this is the will of him that sent me, that of everything which he has given me, I should lose nothing of it, but I should resurrect it on the last day. 40) For this is the will of my Father, that everyone who behold the Son and believes in him should have everlasting life, and I shall raise him up on the last day."

41) Therefore, the Jews began to complain about him, because he said, "I am the bread that came down from heaven," 42) and they were saying, "Is this not Jesus, the son of Joseph, whose mother and father we know? How does he now say, 'I have come down from heaven'?" 43) Jesus answered and said to them, "Do not murmur among yourselves. 44) No man can come to me, unless the Father, who sent me, draws him, and I shall raise him up on the last day. 45) It is written in the Prophets, 'And they will all be taught by God'. Everyone that has listened to the Father, and has learned (from him), comes to me. 46) Not that any man has seen the Father, except he who is from God; this (man) has seen the Father. 47) Verily, verily, I say unto you, he that believes has everlasting life.

48) "I am the bread of life. 49) Your forefathers ate manna in the wilderness, and yet they died; 50) this is the bread that comes down from heaven, so that a man may eat of it and not die. 51) I am the living bread that came down from heaven; if any man eats of this bread, he will live forever, and the bread which I shall give is my flesh, (given) on behalf of the life of the world."

52) Then, the Jews began to argue among themselves, saying, "How can this (man) give us his flesh to eat? 53) So, Jesus said to them, "Verily, verily, I say unto you, unless you eat the flesh of the Son of man and drink his blood, you have no life in yourselves. 54) He who eats my flesh and drinks my blood has everlasting life, and I shall raise him up on the last day; 55) for my flesh is true food and my blood is true drink. 56) He who eats my flesh and drinks my blood lives in me, and I in him. 57) Just as the living Father sent me forth, and I am living on account of the Father, so also he who feeds on me will live because of me. 58) This is the bread which came down from heaven, (but it is) not as (when) your forefathers ate and yet died; he who feeds on this bread will live forever." 59) He said these (things) while teaching in the synagogue in Capernaum.

The words of everlasting life (vv. 60-71).

60) So, when they heard (this), many of his disciples said, "This language is unacceptable; who can listen to it?" 61) But Jesus, knowing in himself that his disciples were complaining about this, said to them,"Does this shock you? 62) So (what) if you should behold the Son of man ascending to where he was before? 63) It is the Spirit that gives life, (and) the flesh is of no value at all; the  words which I have spoken to you are Spirit, and are life; 64) but there are some of you that do not believe." For Jesus knew from the beginning who were the (ones) who did not believe, and who was the (one) who would betray him. 65) And he went on to say, "For this (reason), I have said to you that no one can come to me, unless it has been granted to him by the Father."

66) As a result of this, many of his disciples went away into the background, and no longer walked around with him. 67) Therefore, Jesus said to the twelve, "Don't you also want to go away?" 68) Simon Peter answered him, "To whom shall we go away? You have the message of everlasting life, 69) and we have come to believe and to know that you are the Holy (One) of God." 70) Jesus answered them, "Did I not choose you twelve? And yet one of you is a devil." 71) He was, in fact, speaking of Judas, (the son) of Simon Iscariot; for he was about to betray him, (although he was) one of the twelve.


CHAPTER 7.  JESUS AT THE FESTIVAL OF THE TABERNACLES.


The unbelief of Jesus' brothers (vv. 1-9).

1) And after this, Jesus travelled around Galilee, for he was not willing to go around Judaea, because the Jews were seeking to kill him. 2) Now the festival of the Jews, (that of) Tabernacles (i.e. Shelters) was close at hand. 3) So, his brothers said to him, "Depart from here, and go to Judea, so that your disciples may also behold the works that you do; for no one does anything in secret, while he himself is seeking to be in the public eye. If you do these (things), show yourself to the world." 5) For his brothers were not, in fact, showing faith in him. 6) So, Jesus said to them, "The right time for me is not yet here, but the right time for you is always at hand. 7) The world cannot hate you, but it does hate me, because I bear witness concerning it that its works are evil. 8) You go up to the festival; I am not yet going up to this festival, because my appointed time has not yet been fulfilled." 9) After he said these (things) to them, he remained in Galilee.

Jesus teaches at the festival (vv. 10-24).

10) But, when his brothers had gone up to the festival, then he also went up himself, not openly, but, as it were, in secret. 11) So, the Jews began looking for him at the festival, and they were saying, "Where is that (man)?" 12) And there was much murmuring about him in the crowds; some were saying,  "He is a good man, " but others were saying, "No, (he isn't), for he is misleading the crowd." 13) Yet, no one would would speak about him publicly, because of their fear of the Jews.

14) But, when the festival was already half over, Jesus went up into the temple and began teaching. 15) So, the Jews began to wonder, saying, "How does this (man) have a knowledge of letters, when he is not educated?" 16) Then, Jesus answered them and said, "My teaching is not mine, but (that) of him who sent me; if anyone is willing to do his will, he will know about the teaching, whether it is from God, or I speak for myself. 18) He who speaks for himself is seeking his own glory; but he who seeks the glory of him who sent him, this (man) is true and there is no unrighteousness in him. 19) Moses gave you the Law, didn't he? But not one of you obeys the Law. Why are you seeking to kill me?" 20) The crowd answered, "You are possessed by a demon; who is seeking to kill you?" Jesus answered and said to them, "I performed one deed, and you are all amazed (at it). 22) For this (reason), Moses has given you circumcision  - not that it comes from Moses, but from our forefathers, - and you circumcise a man on the Sabbath. 23) If a man receives circumcision on the Sabbath, in order that the Law may not be broken, are you (really) furious with me, because I made a man completely healthy on the Sabbath? 24) Do not judge according to appearances, but pass a righteous judgement."


The people discuss the origins of the Messiah (vv. 25-31).

25) So, some of the inhabitants of Jerusalem began to say, "Is this not the man they are seeking to kill? 26) And yet, look! he is speaking publicly, and they say nothing to him; the authorities have never known for certain that this (man) is the Christ, (have they)? 27) But we know where he comes from; yet, whenever the Christ does come, no one will know where he comes from." 28) So, when he was teaching in the temple, Jesus cried out, and said, "You both know me and you know where I come from. Also, I have not come of my own (accord), but (he) who has sent me, (and) whom you do not know, is true; 29) I know him because I am his representative, and he has sent me forth. 30) So they began seeking to arrest him, but no one laid a hand on him, because his hour had not yet come. 31) But many in the crowd believed in him, and said, "When the Christ comes, he will not perform any more miracles (than those) which this man has performed, (will he)?"

Jesus foresees his approaching departure (vv. 32-36).

32) The Pharisees heard the crowd murmuring these (things) about him, and the chief priests and the Pharisees sent officers to arrest him. 33) So, Jesus said, "I shall be with you for a little (while) longer, and then I shall go back to him who sent me. 34) You will look for me, but you will not find me, and where I am you cannot come." 35) Therefore, the Jews said among themselves, "Where does this (man) intend to go, that we should not find him? He doesn't intend to go to the (Jewish) diaspora among the Greeks, and teach the Greeks, (does he)? 36) What is the meaning of this statement which he said, 'You will look for me, but you will not find me, and where I am you cannot come'?"

Rivers of living water (vv. 37-39).

37) But on the last day, the high (day) of the festival, Jesus stood up and cried out, saying, "If anyone is thirsty, let him come to me and drink. 38) He who puts his faith in me, just as the Scripture has said, from his body streams of living water will flow." 39) However, he said this about the Spirit, which those who believed in him were about to receive; for as yet there was no Spirit, because Jesus had not yet been glorified.

Different opinions about the Messiah (vv. 40-52). 

40) Then, (some of those) in the crowd, hearing these words, began to say, "This (man) is indeed the Prophet"; 41) others said, "He is the Christ"; but some were saying, "Surely the Christ does not come from Galilee, (does he)? Has not the Scripture said that the Christ is coming from the seed of David and from Bethlehem, the village where David used to live?" 43) So, a division occurred in the crowd on account of him. 44) Some of them wanted to seize him, but no one laid his hands upon him.

45) So, the officers went (back) to the chief priests and the Pharisees, and the latter said to them, "For what (reason) did you not bring him (in)?" 46) The officers replied, "No man ever spoke in this way." 47) Therefore, the Pharisees answered them, "You have not been led astray also, (have you)?" 48) Not one of the rulers or of the Pharisees has put his faith in him, (has he)? 49) But this crowd that does not know the Law is accursed. 50) Nicodemus, who had come to him previously, (and) who was one of them, said to them,  51) "Our Law does not judge a man, unless it has first heard from him, and has learned what he is doing, (does it)?" 52) They answered and said to him, "You are not also from Galilee, (are you)? Look into the matter and see that no prophet is to be raised up out of Galilee."

53) So, they went, each (man) to his own home.


CHAPTER 8.  THE ADULTEROUS WOMAN; A DISCUSSION ON JESUS' TESTIMONY; JESUS AND ABRAHAM.


