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Selected Verse: Matthew 1:19 - King James

Verse	Translation	Text
Mt 1:19	King James	Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Then Joseph her husband--Compare Mat 1:20, "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effect the separation. being a just man, and not willing to make her a public example--to expose her (see Deu 22:23-24) was minded to put her away privily--that is, privately by giving her the required writing of divorcement (Deu 24:1), in presence of only two or three witnesses, and without cause assigned, instead of having her before a magistrate. That some communication had passed between him and his betrothed, directly or indirectly, on the subject, after she returned from her three months' visit to Elizabeth, can hardly be doubted. Nor does the purpose to divorce her necessarily imply disbelief, on Joseph's part, of the explanation given him. Even supposing him to have yielded to it some reverential assent--and the Evangelist seems to convey as much, by ascribing the proposal to screen her to the justice of his character--he might think it altogether unsuitable and incongruous in such circumstances to follow out the marriage.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Then Joseph her husband--Compare Mat 1:20, "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effect the separation.

being a just man, and not willing to make her a public example--to expose her (see Deu 22:23-24)

was minded to put her away privily--that is, privately by giving her the required writing of divorcement (Deu 24:1), in presence of only two or three witnesses, and without cause assigned, instead of having her before a magistrate. That some communication had passed between him and his betrothed, directly or indirectly, on the subject, after she returned from her three months' visit to Elizabeth, can hardly be doubted. Nor does the purpose to divorce her necessarily imply disbelief, on Joseph's part, of the explanation given him. Even supposing him to have yielded to it some reverential assent--and the Evangelist seems to convey as much, by ascribing the proposal to screen her to the justice of his character--he might think it altogether unsuitable and incongruous in such circumstances to follow out the marriage.

