Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΤΟ ΠΛΗΡΕΣ ΑΥΤΗΣ ΚΕΙΜΕΝΟΝ ΠΛΗΡΩΣ ΑΝΑ ΣΤΙΧΟΝ ΑΝΑΖΗΤΗΣΙΜΟΝ

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1 Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΤΟ ΠΛΗΡΕΣ ΑΥΤΗΣ ΚΕΙΜΕΝΟΝ ΠΛΗΡΩΣ ΑΝΑ ΣΤΙΧΟΝ ΑΝΑΖΗΤΗΣΙΜΟΝ ΑΘΗΝΑΙ 2012

2 2 ΚΑΙΝΗ ΔΙΑΘΗΚΗ Ἐπιµελείᾳ ΓΕΩΡΓΙΟΥ ΠΑΝ. ΣΤΑΥΡΟΠΟΥΛΟΥ B.Sc., D.I.C., M.Sc., Ph.D. Δωρίζεται πᾶσι τοῖς προσωπικῶς ἐπιθυµοῦσιν ἐρευνᾶν καὶ ἐµβριθῶς µελετᾶν τὴν Ἀλήθειαν, ἣ οὐδέποθ ὑπόκειτ εἰς λήθην τοῦ Θεοῦ ὄντως Ὄντος! Ἀνίκητος γάρ ἐστιν, ὦ τύραννε, ἡ εὐσεβὴς ἐπιστήµη! (ΜΑΚΚ. Δ, 11, 21) ISBN: George P. Stavropoulos All rights reserved.

3 ΚΑΙΝΗ ΔΙΑΘΗΚΗ 3 ΠΕΡΙΕΧΟΜΕΝΑ ΣΕΛΙΣ ΕΙΣΑΓΩΓΙΚΟΝ ΣΧΟΛΙΟΝ 5 INTRODUCTORY NOTE 8 ΤΑ ΕΥΑΓΓΕΛΙΑ THE GOSPELS 1. ΚΑΤΑ ΜΑΤΘΑΙΟΝ ACCORDING TO MATTHEW ΚΑΤΑ ΜΑΡΚΟΝ ACCORDING TO MARK ΚΑΤΑ ΛΟΥΚΑΝ ACCORDING TO LUKE ΚΑΤΑ ΙΩΑΝΝΗΝ ACCORDING TO JOHN ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ ACTS OF THE APOSTLES 216 ΕΠΙΣΤΟΛΑΙ ΠΑΥΛΟΥ EPISTLES BY PAUL 6. ΠΡΟΣ ΡΩΜΑΙΟΥΣ TO ROMANS ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Α TO CORINTHIANS A ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Β TO CORINTHIANS B ΠΡΟΣ ΓΑΛΑΤΑΣ TO GALATIANS ΠΡΟΣ ΕΦΕΣΙΟΥΣ TO EPHESIANS ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥΣ TO PHILIPPIANS ΠΡΟΣ ΚΟΛΑΣΣΑΕΙΣ TO COLOSSIANS ΠΡΟΣ ΘΕΣΣΑΛΟΝΙΚΕΙΣ Α TO THESSALONIANS A ΠΡΟΣ ΘΕΣΣΑΛΟΝΙΚΕΙΣ Β TO THESSALONIANS B ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α TO TIMOTHY A ΠΡΟΣ ΤΙΜΟΘΕΟΝ Β TO TIMOTHY B ΠΡΟΣ ΤΙΤΟΝ TO TITUS ΠΡΟΣ ΦΙΛΗΜΟΝΑ TO PHILEMON ΠΡΟΣ ΕΒΡΑΙΟΥΣ TO HEBREWS 398 ΕΠΙΣΤΟΛΑΙ ΚΑΘΟΛΙΚΑΙ CATHOLIC EPISTLES 20. ΙΑΚΩΒΟΥ FROM JAMES ΠΕΤΡΟΥ Α FROM PETER A ΠΕΤΡΟΥ Β FROM PETER B ΙΩΑΝΝΟΥ Α FROM JOHN A ΙΩΑΝΝΟΥ Β FROM JOHN B ΙΩΑΝΝΟΥ Γ FROM JOHN C ΙΟΥΔΑ FROM JUDE Η ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ ST. JOHN S APOCALYPSE 448