The woman caught in adultery (vv. 1-11). (The author of this passage, viz. 7.53- 8.11, is not John, and, as its style is that of the Synoptics, it may be Luke. In fact, if 8. 1-2 below are transposed with Luke 21. 37-38, 8. 3-11 would easily fit at the end of Luke 21.38)

1) But Jesus went to the Mount of Olives. 2) And at daybreak he arrived again at the temple, and all the people came to him, and he sat down and taught them. 3) Then, the scribes and Pharisees brought a woman taken in adultery, and, having set her in their midst, 4) they said to him, "Teacher, this woman has been caught in the very act of committing adultery; 5) now, in the Law Moses has commanded us to stone such (women). What, then, do you say?" 6) But they were saying this to put him to the test, so that they might have (something) of which to accuse him. Then, Jesus, stooping down, began to write on the ground with his finger. 7) But, when they persisted in questioning him, he looked up and said to them, "He amongst you (who is) without sin, let him be the first to cast a stone upon her." 8) And, stooping down again, he wrote on the ground. 9) And, when they heard (this), they went out one by one, beginning with the oldest until the very last one, and he was left alone with the woman who was in their midst. 10) Standing up, Jesus said to her, "Woman, where are they? Did no one accuse you?" 11) She said, "No one, sir." Then, Jesus said, "Neither do I condemn you; go your way, and, from now on, sin no more."

Jesus: the light of the world (vv. 12-20). 

12) Then, Jesus spoke to them again, saying, "I am the light of the world; he who follows me will never walk in the darkness, but will have the light of life." 13) And so, the Pharisees said to him, "You are bearing witness about yourself; your testimony is not valid. 14) Jesus answered and said, "Even if I do bear witness about myself, my testimony is valid, because I know where I came from and where I am going to; but you don't know where I came from and where I am going to. 15) You judge according to the flesh, I don't judge anyone at all. 16) And yet, if I do judge, my judgment is right, because I am not alone, but (there is) I and the Father who sent me ." 17) Also, it is written in your Law that the testimony of two men is valid. 18) I am the (one) who bears witness about myself, and the Father who sent me bears witness about me. 19) So, they said to him, "Where is your Father?" Jesus replied, "You know neither me nor my Father; if you did know me, you would  also know my Father." 20) He spoke these words in the treasury, (while) speaking in the temple, and no one seized him, because his hour had not yet come.

Where I am going you cannot come (vv. 21-30).

21) He, therefore, said to them again, "I am going away and you will look for me, and you will die in your (state of) sin; where I am going you cannot come." 22) The Jews, therefore, said, "Perhaps he will kill himself, because he is saying 'Where I am going you cannot come'. 23) Then, he said to them, "You are from the (realms) beneath, I am from the (realms) above. You are of this world, I am not of this world. 24) So, I said to you that you will die in your sins; for; if you don't believe that I am (he), you will die in your sins." 25) So, they said to him, "Who are you?" Jesus said to them, "(I am) just what I have been saying to you from the beginning. 26) I have many (things) to say concerning you, and to pass judgment (upon you); but he who sent me is true, and these (things) which I have heard from him, I am saying to the world. 27) They were not aware that he was talking to them of the Father. 28) Therefore, Jesus said, "When you have lifted up the Son of man, then you will know that I am (he), and that I do nothing of my own (accord), but I say these (things) just as my Father taught me." 29) And he who sent me is with me; he did not leave me alone, because I always do things pleasing to him." 30) As he was saying these (things), many (people) put their faith in him.

The truth will set you free (vv. 31-38).

31) And so, Jesus said to those Jews who had put their faith in him, "If you abide in my word, you are truly my disciples, 32) and you will know the truth, and the truth will set you free." 33) They replied to him, "We are the descendants of Abraham, and have never been slaves to anyone; how can you say, 'You will become free'. 34) Jesus answered them, "Verily, verily, I say unto you, that everyone who commits a sin is a slave of sin; 35) the slave does not abide in the house forever; the son abides (in it) forever. 36) So, if the Son sets you free, you really will be free. 37) I know that you are the descendants of Abraham; but you seek to kill me, because my word makes no headway among you. 38) I say (the things) which I have seen with my Father;"

Your father the Devil (vv. 39-47).

39) They answered and said to him, "Our father is Abraham." Jesus said to them, "If you are Abraham's children, you would do Abraham's works; 40) But now you are seeking to kill me, a man who has told you the truth that I heard from God; Abraham did not do this. 41) You are doing the works of your father (i.e. the Devil)." They said to him, "We were not born from fornication; we have one Father, (that is), God."

42) Jesus said to them, "If God were your Father, you would love me, for I came forth from God, and I am here; for I have come, not on my own (account), but he sent me forth. 43) Why do you not understand what I am saying? Because you cannot listen to my word. 44) You are from your father, the Devil, and you wish to do the desires of your father. He was a manslayer from the beginning, and does not stand in the truth, because there is no truth in him. When he tells a lie, he speaks from his own (nature), because he is a liar, and the father of (the lie). 45) But, because I am telling you the truth, you don't believe me. 46) Who amongst you convicts me of sins? If I tell the truth, why don't you believe me? 47) He who is from God listens to the words of God; for this (reason), you don't hear, because you are not from God."

Before Abraham was, I am (vv. 48-59).

48) The Jews answered and said to him, "Do we not rightly say that you are a Samaritan and are possessed by a demon?" 49) Jesus answered, "I am not possessed by a demon, but I honour my Father, and you dishonour me. 50) But I am not seeking glory for myself; there is one who does seek (it), and who is the judge (of it). 51) Verily, verily, I say unto you, if anyone should keep my word, he will never see death at all." 52) The Jews said to him, "Now we do know that you are possessed by a demon. Abraham died, and the prophets too, but you say, 'If anyone should keep my word, he will never taste death at all'. 53) You are not greater than our father Abraham, who died (, are you)? The prophets also died; whom do you claim yourself (to be)?" 54) Jesus answered, "If I should glorify myself, my glory is nothing. It is my Father who glorifies me, (he) of whom you say that he is your God, 55) but you have not known him, but I know him; and if I should say that I do not know him, I should be a liar, like you; but I do know him, and keep his word. 56) Your father, Abraham, exulted at the prospect of seeing my day, and he did see (it) and rejoiced. 57) So, the Jews said to him, "You are not yet fifty years (of age), and yet you have seen Abraham?" 58) Jesus said to them, "Verily, verily, I say unto you, before Abraham was, I am." 59) So, they picked up stones to hurl at him; but Jesus hid himself and went out of the temple.


CHAPTER 9.  THE CURE OF A MAN BORN BLIND; THE PHARISEES INVESTIGATE THE HEALING.

Jesus heals a man born blind (vv. 1-12).

1) Now, as he was passing by, he saw a man blind from birth, 2) and his disciples asked him, saying, "Rabbi, who sinned, this (man) or his parents, such that he was born blind? 3) Jesus replied, "Neither this (man) nor his parents sinned, but (it was) so that the works of God might be made manifest in him. 4) We must carry out the works of him who sent me, while it is day. When night comes, no one is able to work. 5) As long as I am in the world, I am the light of the world." 6) When he had said these (things), he spat on the ground and made a paste from the spittle, and he put his paste upon the blind man's eyes, 7) and said to him, "Go and wash yourself in the pool of Siloam," which is translated 'Sent Forth'. And so, he went off and washed himself, and came back able to see.

8) So, his neighbours and those who formerly used to see that he was a beggar said, "Isn't this the man who used to sit and beg?" 9) Some said, "It is he." Others said, "No, but it is just like him." The man went on saying, "I am (he)." 10) So, they said to him, "How, then, were your eyes opened?" 11) He replied, "The man called Jesus made a paste and smeared my eyes (with it), and said to me, 'Go to the (pool of) Siloam and wash yourself''. So, having gone away and washed, I gained my sight." 12) Then, they said to him, "Where is that (man)." He said, "I don't know."

The healed man is questioned by the Pharisees (vv. 13-34).

13) They led the once blind (man) himself to the Pharisees. 14) But it was the Sabbath on the day  in which Jesus made the paste and opened his eyes. 15) Therefore, the Pharisees also asked him again how he received his sight. He said to them, "He put a paste on my eyes, and I washed myself and am (now) able to see." 16) So, some of the Pharisees began to  say, "This man is not from God, because he does not keep the Sabbath." But others were saying, "How can a sinful man perform such miracles as these?" So, there was a division among them. 17) Then, they said to the blind (man) once more, "What do you say about him, seeing that he opened your eyes?" He said, "He is a prophet."

