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Selected Verse: Matthew 1:19 - Strong Concordance

Verse	Translation	Text
Mt 1:19	Strong Concordance	Then [1161] Joseph [2501] her [846] husband [435], being [5607] a just [1342] man, and [2532] not [3361] willing [2309] to make [3856] her [846] a publick example [3856], was minded [1014] to put [630] her [846] away [630] privily [2977].
	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 [0376] hath taken [03947] a wife [0802], and married [01166] her, and it come to pass that she find [04672] no favour [02580] in his eyes [05869], because he hath found [04672] some [01697] uncleanness [06172] in her: then let him write [03789] her a bill [05612] of divorcement [03748], and give [05414] it in her hand [03027], and send [07971] her out of his house [01004].

²³ If a damsel [05291] that is a virgin [01330] be betrothed [0781] unto an husband [0376], and a man [0376] find [04672] her in the city [05892], and lie [07901] with her;
²⁴ Then ye shall bring [03318] them both [08147] out unto the gate [08179] of that city [05892], and ye shall stone [05619] them with stones [068] that they die [04191]; the damsel [05291], because [0834] [01697] she cried [06817] not, being in the city [05892]; and the man [0376], because [0834] [01697] he hath humbled [06031] his neighbour's [07453] wife [0802]: so thou shalt put away [01197] evil [07451] from among [07130] you.

²⁰ But [1161] while he [846] thought on [1760] these things [5023], behold [2400], the angel [32] of the Lord [2962] appeared [5316] unto him [846] in [2596] a dream [3677], saying [3004], Joseph [2501], thou son [5207] of David [1138], fear [5399] not [3361] to take [3880] unto thee [4675] Mary [3137] thy wife [1135]: for [1063] that which is conceived [1080] in [1722] her [846] is [2076] of [1537] the Holy [40] Ghost [4151].

⁵ Commit [01556] thy way [01870] unto the LORD [03068]; trust [0982] also in him; and he shall bring it to pass [06213].
⁶ And he shall bring forth [03318] thy righteousness [06664] as the light [0216], and thy judgment [04941] as the noonday [06672].

²³ His body [05038] shall not remain all night [03885] upon the tree [06086], but thou shalt in any wise [06912] bury [06912] him that day [03117]; (for he that is hanged [08518] is accursed [07045] of God [0430];) that thy land [0127] be not defiled [02930], which the LORD [03068] thy God [0430] giveth [05414] thee for an inheritance [05159].

⁵ Now [1161] Moses [3475] in [1722] the law [3551] commanded [1781] us [2254], that such [5108] should be stoned [3036]: but [3767] what [5101] sayest [3004] thou [4771]?

⁴⁰ They shall also bring up [05927] a company [06951] against thee, and they shall stone [07275] thee with stones [068], and thrust thee through [01333] with their swords [02719].

³⁸ And I will judge [08199] thee, as women that break wedlock [05003] and shed [08210] blood [01818] are judged [04941]; and I will give [05414] thee blood [01818] in fury [02534] and jealousy [07068].

¹⁰ And the man [0376] that committeth adultery [05003] with another man's [0376] wife [0802], even he that committeth adultery [05003] with his neighbour's [07453] wife [0802], the adulterer [05003] and the adulteress [05003] shall surely [04191] be put to death [04191].

⁹ If [1437] we confess [3670] our [2257] sins [266], he is [2076] faithful [4103] and [2532] just [1342] to [2443] forgive [863] us [2254] our sins [266], and [2532] to cleanse [2511] us [2248] from [575] all [3956] unrighteousness [93].

⁶ If [2532] they shall fall away [3895], to renew them [340] again [3825] unto [1519] repentance [3341]; seeing they crucify [388] to themselves [1438] the Son [5207] of God [2316] afresh [388], and [2532] put him to an open shame [3856].

¹⁵ And having spoiled [554] principalities [746] and [2532] powers [1849], he made a shew of them [1165] openly [1722] [3954], triumphing over [2358] them [846] in [1722] it [846].

¹⁷ Wherein [1722] [3739] God [2316], willing [1014] more abundantly [4054] to shew [1925] unto the heirs [2818] of promise [1860] the immutability [276] of his [846] counsel [1012], confirmed [3315] it by an oath [3727]:

¹¹ But [1161] all [3956] these [5023] worketh [1754] that one [1520] and [2532] the selfsame [846] Spirit [4151], dividing [1244] to every man [1538] severally [2398] as [2531] he will [1014].

⁴ Behold [2400] also [2532] the ships [4143], which though they be [5607] so great [5082], and [2532] are driven [1643] of [5259] fierce [4642] winds [417], yet are they turned about [3329] with [5259] a very small [1646] helm [4079], whithersoever [3699] [302] the governor [2116] listeth [3730] [1014].

¹⁸ Of his own will [1014] begat he [616] us [2248] with the word [3056] of truth [225], that [1519] we [2248] should be [1511] a kind [5100] of firstfruits [536] of his [846] creatures [2938].

⁹ But [1161] they that will [1014] be rich [4147] fall [1706] into [1519] temptation [3986] and [2532] a snare [3803], and [2532] into many [4183] foolish [453] and [2532] hurtful [983] lusts [1939], which [3748] drown [1036] men [444] in [1519] destruction [3639] and [2532] perdition [684].

¹⁵ And [2532] in this [5026] confidence [4006] I was minded [1014] to come [2064] unto [4314] you [5209] before [4386], that [2443] ye might have [2192] a second [1208] benefit [5485];

¹⁸ Who [3748], when they had examined [350] me [3165], would [1014] have let me go [630], because [1223] there was [5225] no [3367] cause [156] of death [2288] in [1722] me [1698].

²² Then [1161] Agrippa [67] said [5346] unto [4314] Festus [5347], I would [1014] also [2532] hear [191] the man [444] myself [846]. To morrow [839], [1161] said [5346] he, thou shalt hear [191] him [846].

³⁰ And [1161] when [1014] Paul [3972] would [1014] have entered [1525] in [1519] unto the people [1218], the disciples [3101] suffered [1439] him [846] not [3756].

²⁷ And [1161] when he [846] was disposed [1014] to pass [1330] into [1519] Achaia [882], the brethren [80] wrote [1125], exhorting [4389] the disciples [3101] to receive [588] him [846]: who [3739], when he was come [3854], helped them [4820] much [4183] which had believed [4100] through [1223] grace [5485]:

⁴³ He trusted [3982] in [1909] God [2316]; let him deliver [4506] him [846] now [3568], if [1487] he will have [2309] him [846]: for [1063] he said [2036], [3754] I am [1510] the Son [5207] of God [2316].

⁴⁶ Beware [4337] of [575] the scribes [1122], which [3588] desire [2309] to walk [4043] in [1722] long robes [4749], and [2532] love [5368] greetings [783] in [1722] the markets [58], and [2532] the highest seats [4410] in [1722] the synagogues [4864], and [2532] the chief rooms [4411] at [1722] feasts [1173];

³⁸ And [2532] he said [3004] unto them [846] in [1722] his [846] doctrine [1322], Beware [991] of [575] the scribes [1122], which [3588] love [2309] to go [4043] in [1722] long clothing [4749], and [2532] love salutations [783] in [1722] the marketplaces [58],

³⁵ And [2532] James [2385] and [2532] John [2491], the sons [5207] of Zebedee [2199], come [4365] unto him [846], saying [3004], Master [1320], we would [2309] that [2443] thou shouldest do [4160] for us [2254] whatsoever [3739] [1437] we shall desire [154].

¹² Therefore [3767] all things [3956] whatsoever [302] [3745] ye would [2309] that [2443] men [444] should do [4160] to you [5213], do [4160] ye [5210] even [2532] so [3779] to them [846]: for [1063] this [3778] is [2076] the law [3551] and [2532] the prophets [4396].

²⁰ [1161] I desire [2309] to be present [3918] with [4314] you [5209] now [737], and [2532] to change [236] my [3450] voice [5456]; for [3754] I stand in doubt [639] of [1722] you [5213].