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5 ΚΑΙΝΗ ΔΙΑΘΗΚΗ 5 ΑΝΑΓΚΑΙΟΝ ΕΙΣΑΓΩΓΙΚΟΝ ΤΟΥ ΕΠΙΜΕΛΗΤΟΥ ΣΧΟΛΙΟΝ Ἀντιστοίχως πρὸς τὰ σηµανθέντα διὰ τοῦ σχολίου ἐπὶ τῆς Παλαιᾶς Διαθήκης, καὶ ἐπὶ τῆς Καινῆς Διαθήκης ἐστὶ τὸ παρὸν ἀναγκαῖον. Ἡ µεταξὺ τῶν Ἑβραίων καὶ τοῦ Ἰησοῦ Χριστοῦ ῥῆξις ἐπῆλθε διότι Αὐτὸς ἐφ ὅλως διαφόρου βάσεως τῆς παρ ἐκείνων ἀποδεκτῆς διέταξε τὴν ἀνθρώπου πρὸς τὸν Θεὸν σχέσιν. Μέχρις ἐκείνης τῆς ἐποχῆς, ἐκεῖνοι ἐπέµενον ὁρίζειν πάντα τὰ περὶ τοῦ Θεοῦ. Ἵνα βάλῃ ἐπὶ τὰ ὕστερ αὐτὰ τάξιν, ὁ Μωυσῆς ἐπέβαλε τὸν Νόµον αὐτοῖς ὡς ἐὰν αὐστηρότατα κατὰ πᾶσαν τὴν αύτοῦ λεπτοµέρειαν ὑπηγορεύθῃ οὖτος αὐτῷ ὑπὸ τοῦ Θεοῦ, κἀκεῖνοι ἐδόκουν ἑαυτοὺς νοµοταγεῖς εἰ µόνον ἐτήρουν τὸν ἐξωτερικὸν τύπον τοῦ Νόµου. Οὐδέποθ ἕως τότ ἀντειλήφεσαν οἱ Ἑβραῖοι ὅτι ἀξίζει τιµᾶσθαι τοῦ Νόµου ἡ τήρησις µόνον εἰ αὕτη ὁρµᾶτ ἔσωθεν ἐλευθέρως, κατὰ πλήρη συνείδησιν τῶν συντελουµένων, ἀπὸ τοῦ τηροῦντος αὐτὸν! Τοῦτ ἀκριβῶς ἐτονίσθη διὰ τῶν ἤδη λεχθέντων περὶ τοῦ ἐν τῇ Ἐδὲµ πειρασµοῦ! Ὁ Χριστὸς εἰσήγαγεν ὡς ἀναγκαῖον στοιχεῖον στηρίξεως τῆς τοῦ Νόµου τηρήσεως τὴν προσωπικὴν ἑκάστου ἐλευθερίαν, ἀπαιτοῦσαν φροντίδα γενικὴν καὶ ἀκοίµητον, ὥστε ἡ ἀνθρωπίνη ζωὴ ἔχῃ τὴν πλήρη ταύτης ἀξίαν ἐνώπιον τοῦ Θεοῦ! Ὄντως βαρύτατόν ἐστιν ἄπαν τοῦτο φέρεσθαι διὰ βίου ὡς τὸ ὑπὸ τοῦ Ἄτλαντος! Ἀλλὰ καὶ τίµηµα ἀναγκαῖον διὰ τὴν εἰς Οὐρανὸν εἴσοδον! Ἡ τοῦ Χριστοῦ κατὰ τῶν γραµµατέων καὶ Φαρισαίων περὶ ὑποκρισίας κατηγορία ἐξετοξεύθη ἀφοῦ κεῖνοι πρότερον καὶ κατενόησαν καὶ ἀπέρριψαν πλήρως τὴν διαφορὰν ἀφορµήσεως τῆς τοῦ Νόµου τηρήσεως! Ἀλλά, φεῦ, οὐδ οἱ Χριστιανοὶ ἔκτοτε καὶ ἕως τῆς σήµερον πλήρως κατανοοῦσιν, ἄφες τηροῦσι, ταύτην τὴν διαφοράν! Δι ὃ καὶ παγκοσµίως ἐσµὲν ὡς ἐσµέν! Ἐλπίζω ὅτι οὐχ ἁµαρτήσω ἐάν, π.χ., εἴπω ὅτι οὐκ ἀρκούντως σαφής ἐστι τοῦ Ἀποστόλου Παύλου ἡ ῥῆσις (Α Κορ , καὶ 20-21): "οὐ γὰρ ἀπέστειλέ µε Χριστὸς βαπτίζειν, ἀλλ εὐαγγελίζεσθαι, οὐκ ἐν σοφίᾳ λόγου, ἵνα µὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ. Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς µὲν ἀπολλυµένοις µωρία ἐστί, τοῖς δὲ σῳζοµένοις ἡµῖν δύναµις Θεοῦ ἐστι". καὶ "ποῦ σοφός; ποῦ γραµµατεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐµώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσµου τούτου; ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσµος διὰ τῆς σοφίας τὸν Θεόν, εὐδόκησεν ὁ Θεὸς διὰ τῆς