18) However, the Jews did not believe concerning him that he had been blind and had gained his sight, until the point when they called the parents of the man who had gained his sight. 19) And they questioned them, saying, "Is this your son, who you say was born blind. How, then, does he see right now?" 20) Then, his parents answered and said, "We know that this is our son, and that he was born blind; 21) but how he now sees, we do not know, or who opened his eyes we do not know. Ask him. He is of age, let him speak (for) himself." 22) The parents said these things because they were afraid of the Jews, for the Jews had already reached an agreement that if anyone confessed him (as) Christ, they should be expelled from the synagogue. 23) For this (reason), his parents said, "He is of age. Question him."

24) So, for a second (time), they summoned the man whom had been blind, and said to him, "Give glory to God; we know that this man is a sinner." 25) Then, he replied, "I do not know whether he is a sinner; one (thing) I do know (is) that, while I was blind, I see right now." 26) So, they said to him, "What did he do to you? How did he open your eyes?" 27) He answered them, "I've already told you, and yet you didn't listen; Why do you want to hear (it) again? You don't wish to become his disciples, (do you)?" 28) Then, they reviled him, and said, "You are a disciple of that (man), but we are disciples of Moses; 29) We know that God has spoken to Moses, but, with regard to this (man), we don't know where he is from." 30) The man answered and said to them, "It is, indeed, a marvel that you don't know where he is from, and yet he opened my eyes. 31) We know that God doesn't listen to sinners, but, if any man is God-fearing and does his will, he does listen to him. 32) From of old, it has not been heard that anyone has opened the eyes of (one) born blind. 33) If this (man) was not from God, he could not do anything at all." 34) They answered and said to him, "You were wholly born in sins, and yet you are teaching us, (are you)?" And they threw him out.

The spiritual blindness of the Pharisees (vv. 35-41).

35) Jesus heard that they had thrown him out, and, having found him, said, "Do you believe in the Son of man? 36) He answered and said, "And who is it, sir, that I may put my faith in him?" 37) Jesus said to him, "You have indeed seen him, and he who is speaking with you is that (man)." 38) Then, he said, "I do believe (in him), Lord." And he did obeisance to him. 39) And Jesus said, "For this judgment I came into this world, so that those who do not see may see, and those who see may become blind." 40) Those of the Pharisees who were with him heard these (things) and said to him, "We are not blind also, (are we)?" 41) Jesus said to  them,"If you were blind, you would have no sin. But now you say, 'We see'. Your sin remains."



CHAPTER 10.  THE GOOD SHEPHERD; JESUS AT THE FESTIVAL OF DEDICATION.

The parable of the sheepfold (vv. 1-21).

1) "Verily, verily, I say unto you, he that does not enter into the sheep-fold through the door, but climbs up by another way, that (man) is a thief and a robber; 2) but he that enters through the door is the shepherd of the sheep. 3) The door-keeper opens (it) to him, and the sheep hear his voice, and he calls his own sheep by name and leads them out. 4) When he brings out all his own sheep, he goes before them, and the sheep follow him, because they know his voice; 5) but a stranger they will by no means follow, because they do not recognise the voice of strangers." 6) Jesus told them this parable; but they did not understand what (the things) which he was saying to them meant.

7) So again, Jesus said, "Verily, verily, I say unto you, I am the door of the sheep. 8) All those who have come instead of me are thieves and robbers; but the sheep did not listen to them. 9) I am the door; if anyone enters through me, he will be saved, and will go in and go out, and find pasture. 10) The thief does not come, except to steal and to destroy; I have come that they might have life, and (that) they might have (it) in abundance.

Jesus is the good shepherd (vv. 11-21).

11) "I am the good shepherd; the good shepherd lays down his life for the sheep; 12) but the hired man, who is not the shepherd, and whose own the sheep are not, sees the wolf coming, and abandons the sheep and flees - and the wolf catches them and scatters (them) - 13) because he is a hired man and does not care about the sheep. 14) I am the good shepherd, and I know my (sheep), and my (sheep) know me, 15) just as the Father knows me and I know my Father, and I lay down my life for the sheep. 16) And I have other sheep, which are not of this fold; and these also I must bring, and they will listen to my voice, and they will become one flock, (with) one shepherd. 17) For this (reason), my Father loves me, because I lay down my life, in order that I may take it up again. 18) No man takes it from me, but I lay it down of my own (free-will). I have authority to take it up again; I received this commandment from my Father."

19) Again, a division occurred amongst the Jews on account of these words of Jesus. 20) many of them were saying, "He is possessed by a demon and is crazy; why do you listen to him?" 21) Others were saying, "These are not the words of a man possessed by a demon; a demon cannot open the eyes of the blind, (can it)?

Jesus claims to be the Son of God, but is rejected by the Jews (vv. 22-30).

22) At that time, the festival of the Dedication (i.e. Encaenia) was taking place in Jerusalem; (and) it was winter, 23) and Jesus was walking about in the temple in Solomon's colonnade. 24) Then, the Jews surrounded him, and said to him, "How long are you going to keep our minds in suspense? If you are the Christ, tell us openly." 25) Jesus answered them, "I told you, and yet you do not believe me; the works which I perform in my Father's name these bear witness about me. 26) But you do not believe me, because you are not of my sheep. 27) My sheep hear me, and I know them, and they follow me, 28) and I give them everlasting life, and they will by no means ever be destroyed, and no one will snatch them out of my hand. 29) Whatever my Father has given me is (something) greater than all (other things), and no one can snatch (anything) out of the hand of the Father. 30) I and my Father are one (thing) (i.e. of one essence)."

31) The Jews again picked up stones, so that they might stone him. 32) Jesus answered them, "I have shown you many fine works of the Father; on account of which one of these are you stoning me?" 33) We are not stoning you for a fine work, but for blasphemy, but, because, even though you are a man, you claim yourself (to be) a god." 34) Jesus answered them, "Is it not written in your Law, 'I said you are gods'? 35) If he called them 'gods' to whom the word of God was addressed - and yet the Scripture cannot be set side - 36) are you saying (to the one) whom the Father consecrated and sent forth into the world, you blaspheme, because I said, 'I am the Son of God'? 37) If I do not perform the works of my Father, do not believe me. 38) But, if I am doing (them), even if you do not believe me, believe the works, so that you may know, and continue to know, that the Father is in me, and I (am) in the Father." 39) So, they tried again to seize him, but he slipped out of their hands.

Jesus withdraws to the far side of the Jordan (vv. 40-42).

40) Then, he went away again across the Jordan, to the place where John had at first been baptising, and he stayed there. 41) And many (people) came to him and said, "John did not perform a single miracle, but everything that John said about this man was true." 42) And many put their faith in him there.



CHAPTER 11.  THE RESURRECTION OF LAZARUS; THE PLOT TO KILL JESUS.

The death of Lazarus (vv. 1-16). 

1) Now, there was a certain sick (man), Lazarus, from Bethany, of the village of Mary and Martha, her sister. 2) It was, in fact, that Mary, who had anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was sick. 3) So, his sisters sent (word) to him, saying, "Lord, see, (he) whom you love is sick." 4) But, when Jesus heard this, he said, "This sickness is not (leading) towards death, but (is) for the glory of God, in order that the Son of God may be glorified by means of it."

5) Now, Jesus loved Martha and her sister and Lazarus. 6). However, when he heard that he was sick, he stayed in the place where he was for two days; 7) then, after this, he said to the disciples, "Let us go into Judea again. 8) The disciples said to him, "Rabbi, the Jews were just now trying to stone you, and yet are you (really) going there again." 9) Jesus answered, "There are twelve hours of daylight, (are there not)? If anyone walks in the daylight, he does not stumble, because he sees the light of this world; 10) but, if anyone walks in the night, he stumbles because the light is not in him."

11) He said these (things), and, after this, he said to them, "Your friend Lazarus has gone to rest, but I am going to awaken him from sleep. 12) Then, the disciples said to him, "Lord, if he has gone to rest, he will be saved." 13) Now, Jesus had been speaking about his death, but they imagined that he was speaking about his taking rest in sleep. 14) So, then, Jesus said to them plainly, "Lazarus is dead, 15) and I rejoice on your account that I was not there, in order that you may believe; but let us go to him." 16) Then, Thomas, the (one) who is called The Twin, said to his fellow-disciples, "Let us go also, so that we may die with him."

I am the resurrection and the life (vv. 17-27).

17) So, when Jesus arrived, he found that he had already been in the tomb for four days. 18) Now, Bethany was near Jerusalem, about fifteen stades from it. 19) Many of the Jews had come to Martha and Mary in order to console them about their brother. 20) Then, when Martha heard that Jesus was coming, she went to meet him; but Mary continued to sit in the house. 21) Then, Martha said to Jesus, "Lord, if you had been here, my brother would not have died; 22) yet even now, I know that whatever you ask of God, God will grant you." 23) Jesus said to her, "Your brother will rise again." 24) Martha said to him, "I know that he will rise again in the resurrection on the last day." 25) Jesus said to her, "I am the resurrection and the life; he that believes in me, although he were dead, yet shall he live. 26) And everyone who lives and believes in me shall never die. Do you believe this?" 27) She said, "Yes, Lord, I have come to believe that you are the Christ, the Son of God, the (one) who is coming into the world.