²¹ The same [3778] came [4334] therefore [3767] to Philip [5376], which was of [575] Bethsaida [966] of Galilee [1056], and [2532] desired [2065] him [846], saying [3004], Sir [2962], we would [2309] see [1492] Jesus [2424].

⁸ And [1161] when Herod [2264] saw [1492] Jesus [2424], he was exceeding [3029] glad [5463]: for [1063] he was [2258] desirous [2309] to see [1492] him [846] of [1537] a long [2425] season, because [1223] he had heard [191] many things [4183] of [4012] him [846]; and [2532] he hoped [1679] to have seen [1492] some [5100] miracle [4592] done [1096] by [5259] him [846].

²⁰ And [2532] it was told [518] him [846] by certain which said [3004], Thy [4675] mother [3384] and [2532] thy [4675] brethren [80] stand [2476] without [1854], desiring [2309] to see [1492] thee [4571].

³⁸ Then [5119] certain [5100] of the scribes [1122] and [2532] of the Pharisees [5330] answered [611], saying [3004], Master [1320], we would [2309] see [1492] a sign [4592] from [575] thee [4675].

¹² But [1161] what [3739] I do [4160], that [2532] I will do [4160], that [2443] I may cut off [1581] occasion [874] from them which desire [2309] occasion [874]; that [2443] wherein [1722] [3739] they glory [2744], they may be found [2147] even [2532] as [2531] we [2249].

¹² But [1161] I say [3004] unto you [5213], That [3754] Elias [2243] is come [2064] already [2235], and [2532] they knew [1921] him [846] not [3756], but [235] have done [4160] unto [1722] him [846] whatsoever [3745] they listed [2309]. Likewise [3779] shall [3195] also [2532] the Son [5207] of man [444] suffer [3958] of [5259] them [846].

²⁸ [1161] He said [5346] unto them [846], An enemy [2190] [444] hath done [4160] this [5124]. [1161] The servants [1401] said [2036] unto him [846], Wilt thou [2309] then [3767] that we go [565] and gather [4816] them [846] up [4816]?

²² Jesus [2424] saith [3004] unto him [846], If [1437] I will [2309] that he [846] tarry [3306] till [2193] I come [2064], what [5101] is that to [4314] thee [4571]? follow [190] thou [4771] me [3427].

¹⁷ And [1161] he said [2036] unto him [846], Why [5101] callest thou [3004] me [3165] good [18]? there is none [3762] good [18] but [1508] one [1520], that is, God [2316]: but [1161] if [1487] thou wilt [2309] enter [1525] into [1519] life [2222], keep [5083] the commandments [1785].

²⁵ For [1063] whosoever [3739] [302] will [2309] save [4982] his [846] life [5590] shall lose [622] it [846]: and [1161] whosoever [3739] [302] will lose [622] his [846] life [5590] for [1752] my [1700] sake [1752] shall find [2147] it [846].

²¹ What [5101] will ye [2309]? shall I come [2064] unto [4314] you [5209] with [1722] a rod [4464], or [2228] in [1722] love [26], and [5037] in the spirit [4151] of meekness [4236]?

⁷ If [1437] ye abide [3306] in [1722] me [1698], and [2532] my [3450] words [4487] abide [3306] in [1722] you [5213], ye shall ask [154] what [3739] [1437] ye will [2309], and [2532] it shall be done [1096] unto you [5213].

⁵⁴ And [1161] when his [846] disciples [3101] James [2385] and [2532] John [2491] saw [1492] this, they said [2036], Lord [2962], wilt thou [2309] that we command [2036] fire [4442] to come down [2597] from [575] heaven [3772], and [2532] consume [355] them [846], even [2532] as [5613] Elias [2243] did [4160]?

²⁴ Father [3962], I will [2309] that [2443] they also [2548], whom [3739] thou hast given [1325] me [3427], be [5600] with [3326] me [1700] where [3699] I [1473] am [1510]; that [2443] they may behold [2334] my [1699] glory [1391], which [3739] thou hast given [1325] me [3427]: for [3754] thou lovedst [25] me [3165] before [4253] the foundation [2602] of the world [2889].