µωρίας τοῦ κηρύγµατος σῶσαι τοὺς πιστεύοντας". Ὀρθὸν τὸ περὶ βαπτίζειν, ἵνα µὴ αὐτὸ καταλήξῃ εἰς κενὸν τύπον, ἀλλὰ τὸ εὐαγγελίζεσθαι δεῖ γίγνεσθ ἐν πάσῃ Λόγου Σοφίᾳ, οὐκ ἐν "σοφίᾳ" περιπλόκων πλἠν κενῶν λόγων δηλούντων µὲν πίστιν, ὅµως δὲ µὴ πειθόντων δι ἐλλόγου Σοφίας! Τίς ἡµῶν δύναται λέγειν ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσµος διὰ τῆς σοφίας (τίνος σοφίας, τῆς τοῦ Θεοῦ; πῶς λέγειν τοῦτ οὔκ ἐστι βλασφηµία; ἢ τῆς τῶν ἀνθρώπων; πῶς πρὸ τῆς καταδείξεως αὐτῆς ὡς µωρίας;) τὸν Θεόν, εὐδόκησεν ὁ Θεὸς διὰ τῆς µωρίας (τίνος µωρίας; µόνον γε τῆς ὑπὸ τῶν δυσπίστων νοµιζοµένης, ἐξ αἰτίας τοῦ µὴ ἐλλόγως πείθειν αύτούς!) τοῦ κηρύγµατος σῶσαι τοὺς πιστεύοντας. Καὶ περαιτέρω (22-3): "ἐπειδὴ καὶ Ἰουδαῖοι σηµεῖον αἰτοῦσι καὶ Ἕλληνες σοφίαν ζητοῦσιν, ἡµεῖς δὲ κηρύσσοµεν Χριστὸν ἐσταυρωµένον, Ἰουδαίοις µὲν σκάνδαλον, Ἕλλησι δὲ

6 6 ΚΑΙΝΗ ΔΙΑΘΗΚΗ µωρίαν", πῶς ἔτι δοκοῦµεν ὅτι οὐχ ἱκανὰ σηµεῖα Ἰουδαίοις ἐδόθησαν, ἀλλ οὔ γε τὸ σηµεῖον ὅπερ ἐκεῖνοι ἀπῄτουν, ἤτοι τὸ καταστῆσαι αὐτοὺς πάσης τῆς γῆς ἄρχοντας;;; Ὕστατον θαῦµα: τὸν Λάζαρον ἀνέστησε τετραήµερον, καὶ ἤλπισεν ἅπας ὁ Ἰουδαίας λαός! Ἀλλ Ἐκεῖνος ἀντ ἄλλου τινὸς "τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψε" παρὰ πᾶσαν ἐκείνων ἐλπίδα! Πάντες ἐκεῖνοι ἐπίστευον εἰς Θεόν, ἀλλ οὐδεὶς αὐτῶν (καὶ µετὰ κείνων ὡς χοἰ τῆς σήµερον ἄθεοι, καίτοι σοφίαν ζητοῦντες, καίτοι παντελῶς ἀδυνατοῦντες ἄλλως ἐξηγῆσαι τοὺς ἀθραύστους Λογικοὺς τῆς φύσεως νόµους) διενοήθη ποτὲ ὅτι ἐδύνατο, εἰ γε ἤθελεν, ὁ Δηµιουργὸς τοῦ παντὸς παραστῆν ἐπὶ γῆς ὡς ἄνθρωπος ὁρατός! Διὰ δύο γε τοὐλάχιστον λόγους: πρῶτον µὲν ἵνα καὶ προσωπικῶς παράσχῃ ἡµῖν τῆν πλήρη διδασκαλίαν τἀπολύτου Καλοῦ, δεύτερον δὲ ἵνα καταδείξῃ ἡµῖν ὅτι οὐκ ἀδύνατα ζητεῖ παρ ἡµῶν καταδείξας ἀκριβῶς ὡς εἷς ἐξ ἡµῶν ὅτι λίαν ἥσσονα κείνων ζητεῖ ἀφ ἡµῶν!!! Μὴ οὖν σὺ πλέον λέγε ὅτι ἐν τῇ σοφίᾳ τοῦ Θεοῦ ὁ κόσµος οὐκ ἔγνω διὰ τῆς σοφίας Αὐτοῦ τὸν Θεόν!!! Μόνον εἰ Λογική ἐστιν, ἡ πίστις καθίστατ ἐλπιζοµένων ὑπόστασις, πραγµάτων ἔλεγχος οὐ βλεπο- µένων!!! Ἄλλως κενοὶ ἵστανται οἱ ὡς δῆθεν "πίστις" ἀκουόµενοι λόγοι! Καὶ πάλιν ἐλπίζω ὅτι οὐχ ἁµαρτήσω ἐὰν ἀµφιβάλλω τὴν ῥῆσιν (Ματθ.7.1) "ΜΗ κρίνετε, ἵνα µὴ κριθῆτε" ὡς ῥηθεῖσαν ὑπ αὐτοῦ τοῦ Χριστοῦ! Καθότι εἰ ὄντως, δέοµεν διὰ παντὸς καταργῆσαι πᾶσαν ἔννοιαν ἀποδόσεως δικαιοσύνης ἐν τούτῳ γε κόσµῳ!!! Μὴ λησµονῶµεν ὅτι τοῦτ ἀκριβῶς ἐστιν ὅπερ πᾶς καῖσαρ, πᾶς ἄρχων, ἀλλὰ καὶ πᾶς κοινὸς κακοποιὸς προσδοκᾷ ὥστ ἔχειν ἐλεύθερον πρὸ αὐτοῦ τὸ πεδίον κακοποιοῦ δράσεως!!! Ὡς καὶ τὴν (Α Κορ.7.21) "δοῦλος ἐκλήθης; µή σοι µελέτω ἀλλ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, µᾶλλον χρῆσαι". Μήπως διὰ τοῦτο τὸ Βυζάντιον οὐδέποτε διὰ νόµου τὴν δουλείαν κατήργησεν, ἵνα πλέον δικαίως καὶ ταύτην γευθῇ;;; Ἵνα φθάσωµεν εἰς τὸν 19ον αίῶνα µ.χ. ὥστ ἐπὶ τέλους τύποις, οὐχί γε οὐσίᾳ, ἴδωµεν τὴν δουλείαν καταργουµένην;;; Καὶ ἡ Ἐκκλησία τῆς Ἑλλάδος σιωπᾷ ὡς µὴ παντελῶς οὖσα καὶ πρὸ ἐγκληµάτων συντελουµένων ὑπὸ παντὸς περὶ αὐτὰ δυναµένου;;; Πῶς οὐ δεινῶς ταῦτα συγκρούεται τῷ (Ματθ. 7.12) "Πάντα οὖν ὅσα ἄν θέλητε ἵνα ποιῶσιν ὑµῖν οἱ ἄνθρωποι, οὕτω καὶ ὑµεῖς ποιεῖτε αὐτοῖς οὗτος γάρ ἐστιν ὁ νόµος καὶ οἱ προφῆται";;; Ἀσφαλέστατα, τοιαῦται συγκρούσεις τῆς Λογικῆς εἰσὶ παντελῶς ξέναι τῷ Ἁγίῳ Θεῷ!!! Ὑπὸ τοῦ Λόγου ἐνδυναµούµενοι δικαιούµεθ ἀµφιβάλλειν περ ἱκανῶν τῷ ἀριθµῷ ἐδαφίων ἀποδιδοµένων τῷ Παύλῳ, ὡς ὅτι ἄλλως κἀκεῖνος ἀφεύκτως ἀδίκοις συνέπλευσε!: Λἐγει π.χ., (ἐν Ρωµ ): "ΠΑΣΑ ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω οὐ γάρ ἐστιν ἐξουσία εἰ µὴ ὑπὸ Θεοῦ αἱ δὲ οὖσαι ἐξουσίαι ὑπὸ τοῦ Θεοῦ τεταγµέναι εἰσίν ὥστε ὁ ἀντιτασσό- µενος τῇ ἐξουσίᾳ τῇ τοῦ Θεοῦ διαταγῇ ἀνθέστηκεν οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίµα λήψονται". Δικαιούµεθα ἐρωτᾶν εἰ ἀληθῶς πᾶς καῖσαρ τότε ἢ ἔκτοτ ἔδρασε σὺν Θεῷ! Ἆρα χὀ Χίτλερ, χὀ Στάλιν, καὶ πάντες οἱ τῆς Ἱστορίας σφαγεῖς;;; Ἐν δὲ τῷ Β Τιµ φέρεται λἐγειν: "ΤΟΥΤΟ δὲ γίνωσκε, ὅτι ἐν ἐσχάταις ἡµέραις ἐνστήσονται καιροὶ χαλεποί ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφηµοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήµεροι, ἀφιλάγαθοι, προδόται, προπετεῖς, τετυφωµένοι, φιλήδονοι µᾶλλον ἢ φιλόθεοι, ἔχοντες µόρφωσιν εὐσεβείας, τὴν δὲ δύναµιν αὐτῆς ἠρνηµένοι. καὶ τούτους ἀποτρέπου. ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοντες εἰς τὰς οἰκίας καὶ αἰχµαλωτίζοντες γυναικάρια σεσωρευµένα ἁµαρτίαις, ἀγόµενα ἐπιθυµίαις ποικίλαις, πάντοτε µανθάνοντα καὶ µηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάµενα. ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαµβρῆς ἀντέστησαν Μωϋσεῖ, οὕτω καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρµένοι τὸν νοῦν, ἀδόκιµοι περὶ τὴν πίστιν. ἀλλ οὐ προκόψουσιν ἐπὶ πλεῖον ἡ γὰρ ἄνοια αὐτῶν ἔκδηλος ἔσται πᾶσιν, ὡς καὶ ἐκείνων ἐγένετο. Ὅµως, ούδὲν λέγει πέραν τοῦ καὶ τού-

7 ΚΑΙΝΗ ΔΙΑΘΗΚΗ 7 τους ἀποτρέπου περὶ τὸ πῶς χρῆ τοὺς ὀρθῶς πιστεύοντας εἰς Θεὸν ἀντιδράσαι καὶ αἱ δῆθεν ἐκκλησίαι Χριστοῦ σιωπῶσιν ἀνερυθριάστως! Τοιοῦτοι ἀφεύκτως εἰσὶν οἱ καρποὶ τῆς ὑπὲρ τὸ δέον στενῆς σχέσεως µετὰ τῶν τοῦ παρόντος "κόσµου" δυνάµεων! 'Ως οὐδεὶς στενῶς σκέπτεται περὶ τοῦ πῶς, ἐὰν τοιαύτη ἀληθῶς ᾖ ἡ Θεοῦ Θέλησις, Ἐκεῖνος οὐ κατέστησεν ἡµᾶς ἀληθῶς ἐλευθέρους καὶ πλήρως ὑπευθύνους περὶ τὰς ἡµῶν πράξεις, καὶ συνεπῶς ὀ Κόσµος οὐκ ἐδηµιουργήθη τέλειος, ὡς ὄντως ἐὰν ᾖ µεθ ὅλης τῆς ἡµετέρας ἐλευθερίας οὔσης εἰς τὴν ἡµετέραν διάθεσιν ὅπερ ὄντως ἀποτελεῖ τἠν µεγίστην κατὰ τοῦ Θεοῦ βλασφηµίαν ἥν τις δύνατ ἐκτοξεῦσαι κατὰ τοῦ Θεοῦ, ἢ ἀφιέναι ὑπονοεῖσθαι!!! 'Εν δὲ τῇ πρὸς Κολασ τῷ Χριστῷ ἀναφερόµενος λέγει ὁ Παῦλος: "ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου [µόνη εἰκὼν κοὐχὶ ὀ ἐνανθρωπἠσας Θεὸς Ὅλος, ἵνα παντάπασιν ὁρατὸς ἡµῖν γένηται???], πρωτότοκος πάσης κτίσεως, [πῶς ὁ Ἄκτιστος πρωτότοκος πάσης κτίσεως???] ὅτι ἐν αὐτῷ [ἢ ὑπ Αὐτοῦ???] ἐκτίσθη τὰ πάντα, τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι τὰ πάντα δι αὐτοῦ καὶ εἰς αὐτὸν [τἰ ἆρα σηµαίνει τοῦτο τὸ εἰς???] ἔκτισται καὶ αὐτός ἐστι πρὸ πάντων, καὶ τὰ πάντα ἐν αὐτῷ συνέστηκε, καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώµατος, [διὰ τοῦτο τὸ κόµµα, δεῖ ἡµᾶς ἐρωτᾶν: τίνος???], τῆς ἐκκλησίας ὅς ἐστιν ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων". Σηµειῶ ταῦτα καθότι ἐνοχλεῖ µε γάρ τε καὶ δέει ἐνοχλεῖν πάντας ἡµᾶς σφόδρα ἡ ἐν τούτοις κρυπτοµένη ἀκαθοριστία! Ὁ Ἄκτιστος Ἐνεργῶν