Notes on the Bible, by Albert Barnes, [1834]
Her husband - The word in the original does not imply that they were married. It means here the man to whom she was espoused. A just man - Justice consists in rendering to every man his own. Yet this is evidently not the character intended to be given here of Joseph. The meaning is that he was kind, tender, merciful; that he was so attached to Mary that he was not willing that she should be exposed to public shame. He sought, therefore, secretly to dissolve the connection, and to restore her to her friends without the punishment commonly inflicted on adultery. The word just has not unfrequently this meaning of mildness, or mercy. See Jo1 1:9; compare Cicero, De Fin. 5, 23. A public example - To expose her to public shame or infamy. Adultery has always been considered a crime of a very heinous nature. In Egypt, it was punished by cutting off the nose of the adulteress; in Persia, the nose and ears were cut off; in Judea, the punishment was death by stoning, Lev 20:10; Eze 16:38, Eze 16:40; Joh 8:5. This punishment was also inflicted where the person was not married, but betrothed, Deu 21:23-24. In this case, therefore, the regular punishment would have been death in this painful and ignominious manner. Yet Joseph was a religious man - mild and tender; and he was not willing to complain of her to the magistrate, and expose her to death, but sought to avoid the shame, and to put her away privately. Put her away privily - The law of Moses gave the husband the power of divorce, Deu 24:1. It was customary in a bill of divorce to specify the causes for which the divorce was made, and witnesses were also present to testify to the divorce. But in this case, it seems, Joseph resolved to put her away without specifying the cause; for he was not willing to make her a public example. This is the meaning here of "privily." Both to Joseph and Mary this must have been a great trial. Joseph was ardently attached to her, but her character was likely to be ruined, and he deemed it proper to separate her from him. Mary was innocent, but Joseph was not yet satisfied of her innocence. We may learn from this to put our trust in God. He will defend the innocent. Mary was in danger of being exposed to shame. Had she been connected with a cruel, passionate, and violent man, she would have died in disgrace. But God had so ordered it that she was betrothed to a man mild, amiable, and tender: and in due time Joseph was apprised of the truth in the case, and took his faithful and beloved wife to his bosom. Thus, our only aim should be to preserve a conscience void of offence, and God will guard our reputation. We may be assailed by slander; circumstances may be against us; but in due time God will take care to vindicate our character and save us from ruin. See Psa 37:5-6.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Not willing (μὴ θέλων) - was minded (ἐβουλήθη) These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur (θέλω much oftener than βούλομαι), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν. For instance, βαούλεσθαι, would be entirely inappropriate at Mat 8:3, "I will, be thou cleansed;" or at Rom 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν, therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι, its tendency. Βούλεσθαι can always be rendered by θέλειν, but θέλειν cannot always be expressed by βούλεσθαι. Thus, Agamemnon says, "I would not (οὐκ ἔθελον) receive the ransom for the maid (i.e., I refused to receive), because I greatly desire (βούλομαι) to have her at home" (Homer, "II.," 1:112). So Demosthenes: "It is fitting that you should be willing (ἐθέλειν) to listen to those who wish (βουλομένων) to advise" ("Olynth.," 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: "If the gods will it (θέλωσι) and you wish it (βούλησθε)" (Demosth., "Olynth.," 2:20). In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Mat 2:18, "Rachael would not (ἤθελε) be comforted;" obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved (θέλων) to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought (ἐνθυμηθέντος), his mind inclined (tendency), he was minded (ἐβουλήθη) to put her away secretly. Some instances of the interchanged use of the two words are the following: Mar 15:15, "Pilate willing" (βουλόμενος); compare Luk 23:20, "Pilate willing" (θέλων). Act 27:43, "The centurion willing" (βουλόμενος); Mat 27:17, "Whom will ye that I release" (θέλετε); so Mat 27:21. Joh 18:39, "Will ye that I release" (βούλεσθε); Mat 14:5, "When he would have put him to death" (θέλων). Mar 6:48, "He would have passed by them" (ἤθελε); Act 19:30, "Paul would have entered" (βουλόμενος). Act 18:27, "He was disposed to pass" (βουλόμενος). Tit 3:8, "I will that thou affirm" (βούλομαι). Mar 6:25, "I will that thou give me" (θέλω), etc., etc. In the New Testament θέλω occurs in the following senses: 1. A decree or determination of the will. (a) Of God (Mat 12:7; Rom 9:16, Rom 9:18; Act 18:21; Co1 4:19; Co1 12:18; Co1 15:38). (b) Of Christ (Mat 8:3; Joh 17:24; Joh 5:21; Joh 21:22). (c) Of men (Act 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, "Wilt thou go up to Jerusalem?" Joh 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, "Will ye also go away?" Is that your determination? Joh 7:17, If any man sets his will, is determined to do God's will. Joh 8:44, The lusts of your father your will is set to do. Act 24:6. 2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mar 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mar 10:43, "Whosoever will be great," expresses more than the desire for greatness. It is the purpose of the life. Mat 27:15, It was given to the Jews to decide what prisoner should be released. Luk 1:62, The name of the infant John was referred to Zacharias' decision. Joh 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luk 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, Joh 15:7; Co1 4:21; Mat 16:25; Mat 19:17; Joh 21:22; Mat 13:28; Mat 17:12.) In the sense of wish or desire may fairly be cited Co2 11:12; Mat 12:38; Luk 8:20; Luk 23:8; Joh 12:21; Gal 4:20; Mat 7:12; Mar 10:35. 3. A liking (Mar 12:38; Luk 20:46; Mat 27:43). (See note there.) Βούλομαι occurs in the following senses: 1. Inclination or disposition (Act 18:27; Act 19:30; Act 25:22; Act 28:18; Co2 1:15). 2. Stronger, with the idea of purpose (Ti1 6:9; Jam 1:18; Jam 3:4; Co1 12:11; Heb 6:17). In most, if not all of these cases, we might expect θέλειν; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, "Whether Apollo will (βου.λεται) ward off the plague" ("II.," 1:67). "Apollo willed (βούλετο) victory to the Trojans" ("Il.," 7:21). To make a public example (δειγματίσαι) The word is kindred to δείκνυμι, to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Col 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. "He made a show of them openly." A compound of the same word (παραδειγματίζω) appears in Heb 6:6, "They crucify the Son of God afresh, and put him to an open shame."