Jesus weeps (vv. 28-37).

28) And, when she had said this, she went away and called her sister Mary, saying secretly, "The Teacher is here and is calling you. 29) When she heard this, she arose quickly and went to him; 30) Now, Jesus had not yet come into the village, but was still in the place, where Martha had met him. 31) Then, the Jews who were in the house with her and trying to console her, seeing Mary arise quickly and go out, followed her, thinking that she was going to the tomb to weep there. 32) And so, Mary, when she came to where Jesus was and saw him, fell at his feet, saying to him, "Lord, if you had been here, my brother would not have died." 33) Then, Jesus, when he saw her weeping, and the Jews who had come with her weeping, was deeply moved, and became troubled within himself, 34) and he said, "Were have you laid him?" They said to him, "Lord, come and see." 35) Jesus wept. 36) Then, the Jews said, "See, how he loved him." 37) But some of them said, "Couldn't he who opened the eyes of the blind (man) have also acted so that this (man) might not have died?"

Lazarus is brought back to life (vv. 38-44).

38) So, Jesus, again deeply moved within himself, went to the tomb; it was, in fact, a cave, and a stone was laid against it. 39) Jesus said, "Take the stone away!" Martha, the sister of the deceased (man), said to him, "Lord, he is already smelling, as it is four day (since he died)." 40) Jesus said to her, "Didn't I tell you that, if you were to believe, you would see God's glory." 41) So, they removed the stone. Then, Jesus lifted up his eyes and said, "Father, I thank you that you have heard me. 42) Now, I knew that you would always listen to me; but. because of the crowd standing around, I spoke so that might believe that you sent me forth." 43) And, when he had said these (things), he cried out with a loud voice: "Lazarus, (come) out here!" 44) The man who was dead came out, his feet and his hands bound with wrappings, and his face was bound about with a cloth. Jesus said to them, "Unbind him, and let him go (free)."

The Jewish leaders decide to kill Jesus (vv. 45-54).

45) So, many of the Jews, who had come to Mary and saw what he had done, put their faith in him. 46) But some of them went to the Pharisees and told them what Jesus had done. 47) So, the chief priests and the Pharisees assembled the Sanhedrin (i.e. the Council), and they said, What are we to do, because this man is performing many miracles? 48) If we let him go on in this way, everyone will put their faith in him, and the Romans will come and take away both our (holy) place and our nation." 49) But one of them, Caiaphas, who was high priest that year, said to them, "You don't know anything at all, 50) nor do you consider that it is to your benefit that one man should die on behalf of the people, and so that the whole nation should not perish." 51) Now, he did not say this on his own (initiative), , but, being high priest that year, he prophesied that Jesus was destined to die on behalf of the nation, 52) and not on behalf of the nation only, but in order that he might gather together into one the children of God who had been scattered abroad. 53) Therefore, from that day on they took counsel so that they might put him to death.

54) So, Jesus no longer walked about publicly among the Jews, but he went away from there into the countryside near the wilderness, into a city called Ephraim, and there he remained with his disciples.

The Passover draws near (vv. 55-57). 

55) Now the Passover of the Jews was imminent, and many (people) from the country went up to Jerusalem before the Passover in order to purify themselves. 56) Therefore, they were looking for Jesus, and spoke with one another as they stood in the temple, (saying,) "What do you think? That he won't come to the festival at all?" 57) Now, the chief priests and the Pharisees had given orders, that, if anyone should know where he was, he should disclose (it), in order that they might arrest him.


CHAPTER 12.  THE ANOINTING AT BETHANY; THE TRIUMPHANT ENTRY INTO JERUSALEM; THE UNBELIEF OF THE JEWS.

Mary pours oil on Jesus' feet (vv. 1-8).

1) Then, six days before the Passover, Jesus came to Bethany, where Lazarus was, (the one) whom he had raised from the dead. 2) So, they made a supper for him there, and Martha was serving, while Lazarus was one of those reclining with him. 3) Then, Mary took a pound of perfumed oil, genuine nard, (and) very costly, and anointed Jesus' feet, and wiped his feet with her hair; the house was filled with the scent of the perfumed oil. 4) But Judas Iscariot, one of his disciples, (and) the (one) who was destined to betray him, said, "For what (reason) was this perfumed oil not sold for three hundred denarii, and given to the poor." He said this not because he cared about the poor, but because he was a thief, and held the money-box and used to carry off what had been put (into it). 7) But Jesus said, "Leave her alone, so that she may keep this for the day of my burial; 8) for you always have the poor with you, but you do not always have me."

The plot against Lazarus (vv. 9-11).

9) Then, a large crowd of the Jews got to know that he was there, and they came, not only on account of Jesus, but also to see Lazarus, whom he had raised from the dead. 10) Then, the chief priests plotted to kill Lazarus as well, 11) because, on account of him, many of the Jews were going there and putting their faith in Jesus.

Jesus' entry into Jerusalem (vv. 12-19). 

12) On the next day, the huge crowd that had come to the festival, hearing that Jesus was coming to Jerusalem, 13) took the branches of palm-trees and went out to meet him, and they cried out, "Hosanna, blessed is he who comes in the name of the Lord, even the King of Israel." 14) When Jesus had found a young ass, he sat on it, just as it is written, 15) "Fear not, daughter of Zion, behold your king is coming, seated upon the colt of an ass." 16) His disciples did not understand these words at first, but, when Jesus had been glorified, that these (things) had been written with regard to him, and that these (things) had happened to him.

17) And so, the crowd, that was with him when he called Lazarus out of his tomb and raised him from the dead, continued to bear witness (to it). 18) For this (reason), the crowd also came to meet him because they had heard that he had performed this miracle. 19) So, the Pharisees said to one another, "You see that you are doing no good at all. See! The world has gone after him."

Jesus prophesies his death and subsequent glorification (vv. 20-37).

20) Now there were some Greeks among those who came up to worship at the festival; 2) so, these approached Philip, who (was) from Bethsaida in Galilee, ans asked him, saying, "Sir, we want to see Jesus." 22) Philip went and told Andrew; Andrew and Philip went and told Jesus.

23) But Jesus answered them, saying, "The hour has come for the Son of man to be glorified. 24) Verily, verily, I say unto you, unless a grain of wheat falls to the earth and dies, it remains alone (by) itself; but, if it dies, it (then) bears much fruit. 25) He, who loves his life, destroys it, but he, who hates his life in this world, will preserve it into everlasting life. 26) If anyone would serve me, let him follow me, and, where I am, there will my servant be also. 27) Now, my soul is troubled, and what shall I say? Father, save me from this hour. Nevertheless, for this (reason), I have come to this hour. 28) Father, glorify your name." Then, there came a voice from heaven, (saying,) "I have both glorified (it), and will glorify (it) again."

29) Then, the crowd that was standing by and heard (it) said that (a clap) of thunder had occurred. Others said, "An angel has spoken to him." 30) Jesus answered and said, "This voice has not occurred on my account, but on your account. 31) Now there is a judgment of this world, now the ruler of this world will be cast out. 32) Yet, (if) I should be lifted up from the earth, I shall draw all (people) to myself." 33) But he said this to signify the sort of death he was about to die. 34) Then, the crowd answered him, "We have heard from the Law that the Christ abides forever; then how can you say that the Son of man must be lifted up? Who is this Son of man?" 35) So, Jesus said to them, "The light is among you for a little time yet. Walk while you have the light, so that the darkness does not overcome you, and he who walks in the darkness does not know where he is going. 36) While you have the light, put your faith in the light, so that you may become sons of light." Jesus said these (things), and went off and hid himself from them.

The Jews' lack of faith (vv. 37-43).

37) But, although he had performed so many miracles in front of them, they did not put their faith in him, 38) in order that the word of the prophet Isaiah might be fulfilled, (in) which he said, "Lord, who has believed our report, and to whom has the arm of the Lord been revealed?" 39) For this (reason), they were not able to believe, because Isaiah again said, 40) "He has blinded their eyes and hardened their hearts, that they should not see with their eyes and perceive with their hearts, and turn around and I should heal them. 41) Isaiah said these (things), because he saw his glory, and spoke about him. 42) But, all the same, even many of the rulers put their faith in him, but because of the Pharisees they did not admit (this), in order that they should not be expelled from the synagogue; 43) for they loved the praise of men, even more than the glory of God.

Jesus came to save the world (vv. 44-50).
44) But Jesus cried out and said, "He that puts his faith in me, puts his faith not (only) in me, but (also) in him who sent me, 45) and he, who sees me, sees him who sent me. 46) I have come (as) a light into the world, in order that all who put their faith in me should not dwell in the darkness. 47) But, if anyone hears my words and does not keep (them), I do not judge him, for I came not to judge the world, but to save the world. 48) He who rejects me and does not receive my words has one to judge him; the word which I have spoken, that (is what) will judge him on the last day; 49) for I have not spoken of my own (accord), but he who sent me, has given me a commandment, (as to) what I should tell and what I should speak. 50). Also, I know that his commandment means everlasting life. So, (the things) which I speak (are) just as the Father has spoken to me, so I say (them)."