Λόγος οὐδέποτ ἐτέχθη, διότι ὁ Ἄκτιστος Σκεπτόµενος Λόγος οὐδέποτ ἤρξεν (ὡς ἀπ ἀρχῆς τινος, ἢ ἦν ἐν Ἀρχῇ Ἄρχων) ἄνευ τῆς δυνατότητος τοῦ ἐκφράζεσθαι ἢ καὶ τοῦ αὐτεµπνέεσθαι, ὡς ὅτι ἀτελὴς ἦν ἂν ὁ Θεὸς τότε!!! Τὰ καθ ἡµᾶς νοούµεν ὡς γενόµεν ἐν χρόνῳ, πρό τινος, κατά, ἢ µετά τι, οὐχ ἀρµόττει, ὅτι παντάπασιν ἐστὶ ξένα, τῷ Ἀϊδίῳ Τελείῳ Θεῷ!!! Διὰ µόνα τὰ καθ ἡµᾶς ὁ Ἀκέραιος Ἄκτιστος Ἐνεργῶν Λόγος ὡς Ἰησοῦς Χριστὸς ὑπὸ τῆς Παρθένου ἐτέχθη, ἐνκρύπτων ἐν ἑαυτῷ τὸν ἀκέραιον Θεὸν ὅλον! Μὴ τοιαῦτα, ἢ κἄλλ ἀκαθόριστα, ἐπεκτείνωµεν τῷ ἐν Ἑαυτῷ τελείως καθωρισµένῳ Ἀκτίστῳ Θεῷ! Κατανοἠσωµεν ἐπὶ τέλους τί ἐστι χρόνος: οὐδὲν ἄλλο τῆς ἡλικίας τοῦ φυσικοῦ σύµπαντος, καθοριζούσης τὰ φυσικῶς συντελούµενα ἐν αὐτῷ!!! Λαβὲ νῦν τὸ ἐν Καθ. Ἰωάν. Α 4.12 "Θεὸν οὐδεὶς πώποτε τεθέαται ἐὰν ἀγαπῶµεν ἀλλήλους, ὁ Θεὸς ἐν ἡµῖν µένει καὶ ἡ ἀγάπη αὐτοῦ τετελειωµένη ἐστὶν ἐν ἡµῖν". Τὸ πρῶτον οὗτινος µέρος µέγα λάθος συνίστησι!!!: Τεθεάµεθα γὰρ τὸν Ὅλον Θεὸν ἐν Ἰησοῦ Χριστῷ, δι ἡµᾶς σάρκα λαβόντα, ἀκριβῶς ἵν ὁρατὸς ἡµῖν γἐνηται!!! Καθότι σἀρκινοι ὀφθαλµοὶ φύσει ἀδυνατοῦσι τὸ Καθαρὸν Πνεῦµα ὁρᾶν!!! Τοῦτο δεῖ βαθύτατα παρὰ πάντων κατανοεῖσθαι: Ὀρθοδοξία, καθ οἱονδήποτε πίστεως δόγµα, οὐδεµίαν καθ οἱονδήποτε τρόπον ἐπιτρέπει ἀπόδοσιν φανερᾶς ἢ κρυφίας ἀτέλειας Θεῷ, περιλαµβανούσης µεροληψίαν! Ἀφιῶµεν οὖν πάντα τὰ ἐµφανῆ ἢ κρύφι ἀµοιβαῖα περὶ τὰ τοιαῦτα σχετιζόµενα µίση, δοκούµεν ἀναγκαῖα ὡς ἀποτελοῦντα µέρος τῆς "ὀρθῆς ἐπὶ Θεῷ πίστεως"!!! Ταῦτ ἐστὶν ἃ νῦν κρίνω χρῄζοντ ἀµέσου πλήρους διασαφήσεως ἐν τῷ παρόντι καιρῷ ὑπὸ τὰς παρούσας συνθήκας καλλίονος γνώσεως τῶν φυσικῶν τε καὶ Θείων πραγµάτων, ἵνα καλλίονα καὶ µάλιστα βεβαιοτέραν ἔχωµεν αἴσθησιν, ἐπιτρεποµένην ὑπὸ τῆς παρούσης γνώσεως, τῆς Ὀρθῆς ἐπὶ τῷ Θεῷ πίστεως. Ὅτι οὔκ ἐστιν ἀνθρωπίνη σοφία ἀγνοοῦσα τὰ ἑαυτῆς ὅρια!!! Καὶ οἱ δοκοῦντες νοῦν ἔχειν ἐξετασάτωσαν τὴν ἑαυτοῦ ἕκαστος!!! [Ἐν τῷ παρόντι, δι ἐρυθροῦ χρώµατος σηµειοῦτ ἀκέραια τὰ σχολιαζόµεν ἐδάφια. Ἐν τῷ ἀκολουθοῦντι κειµένῳ τῆς Κ. Δ. δι ἐρυθροῦ χρώµατος σηµειοῦτ ἐδάφια ἄξια ἢ χρήζοντα µείζονος προσοχῆς, καὶ ἐν ἀγκύλαις σχόλια κριθέντ ἄξι ἀµέσου παρουσιάσεως.]