Vincent's Word Studies, by Marvin R. Vincent [1886]

Not willing (μὴ θέλων) - was minded (ἐβουλήθη)

These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur (θέλω much oftener than βούλομαι), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν. For instance, βαούλεσθαι, would be entirely inappropriate at Mat 8:3, "I will, be thou cleansed;" or at Rom 7:15.

The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament.

Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν, therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι, its tendency. Βούλεσθαι can always be rendered by θέλειν, but θέλειν cannot always be expressed by βούλεσθαι.

Thus, Agamemnon says, "I would not (οὐκ ἔθελον) receive the ransom for the maid (i.e., I refused to receive), because I greatly desire (βούλομαι) to have her at home" (Homer, "II.," 1:112). So Demosthenes: "It is fitting that you should be willing (ἐθέλειν) to listen to those who wish (βουλομένων) to advise" ("Olynth.," 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: "If the gods will it (θέλωσι) and you wish it (βούλησθε)" (Demosth., "Olynth.," 2:20).

In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Mat 2:18, "Rachael would not (ἤθελε) be comforted;" obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved (θέλων) to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought (ἐνθυμηθέντος), his mind inclined (tendency), he was minded (ἐβουλήθη) to put her away secretly.

Some instances of the interchanged use of the two words are the following: Mar 15:15, "Pilate willing" (βουλόμενος); compare Luk 23:20, "Pilate willing" (θέλων). Act 27:43, "The centurion willing" (βουλόμενος); Mat 27:17, "Whom will ye that I release" (θέλετε); so Mat 27:21. Joh 18:39, "Will ye that I release" (βούλεσθε); Mat 14:5, "When he would have put him to death" (θέλων). Mar 6:48, "He would have passed by them" (ἤθελε); Act 19:30, "Paul would have entered" (βουλόμενος). Act 18:27, "He was disposed to pass" (βουλόμενος). Tit 3:8, "I will that thou affirm" (βούλομαι). Mar 6:25, "I will that thou give me" (θέλω), etc., etc.

In the New Testament θέλω occurs in the following senses:

1. A decree or determination of the will. (a) Of God (Mat 12:7; Rom 9:16, Rom 9:18; Act 18:21; Co1 4:19; Co1 12:18; Co1 15:38). (b) Of Christ (Mat 8:3; Joh 17:24; Joh 5:21; Joh 21:22). (c) Of men (Act 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, "Wilt thou go up to Jerusalem?" Joh 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, "Will ye also go away?" Is that your determination? Joh 7:17, If any man sets his will, is determined to do God's will. Joh 8:44, The lusts of your father your will is set to do. Act 24:6.

2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mar 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mar 10:43, "Whosoever will be great," expresses more than the desire for greatness. It is the purpose of the life. Mat 27:15, It was given to the Jews to decide what prisoner should be released. Luk 1:62, The name of the infant John was referred to Zacharias' decision. Joh 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luk 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, Joh 15:7; Co1 4:21; Mat 16:25; Mat 19:17; Joh 21:22; Mat 13:28; Mat 17:12.) In the sense of wish or desire may fairly be cited Co2 11:12; Mat 12:38; Luk 8:20; Luk 23:8; Joh 12:21; Gal 4:20; Mat 7:12; Mar 10:35.

