there.

Johannes 20:30,31
Desuden gjorde Jesus mange andre Tegn for sine Disciples Aasyn, som ikke ere skrevne i denne Bog.…

Job 26:14
Se, det er kun Omridset af hans Vej, hvad hører vi andet end Hvisken? Hans Vældes Torden, hvo fatter vel den?

Salmerne 40:5
Mange Undere gjorde du, HERRE min Gud, og mange Tanker tænkte du for os; de kan ikke opregnes for dig; ellers forkyndte og fortalte jeg dem; til at tælles er de for mange.

Salmerne 71:15
min Mund skal vidne om din Retfærd, om din Frelse Dagen lang; thi jeg kender ej Ende derpaa.

Prædikeren 12:12
Endnu skal siges: Min Søn, var dig! Der er ingen Ende paa, som der skrives Bøger, og megen Gransken trætter Legemet.

Matthæus 11:5
blinde se, og lamme gaa, spedalske renses, og døve høre, og døde staa op, og Evangeliet forkyndes for fattige;

Apostlenes G. 10:38
det om Jesus fra Nazareth, hvorledes Gud salvede ham med den Helligaand og Kraft, han, som drog omkring og gjorde vel og helbredte alle, som vare overvældede af Djævelen; thi Gud var med ham;

Apostlenes G. 20:35
Jeg viste eder i alle Ting, at saaledes bør vi arbejde og tage os af de skrøbelige og ihukomme den Herres Jesu Ord, at han selv har sagt: »Det er saligere at give end at tage.«

Hebræerne 11:32
Dog, hvorfor skal jeg tale mere? Tiden vil jo fattes mig, hvis jeg skal fortælle om Gideon, Barak, Samson, Jefta, David og Samuel og Profeterne,

that even.

Johannes 13:33
Børnlille! endnu en liden Stund er jeg hos eder. I skulle lede efter mig, og ligesom jeg sagde til Jøderne: »Hvor jeg gaar hen, kunne I ikke komme,« siger jeg nu ogsaa til eder.

;

5.Mosebog 1:28
Hvor er det dog, vi skal hen? Vore Brødre tog Modet fra os, da de sagde: Det er et Folk, der er større og højere end vi, og der er store Byer med himmelhøje Fæstningsværker, ja, vi saa endog Efterkommere af Anakiterne der!«

; Da.

5.Mosebog 4:11
Da traadte I frem og stod ved Bjergets Fod, medens Bjerget brændte i lys Lue helt ind i Himmelen, hyllet i Mørke, Skyer og Mulm;

; Ec.

5.Mosebog 14:15
Strudsen, Takmasfuglen, Maagen, de forskellige Arter af Høge,

. Basnage gives a very similar hyperbole taken from the Jewish writers, in which Jochanan is said to have 'composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the children of men so many scribes, they would not suffice to write all his lessons.'

Amos 7:10
Men Amazja, Betels Præst, sendte Bud til Kong Jeroboam af Israel og lod sige: »Amos stifter en Sammensværgelse imod dig midt i Israels Hus; Landet kan ikke bære alle hans Ord.

Matthæus 19:24
Atter siger jeg eder: Det er lettere for en Kamel at gaa igennem et Naaleøje end for en rig at gaa ind i Guds Rige.«

CONCLUDING REMARKS ON JOHN'S GOSPEL.

Johannes 10:2
Men den, som gaar ind igennem Døren, er Faarenes Hyrde.

, with Mat.

27:55,56 and Mar.

15:40,) and brother of James the elder, whom 'Herod killed with the sword,' (Ac.

Johannes 12:2
Der gjorde de da et Aftensmaaltid for ham, og Martha vartede op; men Lazarus var en af dem, som sade til Bords med ham.

.) Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord's sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship, (Mat.

Johannes 4:21,22
Jesus siger til hende: »Tro mig, Kvinde, at den Time kommer, da det hverken skal være paa dette Bjerg eller i Jerusalem, at I tilbede Faderen.…

, Mar.

Johannes 1:19
Og dette er Johannes's Vidnesbyrd, da Jøderne sendte Præster og Leviter ud fra Jerusalem, for at de skulde spørge ham: »Hvem er du?«

,

Johannes 1:20
Og han bekendte og nægtede ikke, og han bekendte: »Jeg er ikke Kristus.«

, Lu.

Johannes 5:1-10
Derefter var det Jødernes Højtid, og Jesus gik op til Jerusalem.…

,) which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord's labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about

A.D.49 or

50, (Ac.

Johannes 5:15
Manden gik bort og sagde til Jøderne, at det var Jesus, som havde gjort ham rask.

.,) at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign,

A.D. 95, to the isle of Patmos in the Aegean sea, where he wrote the Apocalypse, (Re. i.9.) On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about

A.D. 100, and in the third year of the emperor Trajan. It is generally believed that John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal. VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Le Clerc, and others, to the year

97. The design of John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: 'These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name.' (ch.

Johannes 20:31
Men dette er skrevet, for at I skulle tro, at Jesus er Kristus, Guds Søn, og for at I, naar I tro, skulle have Livet i hans Navn.

.) Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord's history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.