8 8 ΚΑΙΝΗ ΔΙΑΘΗΚΗ THE NECESSARY INTRODUCTORY EDITOR S COMMENTARY Just as the introductory Commentary in English on the Old Testament was thought to be needed, so too this one may indeed be found useful to some nongreek speaking Readers. The rupture between the Jews and Jesus Christ came about for the fact that He, clearly contrary to their still standing understanding, stated unequivocally that the relationship of men to God ought to stand on a totally other basis than they were determined to follow. Until then, they insisted to be the ultimate definers of all matters relating to God. For the need that there be order on all those matters, Moses established on them the Law, as if it had been dictated to him by God Himself, and they considered themselves Law-abiding if they just kept the external form of it. Never till then had the Jews understood that the keeping of the Law is indeed honorable only if it springs form within the person keeping it, always remaining in full consciousness of all that results from so doing! This was exactly what the stress has been laid on by what has already been stated [in the Introductory Commentary on the Old Testament] regarding the temptation in the Garden of Eden! Christ introduced as a necessary element supporting the keeping of the Law the personal freedom of each one of us, that demands general and sleepless caring for everything that results from it, as only thus does the human life keep its complete value before God! As it is truly as heavy to carry all this through life as Atlas bore his own load! But the price is necessary to pay for entering Heaven! The accusation of Christ against the Scribes and the Pharisees was shot against them only after they had already both understood and completely rejected the different origination of keeping the Law! But, alas, not even the Christians ever since till today understand fully, let alone keeping, this difference! Which constitutes the reason for our being as we are all over this globe! I hope that I shall not sin if, e.g., I say that even St. Paul's statement (1Cor , and 20-21) "For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God." and "Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe" is not sufficiently clear: The statement about baptizing is correct, so that it do not end to being an empty type; but the preaching of the Gospel must be conducted in the full Wisdom of Λόγος, and not in the "wisdom" of convoluted, empty, let alone conflicting, words that, while stating faith, do not nevertheless persuade by means of their true Wisdom springing freely from within Λόγος! Which one of us may state that "Because of (not just "For after") that in the wisdom of God the world by wisdom" (whose, God's? how is it not a blasphemy to state this? or men's? how, before it is demonstrated to be foolishness?) knew not God, it pleased God by the foolishness (whose? only that of those who find it difficult to be persuaded, yet, only on account of the fact that they too for lacking the correct understanding of Λόγος cannot thereby properly challenge

9 ΚΑΙΝΗ ΔΙΑΘΗΚΗ 9 those preaching to them who, equally as they, fail to use Λόγος properly!) of preaching to save them that (trusting what they are not helped fully to understand, nevertheless do) believe"!!! And further (verses 22-3), "Because the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness", how do we still think that not enough signs were given to the Jews, yet certainly not the sign that they demanded, which was to establish them masters of all the Earth??? The last Miracle: He resurrected Lazarus, four whole days after he died, and that gave hope to all the people of Judea! But He, instead of anything else, "went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves", contrary to all their hopes! They all believed in God, but none of them (and with them even today's atheists, despite the fact that they seek wisdom, despite the fact that they cannot otherwise explain the unbreakable Logical Laws of Nature) ever contemplated that the Lord God and Creator of all that exists could if He would appear on earth as a visible Man! For at least two good reasons: First, in order that He personally give us the complete and perfect teaching of the Absolute Good; and second, that He show us that He does not demand of us to deliver to Him the impossible; as He showed us that, just as one of us, much less than the impossible does He ask of us!!! So, don't any longer say that in the wisdom of God the world by wisdom knew not God!!! Only if faith is truly Logical does it prove itself to be the substance of things hoped for, the evidence of things not seen, (Heb.11.1). Otherwise, totally empty do indeed stand all words that sound as if they were "faith"! And I also hope that I shall not sin if I insist doubting the words of Matt.7.1 "Judge not, that ye be not judged", as having been uttered by the Lord as it is being generally understood! For if indeed so, we are duty bound to stop forever trying to dispense any sense of Justice, at least while still