CHAPTER 13.  THE LAST SUPPER.

Jesus washes his disciples' feet (vv. 1-20).

1) But before the festival of the Passover, Jesus, knowing that his hour had come to pass from this world to the Father, and, having loved his own (people) who (were) in the world, loved them to the end. 2) So, while supper was taking place, (and) as the Devil had already put (it) into the heart of Judas Iscariot, (the son) of Simon, to betray him, 3) he, knowing that the Father had given all (things) into his hands, and that he had come from God and was returning to God, 4) got up from the evening meal, and laid aside his garments, and, taking a towel, wrapped (it) around himself; 5) then, he poured water into a basin, and began to wash his disciples' feet, and to dry (them) with the towel with which he was girded. 6) Then, he comes to Simon Peter. He says to him, "Lord, are you washing my feet? 7) Jesus answered and said to him, "What I am doing you don't understand at present, but later on you will know." 8) Peter said to him, "You will certainly never wash my feet." Jesus answered him, "Unless I wash you, you can have no (further) close relationship with me." 9) Simon Peter said to him, "Lord, (you should wash) not only my feet, but my hands and my head also." 10) Jesus said to him, "He that has bathed has no need to be washed, except his feet, but (then) he is wholly clean; you (men) are clean too, but not all (of you). 11) For he knew the one who would betray him; for this (reason) he said, "You are not all clean."

12) Now, when he had washed their feet, and had put on his outer garments and had sat down (at the table) again, he said to them, "Do you know what I have done to you? 13) You call me, 'Teacher,' and 'Lord,' and you speak correctly, for (that's what) I am. 14) So, if I, your Lord and Teacher, have washed your feet, you ought to wash one another's feet as well; 15) For I have provided you with an example, so that, just as I have done to you, so you should do also. 16) Verily, verily, I say unto you, a slave is not greater than his master, nor (is) a messenger greater than the one who sent him. 17) If you know these (things), you are blessed if you do them. 18) I am not talking about all of you; I know the ones I have chosen; but, in order that the (passage of) Scripture may be fulfilled, 'He who eats my bread has raised his heel against me'. 19) I am telling you (this) right now, before it happens, so that, when it does happen, you may believe that I am (he). 20) Verily, verily, I say unto you, he who welcomes anyone I send welcomes me, and he who welcomes me welcomes the one who sent me."

Jesus foresees his betrayal (vv. 21-30).

21) When he had said these (things), Jesus grew troubled in spirit, and bore witness, and said, "Verily, verily, I say unto you, that one of you will betray me. 22) The disciples looked at one another, being at a loss about whom he was speaking. 23) One of his disciples, (the one) whom Jesus loved, was reclining on Jesus' breast; 24) so, Simon Peter nodded to him, and said to him, "Tell (us) who it is whom he is talking about." 25) So, leaning back upon Jesus' breast, he said to him, "Lord, who is it?" 26) Then, Jesus replied, "It is he for whom I shall dip this morsel (of bread) and give to him."  So, when he had dipped the morsel, he takes (it) and gives (it) to Judas, (the son) of Simon Iscariot. 27) And, after the morsel, then Satan entered into him. Then, Jesus said to him, "Do what you are doing more quickly!" 28) Now, no one of those who were reclining (at the table) knew for what (reason) he said this to him. 29) In fact, some thought that, since Judas held the money-box, Jesus was telling him, "Buy what we have need of for the festival," or that he should give something to the poor. 30) So, after he had received the morsel, he went out immediately; and it was night.

The new commandment (vv. 31-35).

31) So, when he had gone out, Jesus said, "Now the Son of man has been glorified, and God has been glorified in him; 32) and God will glorify him in himself, and will glorify him immediately; 33) my little children, I am with you for (only) a little (while) longer; you will look for me, and, just as I said to the Jews, 'Where I am going to, you cannot come,' I say (this) also to you now. 34) I give you a new commandment, that you should love one another; just as I have loved you, (I command) that you also should love one another. 35) For this (reason), everyone will know that you are my disciples, if you have love for one another."

Jesus prophesies Peter's denial (vv. 36-38). 

36) Simon Peter said to him, "Lord, where are you going?" Jesus answered, "Where I am going you cannot now follow me. 37) Peter said to him,"Lord, why can I not follow you?" I will lay down my life on your behalf. 38) Jesus answered, "Will you (really) lay down your life on my behalf? Verily, verily, I say unto you a cock will certainly not crow until (the time) when you will have denied me three times."


CHAPTER 14.  THE WAY TO THE FATHER; AND THE PROMISE OF THE SPIRIT.

I am the way, the truth, and the life (vv. 1-14).

1) "Do not let your hearts be troubled; put your trust in God, and also in me. 2) In my Father's house there are many mansions; if (it were) not (so), I would have told you, because I am going to prepare a place for you; 3) and, if I should go and prepare a place for you, I (shall) come again and take you to myself, so that where I am you shall be also. 4) And whither I am going you know the way."

5) Thomas said to him, "Lord, we don't know where you are going to; so, how can we know the way?"

6) Jesus said to him, "I am the way, the truth, and the life; no one comes to the Father except through me. 7) If you had known me, you would have known my Father also; from this moment on you know him and have seen (him)."

8) Philip says to him, "Lord, show us the Father, and it is enough for us."

9) Jesus said to him, "Have I been with you (all) for so long a time, and still, Philip, you have not got to know me? He who has seen me has seen the Father; (so), how can you say, 'Show us the Father'? 10) Don't you believe that I (am) in the Father, and the Father (is) in me? The words that I speak to you, I speak not on my own (account); but the Father, who dwells within me, is doing his works. 11) Believe me, that I (am) in the Father, and the Father is in me; otherwise, believe (me) on account of the works themselves. 12) Verily, verily, I say unto you, he who believes in me, that (man) will also do the works that I do, and he will do greater (works) than these, because I am going to the Father; 13) and whatever you should ask in my name, this I shall do, in order that the Father may be glorified in the Son. 14) And if you should ask anything of me in my name, I will do it.

Jesus promises the Holy Spirit (vv. 15-31).

15) "If you love me, you will keep my commandments; 16) and I shall ask the Father, and he will give you another Comforter (viz. the Paraclete, the Helper, or the Counsellor, i.e. the Holy Spirit) in order that he may be with you forever, (that is,) the Spirit of the truth, whom the world cannot receive, because it neither sees it nor knows (it); you know it, because it dwells with you and is in you. 18) I shall not leave you orphaned, (but) I (will) come to you. 19) Yet, in a little (while), the world will see me no longer, but you will see me, because I live, and you also will live. 20) On that day, you will know that I (am) in my Father, and you (are) in me and I in you. 21) He who has my commandments, and keeps them, that (man) is one who loves me; and he who loves me will be loved by my Father, and I will love him and will reveal myself to him."

22) Judas, not Iscariot, said to him, "What has happened, that you intend to reveal yourself to us, and not to the world?"

23) Jesus answered and said to him, "If anyone loves me, he will keep my word, and my Father will love him, and we shall come to him, and make our abode with him. 24) He who does not love me, does not keep my word; and the word which you hear is not mine, but (that) of the Father who sent me.

25) "I have said these (things) to you, while I am (still) living with you, but the Comforter, the Holy Spirit, which the Father will send you in my name, he will teach you all (things), and will remind you of everything which I told you. 27) Peace I leave with you, my peace I give to you; not as the world gives, I give to you. Let not your heart be troubled, neither let it be afraid. 28) You heard that I said to you, 'I am going away, and I am coming (back) to you'. If you love me, you would rejoice that I am going to the Father, because the Father is greater than I. 29) I have told you (this) now, before it happens, so that, when it does happen, you may believe. 30) I shall not speak with you much more, for the ruler of this world is coming; and he has no hold on me, 31) but, in order that the world may know that I love the Father, just as the Father has given me a commandment to do, so I do. Arise, let us go from here.



CHAPTER 15.  THE TRUE VINE; THE DISCIPLES AND THE WORLD.

Jesus: the true vine (vv. 1-17).

1) "I am the true vine and my Father is the vine-dresser; 2) every branch in me that does not bear fruit he takes it away, and everyone bearing fruit he prunes it, so that it may bear fruit. 3) You are already (pruned) clean because of the word which I have spoken to you; 4) abide in me, and I (shall abide) in you. Just as the branch cannot bear fruit by itself, unless it abide in the vine, so neither (can) you, unless you abide in me. 5) I am the vine, you (are) the branches. He that abides in me, and I in him, he bears much fruit, because, apart from me, you can do nothing. 6) Unless a man abides in me, he is cast out like a branch and withers, and they gather up these (branches) and throw (them) on the fire, and they are burnt. 7) If you abide in me and my words abide in you, ask whatever you wish, and it will happen to you; 8) in this (respect) my Father is glorified, so that you bear much fruit and become my disciples. 9) Just as the Father has loved me, and I have loved you, (may you) remain in my love. 10) If you keep my commandments, you will abide in my love, just as I have kept his commandments
and abide in his love. 

