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.