αὐτούς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου καθὼς ἐγὼ οὐκ εἰμὶ ἐκ 15 τοῦ κόσμου. οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, 16 ἀλλ ̓ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ. ἐκ τοῦ κόσμου 17 οὐκ εἰσὶν καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. ἁγία σον αὐτοὺς ἐν τῇ ἀληθείᾳ· ὁ λόγος ὁ σὸς [ἡ] ἀλήθειά ἐστιν. 18 καθὼς ἐμὲ ἀπέστειλας εἰς τὸν κόσμον κἀγὼ ἀπέστειλα 19 αὐτοὺς εἰς τὸν κόσμον· καὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμκαθως εγω with N'ABCL rel. and all the critical texts ....omit εγω *.... omit καθως εγω ουκ ειμι εκ του κοσμου DI* 69 . . . . Μ y-scr. place ουκ ειμι after κοσμου. τούτου 15. This verse and the 16th are omitted in 33, by homoioteleuton : the copyist's eye passing from εκ του κοσμου at the end of verse 14 to εκ του κοσμου at the end of verse 16.From ουκ to κοσμου inclusive is omitted in Y; and some other MSS. make blunders in this verse, B* omitting εκ του κοσμου αλλ ινα τηρησης αυτους which B' supplies on the margin. B* makes other mistakes here. However see Tischendorf's Novum Testamentum Vaticanum for a full description. Alford also has a good explanation. For αρης K reads apes and UA apts (itacisms). 16. After εκ D adds τουτου· For εγω D 69 read καγω· ουκ ειμι before εκ του κοσμου with NABCDLX [Δ 33 also in Alf.] Tisch. Tr. Alf. Ln. Wd.....after κοσμου ΕΜΥΓΔΛΠ rel. 5. Omits τη Β 17. Δ prefixes πατερ αγιε - αληθεια without σου with s* (but * omits from αληθεια to αληθεια by homoioteleuton and so supplies it) ABC*DLI* 1 Tisch. Tr. Alf. Ln. .... add σου "ΧΥΓΔΛΠ* rel. Ti. Wd. 5 η αληθεια with B For . . . . omit η NACDLX rel. Tisch. Tr. Alf. Ln. Wa. s. 18. Before τον κοσμον D prefixes τουτον both times απέστειλα Λ* reads αποστειλα - From καγω to κοσμον inclusive B* repeats : B corrects the repetition. 15 are not of the world even as I am not of the world. I do not plead that thou shouldest take them out of the world, but that They are not Sanctify them 16 thou shouldest keep them from the evil one. 17 of the world even as I am not of the world. 18 through the truth: thy word is [the] truth. As thou sentest me into the world, even so sent I them into the world; and 19 for their sakes I am sanctifying mine own self, that they also αυτόν, ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ. οὐ περὶ 20 τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ, ἵνα πάντες ἓν ὦσιν, καθὼς 21 σὺ πάτερ ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν [εν] ὦσιν, ἵνα ο κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας. κἀγὼ 22 τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν. ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελει- 23 εγω before αγιάζω with BCDLXY 1 33 69 rel. Tr. Ti. Alf. Wd. 5 Ln. [εγώ] . . . . omit εγω NΑ Tisch. ωσιν και αυτοι with 19. ABC*DKLXΥΠ 1 33 69 Tisch. Tr. Alf. Ln. Wa. ωσιν (ΓΔΛ rel. 5. πιστευοντων 20. Before των πιστευοντων ΧΠ 1 prefix παντων NABCD*EGHKLMSUXΥΓΔΛΠ 1 33 69 Tisch. Tr. Alf. Ln. Wa. Bloomfield, Candy, Griesbach, Scholz . . . . πιστευσοντων D2 5 .... some cursives have πεπιστευκότων πατηρ Omit δια του λογου αυτων Λ. -For ou A reads σo (itacism) .... 21. After παντες omit εν C* πατερ with NACELXΥΓΔΛΠ 1 33 69 rel. Ln. Wa. S BD Tisch. Tr. Alf. εν ημιν εν ωσιν with NACLXΥΓΔ AII rel. Wd. 5 .... Text brackets ev with Ln. since it is omitted by BC*D Tisch. Tr. Alf. It is probably a very ancient gloss, and should be omitted.. Before ο κοσμος 1 prefixes και πιστευη with *BC* Tisch. Τr.