11) "I have said these (things) to you, so that my joy may be in you, and my joy may be made complete. 12) This is my commandment, that you love one another, just as I have loved you; 13) no man has greater love than this, that a man lays down his life for his friends. 14) You are my friends, if you do whatever I command you. 15) I no longer call you servants, because a servant doesn't know what his master does; but I have called you friends, because I have made known to you all the (things) which I have heard from my Father. 16) You didn't choose me, but I chose you, and I appointed you, so that you should go and bear fruit, and (that) your fruit should remain, in order that whatever you may ask of the Father in my name, he may grant you.

17) "This I command of you, that you love one another.

The world's hatred of the disciples (vv. 18-27).

18) "If the world hates you, you know that it has hated me before you. 19) If you were of the world, the world would love (you as) its own; but, because you are not of the world, but I chose you out of the world, for this (reason) the world hates you. 20) Bear in mind the word which I addressed to you, 'A servant is not greater than his master;' if they persecuted me, they will persecute you also; if they kept my word, they will keep yours also, 21) But they will do all these (things) to you on account of my name, because they do not know him who sent me. 22) If I hadn't come and spoken to them, they would have no sin. 23) He who hates me, hates my father also. 24) If I had not done among them the works which no one else did, they would have no sin; but now they have both seen and hated both me and my Father. 25) But (this happened) in order that the word which is written in their Law may be fulfilled, 'They hated me without a reason.' 26) When the Comforter, whom I shall send to you from the Father, has come, the Spirit of truth, who proceeds from the Father, he will bear witness about me; 27) and you also are to bear witness, because you have been with me from the beginning.


CHAPTER 16.  THE WORK OF THE HOLY SPIRIT. 


The world's hatred of the disciples (continued) (vv. 1-4).

1) "I have told you these (things), in order that you should not be made to stumble. 2) They will cause you to be expelled from the synagogue; indeed the time is coming when everyone who kills you will think he has rendered a sacred service to God. 3) But they will do these (things), because they have not known the Father or me. 4) But I have said these (things) to you, so that, when their time comes, you may remember that I have told you of them.

"However, I did not tell you these (things) at the beginning, because I was with you.  

The coming of the Paraclete (vv. 5-16).

5) "But now I am going to him who sent me, and not one of you asks me, 'Where are you going?' 6) But, because I have said these (things) to you, grief has filled your hearts. 7) Nevertheless, I am telling you the truth; it is for your benefit that I am going, for, if I do not go away, the Comforter  will never come to you; but, if I do go, I shall send him to you. 8) And, when he has come, he will reprove the world about sin, about righteousness, and about judgment; 9) about sin, indeed, because they do not believe in me; 10) about righteousness because I am going to the Father, and you will see me no longer; 11) and about judgment because the ruler of this world has been judged.

12) "I still have many (things) to tell you, but you cannot bear to hear (them) at present; 13) but, when the Spirit of truth has come, he will guide you into all truth, for he will speak not on his own (account), but whatever he hears he will speak, and he will declare to you what is coming. 14) He will glorify me, because he will take from what (is) mine; and he will declare (it) to you. 15) All (the things) that the Father has are mine. For this (reason), I said that he takes of mine and will declare (it) to you. 16) In a little (while) you will see me no longer, and again in a little (while) you will see me."

Sorrow will turn into joy (vv. 17-24).


17) Therefore, (some) of his disciples said to one another, "What does this mean when he says to us, 'In a little (while) you will not see me, and again in a little (while) you will see me,' and 'Because I am going to the Father'?" 18) So, they said, "What does this mean that he says to us, 'In a little (while)'? We don't know what he is saying. 19) Jesus knew that they were wanting to question him, and he said to them, "Are you inquiring among one another about this, because I said, 'In a little (while) you will not see me, and again in a little (while) you will see me'? 20) Verily, verily, I say unto you that you will weep and wail, but the world will rejoice; you will be sorrowful, but your grief will be turned into joy. 21) A woman, when she gives birth, has pain, because her hour has come; but, when she has delivered the young child, she no longer remembers the tribulation, because of the joy that a human being has been born into the world. 22) So, you now also have grief; but I shall see you again, and your hearts will rejoice, and no one will take your joy away from you. 23) And on that day you won't ask me anything at all; verily, verily, I say unto you, whatever you ask of the Father in my name he will grant you. 24) Until now you haven't asked anything at all in my name; ask and you will receive, so that your joy may be made complete.

I have overcome the world (vv. 25-33).

25) "I have said these (things) to you in figures of speech; but the time is coming when I shall no longer speak to you in figures of speech, but openly about the Father. 26) On that day, you will ask in my name, and I don't say that I shall make a request of the Father concerning you; 27) for the Father himself loves you, because you have loved me, and have believed that I came from the Father's side. 28) I came from the Father, and have come into the world; in turn, I am leaving the world, and am going to the Father."

29) His disciples said, "See now, you are speaking plainly and  are uttering no figure of speech. 30) Now we know that you know all (things), and have no need for anyone to question you; in this (respect) we believe that you came from God." 31) Jesus answered them, "Do you believe at this very moment? Behold! the hour is coming, and (indeed) it has come, when you will be scattered, each to his own (home) and you will leave me (all) alone; and yet I am not alone, because the Father is with me. 33) I have told you these (things), so that you may have peace in me; in the world you have tribulation, but take courage! I have conquered the world."



CHAPTER 17.  JESUS' LAST PRAYER WITH HIS DISCIPLES.


1) After saying these (things), and, lifting up his eyes to heaven, he said, "Father, the hour has come; glorify your Son, so that the Son my glorify you, 2) just as you have given him authority over all flesh, so that, with regard to all whom you have entrusted to him, he can give them everlasting life. 3) This means everlasting life, that they might know you, the only true God, and Jesus Christ, whom you sent forth. 4) I have glorified you on the earth, having completed the work which you gave me to do. 5) And now, Father, (may) you glorify me alongside yourself with the glory which I had at your side before the world existed.

6) "I have made your name manifest to the men whom you gave me from the world, and they have kept your word. 7) Now, they have come to know that everything that you gave me is from you; 8) for I have given them the words which you gave me, and they have received (them) and know for sure that I came from you, and they have believed that you sent me forth. 9) I pray for them; I do not pray for the world, but for (those) whom you have given me, 10) because they are yours, and all my things are yours, and yours (are) mine, and I am glorified in them.

11) "I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in communion with your name, which you given me, so that they may be one, just as we (are). 12) When I was with them, I used to watch over them in your name, which you have given me, and I have kept guard over (them), and not one of them is lost, except the son of perdition (i.e. Judas Iscariot), that the Scripture might be fulfilled. 13) But, now, I am coming to you, and I am saying these (things) in the world, so that they may have my joy fulfilled in themselves. 14) I have given them your word, but the world has hated them, because they are not of the world, just as I am not of the world.

15) "I pray not that you should take them from the world, but that you should keep them from the evil (one). 16) They are not of the world, just as I am not of the world. 17) Sanctify them in the truth; your word is truth. 18) Just as you sent me forth into the world, I also sent them forth into the world; 19) And I am sanctifying myself on their behalf,so that they themselves may also be sanctified through truth.

20) "Nor do I pray for these only, but also for those who put their faith in me through their word, 21) so that they may all be one, just as you, Father, (are) in me, and I (am) in you, in order that they themselves may also be in us, so that the world may believe that you sent me forth. 22) And I have given them the glory, which you have given me, that they may be one, just as we (are) one, 23) I in them, and you in me, in order that they may be perfected into one, that the world may know that you sent me forth and (that) you loved them just as you loved me. 24) Father, I wish that where I am, they whom you have given me should also be with me, that they may see my glory, which you have given me, because you loved me before the foundation of the world. 25) Righteous Father, the world has not yet known you, but I have come to know you, and these have come to know that you sent me forth, 26) and I made known your name to them, and will make (it) known, that the love by which you loved me may be in them, and (that) I (may be) in them."


CHAPTER 18.  THE ARREST AND INTERROGATION OF JESUS.


The betrayal and arrest of Jesus (vv. 1-11).

1) After saying these (things), Jesus went out with his disciples across the winter torrent of the Kidron, where there was a garden, into which he and his disciples entered. 2) Now, Judas, the (one) who betrayed him, also knew the place, because Jesus had often met with his disciples there. 3) So Judas takes a party of soldiers and some officers of the chief priests and of the Pharisees, and comes there with lanterns and torches and weapons. 4) Then, Jesus, being aware of everything that was happening to him, came out and said to them, "Whom are you looking for?" 5) They answered him, "Jesus of Nazareth." He said to them, "I am (he)." Judas, the (one) who betrayed him, was also standing with them.