3. A liking (Mar 12:38; Luk 20:46; Mat 27:43). (See note there.)

Βούλομαι occurs in the following senses:

1. Inclination or disposition (Act 18:27; Act 19:30; Act 25:22; Act 28:18; Co2 1:15).

2. Stronger, with the idea of purpose (Ti1 6:9; Jam 1:18; Jam 3:4; Co1 12:11; Heb 6:17).

In most, if not all of these cases, we might expect θέλειν; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, "Whether Apollo will (βου.λεται) ward off the plague" ("II.," 1:67). "Apollo willed (βούλετο) victory to the Trojans" ("Il.," 7:21).

To make a public example (δειγματίσαι)

The word is kindred to δείκνυμι, to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Col 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. "He made a show of them openly." A compound of the same word (παραδειγματίζω) appears in Heb 6:6, "They crucify the Son of God afresh, and put him to an open shame."

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
A just man - A strict observer of the law: therefore not thinking it right to keep her.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
To make her a public example - Παραδειγματισαι, to expose her to public infamy; from παρα, near, and δεικνυμαι, I show, or expose; what is oddly, though emphatically, called in England, showing up - exposing a character to public view. Though Joseph was a righteous man, δικαιος, and knew that the law required that such persons as he supposed his wife to be should be put to death, yet, as righteousness is ever directed by mercy, he determined to put her away or divorce her privately, i.e. without assigning any cause, that her life might be saved; and, as the offense was against himself, he had a right to pass it by if he chose. Some have supposed that the term δικαιος should be translated merciful, and it certainly often has this signification; but here it is not necessary.

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¹ When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.

²³ If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;
²⁴ Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you.

²⁰ But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

⁵ Commit thy way unto the LORD; trust also in him; and he shall bring it to pass.
⁶ And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.

²³ His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.

⁵ Now Moses in the law commanded us, that such should be stoned: but what sayest thou?

⁴⁰ They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords.

³⁸ And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.

¹⁰ And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death.

⁹ If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

⁶ If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

¹⁵ And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

¹⁷ Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:

¹¹ But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

⁴ Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.

¹⁸ Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.

⁹ But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.

¹⁵ And in this confidence I was minded to come unto you before, that ye might have a second benefit;

¹⁸ Who, when they had examined me, would have let me go, because there was no cause of death in me.

²² Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.

³⁰ And when Paul would have entered in unto the people, the disciples suffered him not.

²⁷ And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:

⁴³ He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

⁴⁶ Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;

³⁸ And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,

³⁵ And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.

¹² Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

²⁰ I desire to be present with you now, and to change my voice; for I stand in doubt of you.

²¹ The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.

⁸ And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

²⁰ And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.

³⁸ Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.

¹² But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.

¹² But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.

²⁸ He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?

²² Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.

¹⁷ And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

²⁵ For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.

²¹ What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

⁷ If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

⁵⁴ And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?

²⁴ Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

⁶² And they made signs to his father, how he would have him called.

¹⁵ Now at that feast the governor was wont to release unto the people a prisoner, whom they would.

⁴³ But so shall it not be among you: but whosoever will be great among you, shall be your minister:

³⁶ And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

⁶ Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.

⁴⁴ Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

¹⁷ If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

⁶⁷ Then said Jesus unto the twelve, Will ye also go away?

⁹ But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?

²² Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.

²¹ For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.

²⁴ Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

³ And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.

³⁸ But God giveth it a body as it hath pleased him, and to every seed his own body.

¹⁸ But now hath God set the members every one of them in the body, as it hath pleased him.

¹⁹ But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.

²¹ But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.

¹⁸ Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

¹⁶ So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

⁷ But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

²⁵ And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.

⁸ This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

²⁷ And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:

³⁰ And when Paul would have entered in unto the people, the disciples suffered him not.

⁴⁸ And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.

⁵ And when he would have put him to death, he feared the multitude, because they counted him as a prophet.

³⁹ But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?

²¹ The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

¹⁷ Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

⁴³ But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land:

²⁰ Pilate therefore, willing to release Jesus, spake again to them.

¹⁵ And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

¹⁸ In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.

¹⁵ For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

³ And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.