-txt . . . . πίστευση NAC DLXY rel. Tr.-mg. Ti. Alf. Ln. Wd. 5. 22. καγω with NBC*DLUX 1 33 Tisch. Tr. Alf. Ln. . . . . και εγω AC YAAII 69 rel. Wd. 5 - δεδωκας with BCLΧΥΔ 1 33 69 rel. Tisch. Tr.txt. Alf. Wd. 5 . . . . εδωκας ADUI Tr.-mg. Ln. δεδωκα with BCDLXYΔ rel. and all the critical texts . . . . εδωκα ΑΚΜΠ · καθως ημεις εν Before first ev D prefixes To .... with ABCDLX rel. and all the critical texts....omit er N After ev add εσμεν ACXΥΔ rel. Ln. Wd. s....text omits with *BC*DL 1 33 Tisch. Tr. Alf. For εις εν D 23. D has first clause συ εν εμοι καγω εν αυτοις may be sanctified in truth. I do not plead for these alone, 20 but also for those who believe on me through their word, that 21 they may all be one, as thou, Father, art in me and I in thee, that they also may be [one] in us, that the world may believe that thou sentest me. And the glory which thou hast given me 22 have I given them, that they may be one even as we are one. ωμένοι εἰς ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας 24 καὶ ἠγάπησας αὐτοὺς καθὼς ἐμὲ ἠγάπησας. πάτερ, ὃ δέδωκάς μοι θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετ ̓ ἐμοῦ, ἵνα θεωρώσιν τὴν δόξαν τὴν ἐμήν, ἣν δέδωκάς μοι ὅτι ἠγά25 πησάς με πρὸ καταβολῆς κόσμου. πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν 26 ὅτι σύ με ἀπέστειλας, καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς. reads εις το εν Second wa without κa with BCDLX 33 69 Tisch. Tr. Alf. Ln. .... και ινα (N)ΑΥΓΔΛΠ (1) rel. Wa. 5 .. For γινωσκη ΗΚΓΛ read γινωσκει (itacism) ηγάπησας D reads ηγάπησα For εμε D omit va N 1 For first reads συ με Alf. Ln. CDLXYT rel. Wd. 5 . . . . πατηρ AB Tisch. Tr. ο before δεδωκας with NBD Tisch. Tr.txt. Alf..... First δεδωκας with N Ovs ACLXYAA rel. Tr.-mg. Ln. Wd. 5 BCDLΧΥΓΔΛΠ* rel. Tisch. Tr. Alf. Wa. 5 . . . . εδωκας ΑΠ' Ln. (by error). κακεινοι with BCDLXΥΔΠ rel. Tisch. Tr. Alf. LMUΧΑΠ 1 33 69 Tisch. Tr.txt. Alf. Ln. Wa. BEGKSYII* rel. Tr.-mg. 5 25. πατερ with CDLXYA rel. Wa. 5 . . . . πατηρ AB Tisch. Τr. Alf. Ln. -D omits first κaι A omits σε before εγνων 69 omits και ουτοι εγνωσαν. 26. For ην D reads η Το κοσμος D adds τουτος sic For εγνών D reads εγνωκα For με N reads αυτους. 23 I in them and thou in me, that they may be perfected into one, that the world may know that thou sentest me and lovedst 24 them even as thou lovedst me. Father, that which thou hast given me I will that where I am there they also may be with me, that they may behold my glory, which thou hast given me because thou lovedst me before the foundation of the world. 25 Righteous Father, and yet the world knew thee not, but I knew 26 thee, and these knew that thou sentest me; I also manifested to them thy name, and will manifest it, that the love wherewith thou lovedst me may be in them and I in them. NOTE ON JOHN I. 18. In 1860 Tischendorf issued a little work of one hundred and twenty-four pages, entitled Notitia Editionis Codicis Bibliorum Sinaitici, that scholars could have some notion of what might be expected, in the magnificent edition in fac-simile type, published in 1862, under the auspices of the Emperor of Russia. From an error in these Notitia, the Codex Sinaiticus has been cited as corrected to read μovoyens vos in John i. 18. In the American Presbyterian Review for October 1870, Rev. Dr. Philip Schaff cites "** (The