21 39 Jo. 15, 23.

22 40 Jo. 15, 24.

23 41 Jo. 15, 25.

24 42 Jo. 15, 26.

25 43 Jo. 15, 27.

26 44 Jo. 16, 1

616 Lit. sway (as one does in dozing).

28 45 Jo 16, 2

617 Or, the, as in Borg. MS.

30 46 Jo. 16, 3.

31 47 Jo. 16, 4.

32 48 Jo. 16, 5.627

618 In the Greek and English verse 5 begins at But.

34 49 Jo. 16, 6.

35 50 Jo. 16, 7.

619 Or, best.

37 51 Jo. 16, 8.

38 52 Jo. 16, 9.

39 53 Jo. 16, 10.

40 54 Jo. 16, 11.

620 Lit. that (cf. Peshitta).

42 55 Jo. 16, 12.

621 Or perhaps receive (them). Possibly a Syriac d has been read r. But Ibn-at-Tayyib in the text of his Commentary (f. 357a) has a word which perhaps might be rendered accommodate yourselves (to them) (same letters, but last two transposed), while his comment (f. 357b) gives ye cannot bear it.

44 56 Jo. 16, 13.

622 Or, And.

623 The Syriac words for remind and lead differ only in the length of a single stroke. Ibn-at-Tayyib (ibid. f. 357b) almost seems to have read illumine you with, although he calls attention to the "Greek" reading.

47 57 Jo. 16, 14.

48 58 Jo. 16, 15.

624 Same tense.

625 Same tense.

51 1 Jo. 16, 16.

52 2 Jo. 16, 17.

53 3 Jo. 16, 18.

54 4 Jo. 16, 19.

55 5 Jo. 16, 20.

626 Not quite the usual formula, there being here no article.

627 The Arabic might also be rendered be turned, but the Syriac is intransitive.

58 6 Jo. 16, 21.

59 7 Jo. 16, 22.

60 8 Jo. 16, 23.

628 Not quite the usual formula, there being here no article (cf. also §47, 5).

62 9 Jo. 16, 24.

63 10 Jo. 16, 25.

629 Not the usual word for proverb or parable (cf. Syriac versions).

630 So Vat. MS. and Peshitta. The Borg. MS., followed by Ciasca, has and a time when.

631 Not the usual word for proverb or parable (cf. Syriac versions).

632 cf. Peshitta.

68 11 Jo. 16, 26.

69 12 Jo. 16, 27.

70 13 Jo. 16, 28.

71 14 Jo. 16, 29.

72 15 Jo. 16, 30.

73 16 Jo. 16, 31.

74 17 Jo. 16, 32.

75 18 Jo. 16, 33.

76 19 Jo. 17 ,1.

77 20 Jo. 17, 2.

633 Lit. it or him.

79 21 Jo. 17, 3.

634 In the Borg. MS. the sentence begins with that they might, the preceding clause being omitted.

635 The above is perhaps the most natural rendering of the Arabic; but the latter is really only an awkward word-for-word reproduction of the Peshitta, which means know thee, who alone art the God of truth, and him whom thou didst send, (even) Jesus the Messiah.

82 22 Jo. 17, 4.

83 23 Jo. 17, 5.

84 24 Jo. 17, 6.

85 25 Jo. 17, 7.

636 So Ciasca's text. The Vat. MS. has I, with the Peshitta and probably Sinaitic.

87 26 Jo. 17, 8.

88 27 Jo. 17, 9.

89 28 Jo. 17, 10.

90 29 Jo. 17, 11.

637 So in Sinaitic. The Peshitta omits My.

92 30 Jo. 17, 12.

93 31 Jo. 17, 13.

94 32 Jo. 17, 14.

95 33 Jo. 17, 15.

96 34 Jo. 17, 16.

97 35 Jo. 17, 17.

98 36 Jo. 17, 18.

99 37 Jo. 17, 19.

100 38 Jo. 17. 20.

101 39 Jo. 17, 21.

102 40 Jo. 17, 22.

103 41 Jo. 17, 23.

638 Vat. MS. has as.

639 cf. Peshitta, as pointed in the editions.

106 42 Jo. 17, 24.

640 cf. §17, 17, note.

108 43 Jo. 17, 25.

641 The Arabic as it stands should mean My Father is righteous; but it is simply the ordinary Syriac reading, and is so rendered above.

110 44 Jo. 17, 26.

642 Or perhaps may.