6) However, when he said to them, "I am (he)," they drew back and fell on the ground. 7) Then, he asked them once more, "Whom are you looking for?" They said, "Jesus of Nazareth." 8) Jesus answered, "I told you that I am (he); so, if you are seeking me, let these (others) go on their way;" 9)(this was) in order that the statement which he had spoken might be fulfilled: "I have not lost a single one of those whom you have given me."

10) Then, Simon Peter, as he had a sword, drew it and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus. 11) But Jesus said to Peter, "Put your sword into its sheath; the cup which the Father has given me, should I not drink all of it!"

Jesus is brought before Annas (vv. 12-14).


12) So, the party of soldiers and its commander, and the officers of the Jews, seized Jesus, and bound him, 13) and led him, in the first place, to Annas; for he was the father-in-law of Caiaphas, who was the high priest that year; 14) now Caiaphas was the (one) who had advised the Jews that it was expedient for one man to die on behalf of the people.

Peter's first denial of Jesus (vv. 15-18).

15) Now, Simon Peter was following Jesus, as was another disciple, who was known to the high priest, and together with Jesus they entered into the courtyard of the high priest, but Peter was standing outside near the door. So, the other disciple, who was known to the high priest went out and spoke to the (woman) who was guarding the door, and brought Peter in. 17) Then, the servant girl, (who was) the door-keeper, said to Peter, "Aren't you also one of this man's disciples?" He said, "I am not." 18) Now, the servants and the officers were standing (there), having built a charcoal fire, for it was cold, and they were warming themselves; and Peter was also standing with them and warming himself.

Annas questions Jesus (vv. 19-24).

19) And so, the chief priest asked Jesus about his disciples and about his teaching. 20) Jesus answered him, "I have spoken openly to the world; I always taught in a synagogue and in the temple, where all the Jews meet together, and I said nothing in secret. 21) Why are you questioning me? Ask those who have heard what I said to them. See, these (men) know what I said." 22) After he had said these (things), one of the officers standing beside (him) gave Jesus a slap (in the face), saying, "Is that the way you answer the chief priest?" 23) Jesus answered him, "If I have spoken wrongly, testify about the wrong; but, if (I speak) correctly, why do you beat me?" 24) Then, Annas sent him away, bound, to Caiaphas, the high priest.

Peter denies Jesus again (vv. 25-27).

25) Now, Simon Peter was standing and warming himself. Then, they said to him, "Aren't you also (one) of his disciples?" He denied (it), and said, "I am not." 26). One of the servants of the high priest, being a relative (of the man) whose ear Peter cut off, said, "Didn't I see you in the garden with him?" 27) Again, however, Peter denied (it); and, immediately, a cock crowed.

Jesus before Pilate (vv. 28-40).

28) Then, they led Jesus from Caiaphas to the governor's palace; it was early. But they did not enter into the governor's palace themselves, so that they might not be defiled, but might eat the Passover. 29) So, Pilate came out to them, and said, "What accusation are you bringing against this man?" 30) They answered and said to him, "If he were not a evil-doer, we should not have delivered him up to you." 31) Then, Pilate said to them, "You take him, and judge him in accordance with your law." The Jews said to him, "It is not lawful for us to put anyone to  death;" 32) (this was said) in order that the word of Jesus, which he spoke, signifying by what sort of death he was destined to die, might be fulfilled.

33) So, Pilate entered into the governor's palace again, and called Jesus and said to him, "Are you the king of the Jews?" 34) Jesus answered, "Are you saying this on your own (account), or did other (people) tell you about me?" 35) Pilate answered, "I am not a Jew, (am I)? Your own nation and the chief priests have delivered you up to me; what did you do?" 36) Jesus answered, "My kingdom is not of this world; if my kingdom were of this world, my attendants would be fighting, so that I should not be handed over to the Jews; but, as it is, my kingdom is not from here." 37) Then, Pilate said to him, "Well then, are you a king?" Jesus answered, "You say that I am a king. For this (reason) I have been born, and for this (reason) I have come into the world, that I should bear witness to the truth; everyone who is of the truth listens to my voice." 38) Pilate said to him, "What is truth?"

And, after saying this, he went out again to the Jews, and said to them,"I find no fault in him; 39) but you have a custom, that I should release a man to you during the Passover. So, do you wish me to release to you the king of the Jews?" 40) Then, they cried out, saying, "Not this (man), but Barabbas." Now, Barabbas was a bandit.


CHAPTER 19.  THE CRUCIFIXION.

Jesus is scourged and mocked (vv. 1-7).

1) So then, Pilate took Jesus and had (him) scourged. 2) And the soldiers braided a crown of thorns, and put (it) on his head, and threw a purple cloak around him, 3) and they kept coming up to him and saying, "Hail, King of the Jews;" and they kept giving him slaps (in the face). 4) And Pilate went out again and said to them, "Behold, I bring him out to you, so that you may know that I find no fault in him." 5) Then, Jesus came outside, wearing the crown of thorns and the purple cloak. And (Pilate) said to them, "Behold, the man!" 6) When the chief priests and their attendants saw him, they cried out, saying, "Crucify (him), crucify (him)!" Pilate said to them, "Take him yourselves and crucify (him), for I find no fault in him." 7) The Jews answered him, "We have a law, and in accordance with this law he ought to die, because he claimed that he (was) the Son of God."

Jesus is condemned to death (vv. 8-16).

8) When Pilate heard this statement, he became more afraid, 9) and he went into the governor's palace again and said to Jesus, "Where are you from?" However, Jesus gave him no answer. 10) Pilate, therefore, said to him, "Are you not speaking to me? Do you not know that I have authority to release you, and I have authority to crucify you? 11) Jesus answered him, "You would have no authority over me at all, if it had not been granted to you from above; because of this, he who handed me over to you has the greater guilt."

12) For this (reason), Pilate was seeking to release him; but the Jews cried our, saying, "If you release this (man), you are no friend of Caesar; every (man) who claims to be a king speaks against Caesar." 13) So, when Pilate heard these words, he brought Jesus outside and sat down on the judgment seat at a place called the Stone Pavement, but, in Hebrew, Gabbatha. 14) It was now the preparation (day) of the Passover, (and) it was about the sixth hour. And he said to the Jews, "Behold, your King!" 15) Then, they cried out, "Take (him) away, take (him) away, (and) crucify him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king, except Caesar." 16) So then, he handed him over to them to be crucified.

And so, they took charge of Jesus.

The crucifixion of Jesus at Golgotha (vv. 17-22).

17) And he went out, bearing his cross, to the place called The Place of a Skull, which, in Hebrew, is called Golgotha, 18) where they crucified him, and with him two others, (one) on each side, and Jesus in the middle. 19) And Pilate also wrote an inscription, and placed (it) on the cross. It was written, "Jesus of Nazareth, the King of the Jews." Now, many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, (and) in Greek. 21) Then, the chief priests of the Jews said to Pilate, "Don't write 'The King of the Jews,' but that he said, 'I am king of the Jews.' " 22) Pilate replied, "What I have written, I have written."

Jesus' garments divided (vv. 23-24).

 23) The soldiers, when they had crucified Jesus, took his outer garments and made (them into) four parts, a part for each soldier, and (they) also (took) his inner garment. Now, the inner garment was seamless, having been woven from the top throughout its whole (length); 24) so, they said to one another, "Let us not divide it, but let us cast lots for it (to determine) whose it will be;" (this happened) in order that the (passage of) Scripture might be fulfilled, (which says), "They divided my garments among themselves, and they cast lots for my clothing." And so, the soldiers did these (things).

Jesus makes provision for his mother (vv. 25-27).

25) At that time, there were standing beside Jesus' cross his mother and his mother's sister, Mary, the (wife) of Clopas, and Mary Magdalene. 26) So, when Jesus saw his mother  and the disciple whom he loved standing there, he said to his mother, "Woman, behold, your son!" 27) Then, he said to the disciple, "Behold, your mother!" And from that hour the disciple took her into his own (home).

Death of Jesus (vv. 28-30).

28) After this, Jesus, seeing that all (things) had now been accomplished, in order that the (passage of) Scripture might be fulfilled, said, "I am thirsty." 29) A vessel was lying (there), full of vinegar; so, putting a sponge full of vinegar on a hyssop, they put (it) to his mouth. 30) Then, when Jesus had received the vinegar, he said, "It is finished," and, bowing his head, he gave up the ghost.

The piercing of Jesus' side (vv. 31-37).