⁶² And [1161] they made signs [1770] to his [846] father [3962], how [5101] [302] he would have [2309] him [846] called [2564].

¹⁵ Now [1161] at [2596] that feast [1859] the governor [2232] was wont [1486] to release [630] unto the people [3793] a [1520] prisoner [1198], whom [3739] they would [2309].

⁴³ But [1161] so [3779] shall it [2071] not [3756] be [2071] among [1722] you [5213]: but [235] whosoever [3739] [1437] will [2309] be [1096] great [3173] among [1722] you [5213], shall be [2071] your [5216] minister [1249]:

³⁶ And [2532] he said [3004], Abba [5], Father [3962], all things [3956] are possible [1415] unto thee [4671]; take away [3911] this [5124] cup [4221] from [575] me [1700]: nevertheless [235] not [3756] what [5101] I [1473] will [2309], but [235] what [5101] thou [4771] wilt.

⁶ Who [3739] also [2532] hath gone about [3985] to profane [953] the temple [2411]: [2532] whom [3739] we took [2902], and [2532] would [2309] have judged [2919] according [2596] to our [2251] law [3551].

⁴⁴ Ye [5210] are [2075] of [1537] your father [3962] the devil [1228], and [2532] the lusts [1939] of your [5216] father [3962] ye will [2309] do [4160]. He [1565] was [2258] a murderer [443] from [575] the beginning [746], and [2532] abode [2476] not [3756] in [1722] the truth [225], because [3754] there is [2076] no [3756] truth [225] in [1722] him [846]. When [3752] he speaketh [2980] a lie [5579], he speaketh [2980] of [1537] his own [2398]: for [3754] he is [2076] a liar [5583], and [2532] the father [3962] of it [846].

¹⁷ If [1437] any man [5100] will [2309] do [4160] his [846] will [2307], he shall know [1097] of [4012] the doctrine [1322], whether [4220] it be [2076] of [1537] God [2316], or [2228] whether I [1473] speak [2980] of [575] myself [1683].

⁶⁷ Then [3767] said [2036] Jesus [2424] unto the twelve [1427], [3361] Will [2309] ye [5210] also [2532] go away [5217]?

⁹ But [1161] Festus [5347], willing [2309] to do [2698] the Jews [2453] a pleasure [5485], answered [611] Paul [3972], and said [2036], Wilt thou [2309] go up [305] to [1519] Jerusalem [2414], and there [1563] be judged [2919] of [4012] these things [5130] before [1909] me [1700]?

²¹ For [1063] as [5618] the Father [3962] raiseth up [1453] the dead [3498], and [2532] quickeneth [2227] them; even [2532] so [3779] the Son [5207] quickeneth [2227] whom [3739] he will [2309].

³ And [2532] Jesus [2424] put forth [1614] his hand [5495], and touched [680] him [846], saying [3004], I will [2309]; be thou clean [2511]. And [2532] immediately [2112] his [846] leprosy [3014] was cleansed [2511].

³⁸ But [1161] God [2316] giveth [1325] it [846] a body [4983] as [2531] it hath pleased him [2309], and [2532] to every [1538] seed [4690] his own [2398] body [4983].

¹⁸ But [1161] now [3570] hath [5087] God [2316] set [5087] the members [3196] every [1538] one [1520] of them [846] in [1722] the body [4983], as [2531] it hath pleased him [2309].

¹⁹ But [1161] I will come [2064] to [4314] you [5209] shortly [5030], if [1437] the Lord [2962] will [2309], and [2532] will know [1097], not [3756] the speech [3056] of them which are puffed up [5448], but [235] the power [1411].

²¹ But [235] bade [657] them [846] farewell [657], saying [2036], I [3165] must [1163] by all means [3843] keep [4160] this feast [1859] that cometh [2064] in [1519] Jerusalem [2414]: but [1161] I will return [344] again [3825] unto [4314] you [5209], if God [2316] will [2309]. And [2532] he sailed [321] from [575] Ephesus [2181].