Sinait. MS. as corrected)" for vios. The codex reads Oeos only, and the word has suffered no correction whatever, as is shown by a tracing of the whole line as found in the seventeenth table of photo-lithographed fac-similes, in the first volume of the great edition - that containing the Prolegomena and corrections. The line reads: + OWN NOгENHCOCEFT Tischendorf is in doubt who added the o wv above us, but thinks it probably was a corrector of Century VI., whom he designates in his digest. prefixed o to μovoyevns, but no corrector, even down to Century XII, touched eos, nor did either of the two correctors of Cod. B. Tischendorf's eighth edition retains vios, but cites no correction of & in its favor, as it assuredly would did such correction exist. The three editions of the Sinaiticus agree in this matter. The evidence for the two readings is as follows: μονογενης θεος is adopted by Tischendorf's Synoptica Evangelica, Tregelles, Alford's margin, Lachmann's margin, Westcott, Hort, and others, with BC*L 33; the Peschito Syriac, and Harclean Syriac margin, the Roman edition of the Aethiopic, and the Memphitic versions; and, in the words of F. H. Scrivener, "a host of Fathers," from the second century downwards. ο μονογενής υιος is adopted by Tischen dorf, Alford's text, Lachmann's text, Wordsworth, Scrivener, Bloomfield, and others, with AC (not D, which has an hiatus here), EFGHKMSUVXгAAII 1 69; the Harclean text, Curetonian, and Jerusalem Syriac, the Armenian, Platt's Aethiopic, and the Latin versions; and many Fathers. The patristic testimony was fully stated by Mr. Ezra Abbot (the learned Assistant Librarian of Harvard University), in the Bibliotheca Sacra for October 1861, pages 840-872. But the writer cannot concur with him that the weight of evidence supports o μovoyens vɩos, even though the preponderance of numbers does. ARTICLE VI. METHODS OF PERPETUATING AN INTEREST IN BY PROF. EDWARDS A. PARK. ONE of the most suggestive criticisms on the preaching of Paul was made by Luke, when he said that Paul and Barnabas "so spake that a great multitude both of the Jews and also of the Greeks believed." He preached with power. Another criticism made by the same historian on the preaching of Paul is: "When the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next Sabbath." He spoke not only with power, but also in such a way that his congregation desired to hear him again, and soon. How shall a man preach so as to retain the interest of his hearers in his discourses? The design of the present Essay is to enumerate some of the methods in which we may perpetuate the interest of men in the preaching of divine truth. Several of these methods have been enumerated in a previous Essay on Power in the Pulpit. The same qualities which make a sermon effective may also make the hearers desire to be addressed again, and yet again, in the same way. There are other qualities, however, which are more distinctively appropriate to the minister's perpetuating an interest in his sermons, than to his making them instinct with power. The first of these methods is that of unfolding the peculiar doctrines of revelation. One of the most active desires of man is the desire of learning what is new. "Did the Almighty," says Lessing, "holding in his right hand Truth, and in his left, Search after truth, deign to tender me the 1 Bibliotheca Sacra, Vol. iv. pp. 96-117. |