31) Then, the Jews, since it was the (day of) preparation (for the Passover), in order that the bodies should not remain upon the cross during the Sabbath, for the day of that Sabbath was a high (one), besought Pilate that their legs might be broken, and (their bodies) removed. 32) So, the soldiers came and broke the legs of the first (man), and (then) of the other (man) who had been crucified with him. 33) But, when they came to Jesus, as they saw that he was already dead, they did not break his legs, 34) but one of the soldiers pierced his side with a spear, and at once blood and water came (flowing) out. 35) And he who has seen (it) has borne witness (to it), and his testimony is true, and he knows that he is telling the truth, in order that you too may believe. 36) For these (things) happened, so that the (passage of) Scripture might be fulfilled, "Not a bone of his will be shattered." 37) And again, another (passage of) Scripture says, "They will look upon (the one) whom they pierced."

Burial of Jesus (vv. 38-42).

38) After these (events), Joseph of Arimathea, who was a disciple of Jesus, but a secret (one) through fear of the Jews, besought Pilate that he might take way Jesus' body; Pilate gave his permission. So, he came and took away his body. 39) And Nicodemus, (he) who had, in the first instance, come to him at night, also came, carrying a package of myrrh and aloes, (weighing) about a hundred pounds. 40) So, they took the body of Jesus and bound it in linen cloths (together) with spices, as is the custom of the Jews when preparing a burial. 41) Now, at the place where he was crucified, there was a garden, and in the garden (there was) a new tomb, in which no one had yet been laid. 42) So, there, on account of the Jews' preparation (day), they laid Jesus, because this tomb was near at hand.


CHAPTER 20.  THE RESURRECTION.

The empty tomb (vv. 1-10).

1) On the first (day) of the week, Mary Magdalene came to the the tomb early, while it was still dark, and saw that the stone has been taken away from the tomb. 2) So, she ran and came to Simon Peter and the other disciple whom Jesus loved, and said to them, "They have taken the Lord out of the tomb and we don't know where they have laid him." 3) So, Peter and the other disciple went out and came to the tomb. 4) The two (of them) ran together; but the other disciple ran faster than Peter and came to the tomb first, 5) and, stooping forward, he saw the linen bandages lying (there), but yet he did not go in. 6) Then, following him, Simon Peter came also, and went into the tomb; and he also saw the linen bandages lying (there), 7) and the cloth that had been upon his head, not lying with the linen bandages, but rolled up separately in one place; 8) so then, the other disciple, who had come to the tomb first, went in also, and he saw and believed; 9) for, as yet, they were unaware of the (passage of) Scripture, (which says) that he must rise from the dead. 10) And so, the disciples went back again to their own (homes).  

Jesus appears to Mary Magdalene (vv. 11-18).

11) But Mary stood outside near the tomb, weeping. Then, as she wept, she stooped forward (and looked) into the tomb, 12) and saw two angels in white (raiment), sitting one at the head and one at the feet (of the place) where the body of Jesus had been laid. 13) And they said to her, "Woman, why are you weeping?" She said to them, "Because they have taken away my Lord, and I don't know where they have laid him." 14) When she had said these (things), she turned around, and saw Jesus standing (there), but she did not realise that it was Jesus. 15) Jesus said to her, "Woman, why are you weeping? Whom are you looking for?" She, thinking that he was the gardener, said to him, "Sir, if you have carried him off, tell me where you have laid him, and I shall take him away." Jesus said to her, "Mary!" Turning around, she said to him in Hebrew, "Rabboni," which means "Teacher." 17) Jesus said to her, "Do not touch me, for I have not yet ascended to the Father; but go to my brothers and tell them, 'I am ascending to my Father and your Father, and (to) my God and your God.' " 18) Mary went and and announced to the disciples, "I have seen the Lord," and that he had said these (things) to her.  

Jesus appears to the disciples (vv. 19-24).

19) So, when it was evening on that (day), the first day of the week, and, although the doors, (in the place) where the disciples were, had been locked through fear of the Jews, Jesus came and stood in their midst, and said to them, "Peace (be) unto you." 20) And, when he had said this, he showed them both his hands and his side. So, the disciples rejoiced at seeing the Lord. 21) Then, Jesus said to them again, "Peace (be) unto you. Just as the Father has sent me, I also am sending you." 22) And, when he had said this, he breathed on (them) and said to them, "Receive the Holy Spirit. 23) Should you forgive the sins of any persons, they are forgiven them; should you retain (the sins) of any persons, they are retained."

Jesus overcomes Thomas' doubts (vv. 24-29). 

24) But Thomas, one of the twelve, the one who was called The Twin, was not with them when Jesus came. 25) So, the other disciples said to him, "We have seen the Lord." But he said to them, "Unless I can see the mark of the nails in his hands, and can stick my finger into the imprint of the nails, and thrust my hand into his side, I shall certainly not believe."

26) Then, after eight days, his disciples were inside again, and Thomas (was) with them. Jesus came, although the doors had been locked, and he stood in their midst and said, "Peace (be) unto you." 27) Then, he said to Thomas, "Put your finger here, and see my hands, and take your hand and thrust (it) into my side, and do not be unbelieving but believing." 28) Thomas answered and said to him, "My Lord and my God!" 29) Jesus said to him, "Because you have seen, you have believed, (haven't you)? Blessed (are) those who have not seen, and yet have believed."

First Conclusion: the purpose of the book (vv. 30-31).

30) To be sure, Jesus also performed many other miracles in the sight of the disciples, which are not written down in this book; 31) but these have been written down, in order that you may believe that Jesus is the Christ, the son of God, and so that, in this belief, you may have life in his name. 

CHAPTER 21.  EPILOGUE. (This chapter was added either by the evangelist or by one of his followers.) 

Jesus' appearance to the Seven Disciples on the shore of Tiberias (vv. 1-14). 

1) After these (things), Jesus showed himself again to the disciples at the sea of Tiberias; he manifested himself in the following way. 2) Simon Peter, Thomas called The Twin, Nathaniel of Cana in Galilee, the (sons) of Zebedee, and two others of his disciples were (there) together. 3) Simon Peter says to them, "I am going fishing." They say to him, "We are coming with you too." They went out and  got into the boat, but during that night they caught nothing. 

4) But, when morning had already come, Jesus stood on the beach; however, the disciples didn't realise that it was Jesus. 5) Then, Jesus said to them, "My little children, you don't have any fish to eat, (do you)?" They answered him, "No." 6) He said to them, "Cast the net on the right side of the boat, and you will find (some)." So, they cast (it), but they were not strong enough to draw it in, because of the multitude of the fishes. 7) Then, that disciple whom Jesus loved said to Peter, "It is the Lord." So, when Simon Peter heard that it was the Lord, he put on his coat, for he was naked, and threw himself into the sea; 8) but the rest of the disciples came in the little boat, for they were not a long (way) from the land, only about two hundred cubits away, dragging the net (full) of fishes.  

9) However, when they got out on to the land, they saw a charcoal fire laid (there) and fish lying upon (it), and bread. 10) Jesus said to them, "Bring (some) of the fish which you have just caught." So, Simon Peter went on board and drew the net to land full of large fishes, a hundred and fifty-three (of them); but, even though there were so many, the net wasn't torn. 12) Jesus said to them, "Come on, eat your breakfast." None of the disciples presumed to ask him, "Who are you?" as they knew that it was the Lord. 13) Jesus came and took the bread and gave (it) to them, and the fish likewise. 14) Now this (was) the third (occasion) that Jesus manifested himself to the disciples after he had risen from the dead.

Peter affirms his love for Jesus (vv. 15-19).

15) Now, when they had breakfasted, Jesus said to Simon Peter, "Simon, (son) of John, do  you love me more than these?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Feed my lambs." 16) Again, a second time he said to him, "Simon Peter, do you love me?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Tend my little sheep."

17) He said to him a third time, "Simon, (son) of John, do you love me?" Peter was grieved because he had said to him a third time, "Do you love me?" So, he said to him, "Lord, you know everything; you know that I love you." Jesus said to him, "Feed my little sheep. 18) Verily, verily, I say unto you, when you were younger, you dressed yourself and walked about where you wanted; but, when you grow old, you will stretch out your hands, and someone else will dress you and take (you) where you don't want (to go)." 19) Now, he said this to signify by what kind of death he would glorify God. So, when he had said this, he said to him, " Follow me (always)." 

The future of Jesus' Beloved Disciple (vv. 20-23).

20) Turning around, Peter saw following (him) the disciple whom Jesus loved, who had also lent on his breast during the supper, and had said, "Lord, who is the (one) who is betraying you?" 21) Then, seeing this (man), Peter said to Jesus, "Lord, what (about) this (man)?" 22) Jesus said to him, "If I wish him to remain until I come, what (is that) to you? You should continue to follow me." 23) Then, this rumour went out among the brothers that that disciple would not die. But Jesus did not say that he wouldn't die, but "If I wish him to remain until I come, what (is that) to you?"

Second Conclusion (vv. 24-25).

24) This is the disciple who bears witness about these (things) and who wrote these (things), and we know that his testimony is true. 

25) There are also many other (things) which Jesus did, which, if they were ever written down one by one, I suppose that even the world itself could not find room for the books that would be written.