¹⁸ Therefore [686] [3767] hath he mercy [1653] on whom [3739] he will [2309] have mercy, and [1161] whom [3739] he will [2309] he hardeneth [4645].

¹⁶ So [686] then [3767] it is not [3756] of him that willeth [2309], nor [3761] of him that runneth [5143], but [235] of God [2316] that sheweth mercy [1653].

⁷ But [1161] if [1487] ye had known [1097] what [5101] this meaneth [2076], I will have [2309] mercy [1656], and [2532] not [3756] sacrifice [2378], ye would [302] not [3756] have condemned [2613] the guiltless [338].

²⁵ And [2532] she came in [1525] straightway [2112] with [3326] haste [4710] unto [4314] the king [935], and asked [154], saying [3004], I will [2309] that [2443] thou give [1325] me [3427] by and by [1824] in [1909] a charger [4094] the head [2776] of John [2491] the Baptist [910].

⁸ This is a faithful [4103] saying [3056], and [2532] these things [4012] [5130] I will [1014] that thou [4571] affirm constantly [1226], that [2443] they which have believed [4100] in God [2316] might be careful [5431] to maintain [4291] good [2570] works [2041]. These things [5023] are [2076] good [2570] and [2532] profitable unto men [444].

³⁰ And [1161] when [1014] Paul [3972] would [1014] have entered [1525] in [1519] unto the people [1218], the disciples [3101] suffered [1439] him [846] not [3756].

⁴⁸ And [2532] he saw [1492] them [846] toiling [928] in [1722] rowing [1643]; for [1063] the wind [417] was [2258] contrary [1727] unto them [846]: and [2532] about [4012] the fourth [5067] watch [5438] of the night [3571] he cometh [2064] unto [4314] them [846], walking [4043] upon [1909] the sea [2281], and [2532] would [2309] have passed by [3928] them [846].

⁵ And [2532] when he would [2309] have put [615] him [846] to death [615], he feared [5399] the multitude [3793], because [3754] they counted [2192] him [846] as [5613] a prophet [4396].

³⁹ But [1161] ye [5213] have [2076] a custom [4914], that [2443] I should release [630] unto you [5213] one [1520] at [1722] the passover [3957]: will ye [1014] therefore [3767] that I release [630] unto you [5213] the King [935] of the Jews [2453]?

²¹ The governor [2232] answered [611] and [1161] said [2036] unto them [846], Whether [5101] of [575] the twain [1417] will ye [2309] that I release [630] unto you [5213]? [1161] They said [2036], Barabbas [912].

¹⁷ Therefore [3767] when they [846] were gathered together [4863], Pilate [4091] said [2036] unto them [846], Whom [5101] will ye [2309] that I release [630] unto you [5213]? Barabbas [912], or [2228] Jesus [2424] which [3588] is called [3004] Christ [5547]?

⁴³ But [1161] the centurion [1543], willing [1014] to save [1295] Paul [3972], kept [2967] them [846] from their purpose [1013]; and [5037] commanded [2753] that they which could [1410] swim [2860] should cast [641] themselves first [4413] into the sea, and get [1826] to [1909] land [1093]:

²⁰ Pilate [4091] therefore [3767], willing [2309] to release [630] Jesus [2424], spake [4377] again [3825] to them [4377].

¹⁵ And [1161] so Pilate [4091], willing [1014] to content [2425] [4160] the people [3793], released [630] Barabbas [912] unto them [846], and [2532] delivered [3860] Jesus [2424], when he had scourged [5417] him, to [2443] be crucified [4717].

¹⁸ In [1722] Rama [4471] was there [191] a voice [5456] heard [191], lamentation [2355], and [2532] weeping [2805], and [2532] great [4183] mourning [3602], Rachel [4478] weeping [2799] for her [846] children [5043], and [2532] would [2309] not [3756] be comforted [3870], because [3754] they are [1526] not [3756].

¹⁵ For [1063] that which [3739] I do [2716] I allow [1097] not [3756]: for [1063] what [3739] I would [2309], that [5124] do I [4238] not [3756]; but [235] what [3739] I hate [3404], that [5124] do I [4160].