there.

Johannes 20:30,31
Også mange andre tegn gjorde Jesus for sine disiplers øine, tegn som ikke er skrevet i denne bok; …

Jobs 26:14
Se, dette er bare utkantene av hans verk; hvor svak er lyden av det ord vi hører! Men hans veldes torden - hvem forstår den?

Salmenes 40:5
Herre min Gud, du har gjort dine undergjerninger og dine tanker mangfoldige imot oss; intet er å ligne med dig; vil jeg kunngjøre og utsi dem, da er de flere enn at de kan telles.

Salmenes 71:15
Min munn skal fortelle om din rettferdighet, hele dagen om din frelse; for jeg vet ikke tall derpå.

Predikerens 12:12
Og for øvrig: La dig advare, du min sønn! Det er ingen ende på all bokskrivningen, og megen granskning tretter legemet.

Matteus 11:5
blinde ser og halte går, spedalske renses og døve hører og døde står op, og evangeliet forkynnes for fattige;

Apostlenes-gjerninge 10:38
hvorledes Gud salvet Jesus fra Nasaret med den Hellige Ånd og kraft, han som gikk omkring og gjorde vel og helbredet alle som var overveldet av djevelen, fordi Gud var med ham.

Apostlenes-gjerninge 20:35
I alle deler viste jeg eder at således bør vi ved strevsomt arbeid ta oss av de skrøpelige og komme den Herre Jesu ord i hu, som han selv har sagt: Det er saligere å gi enn å ta.

Hebreerne 11:32
Og hvorfor taler jeg lenger? Tiden vilde bli mig for kort om jeg skulde fortelle om Gideon og Barak og Samson og Jefta, om David og Samuel og profetene,

that even.

Johannes 13:33
Mine barn! ennu en liten stund er jeg hos eder; I skal lete efter mig, og som jeg sa til jødene: Dit jeg går, kan I ikke komme, således sier jeg nu også til eder.

;

5 Mosebok 1:28
Hvad er det for et land vi skal dra op til! Våre brødre har gjort vårt hjerte mistrøstig ved å si: Det er et folk som er større og høiere enn vi, og de har store byer med murer som når til himmelen; og der så vi også anakittenes barn.

; Da.

5 Mosebok 4:11
Da kom I nær til og stod nedenfor fjellet, mens fjellet stod i brennende lue like inn i himmelen, og der var mørke og skyer og skodde.

; Ec.

5 Mosebok 14:15
og strutsen og gjøken og måken, og høken efter sine arter,

. 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
Da sendte Amasja, presten i Betel, bud til Jeroboam, Israels konge, og lot si: Amos har fått i stand en sammensvergelse mot dig midt i Israels hus; landet kan ikke tåle alt det han sier.

Matteus 19:24
Atter sier jeg eder: Det er lettere for en kamel å gå gjennem et nåleøie enn for en rik å gå inn i Guds rike.

CONCLUDING REMARKS ON JOHN'S GOSPEL.

Johannes 10:2
men den som går inn gjennem døren, han er fårenes 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 et måltid for ham, og Marta gikk til hånde; men Lasarus var en av dem som satt 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 sier til henne: Tro mig, kvinne! den time kommer da I hverken skal tilbede Faderen på dette fjell eller i Jerusalem. …

, Mar.

Johannes 1:19
Og dette er Johannes' vidnesbyrd, da jødene sendte prester og levitter fra Jerusalem for å spørre ham: Hvem er du?

,

Johannes 1:20
Da bekjente han og nektet ikke; han bekjente: Jeg er ikke Messias.

, Lu.

Johannes 5:1-10
Derefter var det en av jødenes høitider, og Jesus drog 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
Mannen gikk bort, og fortalte jødene at det var Jesus som hadde gjort ham frisk.

.,) 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 disse er skrevet forat I skal tro at Jesus er Messias, Guds Sønn, og forat I ved troen skal ha liv 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.