in this world!!! Let us not forget that it is exactly this that every Caesar, every "Leader", and every common criminal expects to make us dutifully believe, in order that he have before him the field of his criminal actions totally free!!! Just as also the (1 Cor.7.21) "Art thou called a slave [this being the correct translation of the Greek word δοῦλος]? care not for it: but if thou mayest be made free, use it rather". Can it be that for just that reason did Byzantium never abolish slavery by Law, so that justly it itself obtain a very good taste of it??? And we had to reach the second half of the 19th A.D. century in order that at last just for the sake of mere form, not for Justice, have it written in the books that we abolished slavery??? And the Church of Greece (and, alas, not only it) to keep silent, as if it did not exist, even in the full face of major crimes committed by everyone who can both il/legally commit them and escape??? How do all these not conflict with the (Matt. 7.12) "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets"??? Without the slightest doubt, such conflicts of Λόγος/Logic are totally foreign to the Holy God!!! Being empowered by Λόγος, we are justified to doubt the attribution of quite a few verses to St. Paul, as otherwise even he could not but have thus explicitly supported even the grossest injustices!: He says, e.g., (in Rom ) "Every soul must be subject to superior powers; as the powers that exist have been set up by God. So that, therefore, whosoever resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves retribution", [this being a far more precise translation of the original Greek than that of the KJV]. We are justified to ask whether truly every caesar then or since acted con Deo! Even Hitler, and Stalin, and all the slaughterers in History??? While in 2Tim he seems to have written: "This

10 10 ΚΑΙΝΗ ΔΙΑΘΗΚΗ know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy; without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was". Even so, he says nothing beyond the "from such turn away", as to how those that believe correctly in God must per need react! While the Churches purportedly of Christ keep shamelessly silent!!! Such indeed are the fruits of too close association with the powers of this world! No one contemplates that if indeed such is the Will of God, He did not make us free and fully responsible for our acts, and as a result the world is not made perfect, with all our total freedom at our disposal; which is indeed the grossest blasphemy against God one can state, or let be concluded!!! In addition, referring to Christ, St. Paul in Col says: "Who is the image of the invisible God" [only the image, and not the Whole Complete Incarnate God, such as to become perfectly visible by us all???], the firstborn of all creation [how indeed did the Unbuilt Builder become the firstborn of all Creation???], as in Him [as the Greek says, and not, rather, by Him], were all things created, that are in heaven, and that are on earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him [the Greek instead of "for" says "εἰς", which suggests motion, not objective as does the "for"] has been built; and he is before all else, and by him has everything been made to stand things consist; and he is the head of the body, [for this comma, we must ask: whose???], of the church: who is the beginning [not also the Authority, since the Greek word means both], the firstborn from the dead [clearly, this is not true, as He resurrected several, before He resurrected Himself!]; so that in all things he might be the one coming first". I note all these as I attempt to come as close to the original as is possible, because it makes me feel very uncomfortable, as it also must all who truly care, that in these crucial statements there exists so much indeterminacy!!! The Unbuilt Active Λόγος was never born, because the Unbuilt Reasoning Λόγος never began as if from some beginning, nor was He the Sovereign Authority yet without the ability of self-expression or self-inspiration, since without them both imperfect would then be the Sovereign God!!! What we understand as having taken place in time, before, during, or after something else do not apply to, because they are completely foreign to the Nature of, the Ever-being Perfect God!!! Only for our sake was the Complete Unbuilt Active Λόγος born by the Virgin and became known to us as Jesus Christ, containing in Himself the Indivisible Complete God! So, let us not attach such as the above and other imaginable indeterminacies to the perfectly in Himself determined ever-being Unbuilt God! Let us at the very long last understand what is time: nothing other than the age of the physical universe, which determines what is actually in effect at any and every instant in it!!! Now consider the 1John.4.12 "No man hath seen God at any time. If we love one an-other, God dwelleth in us, and his love is perfected in us", the first part of which constitutes a great mistake!!!: Because we truly have seen the Whole God in Jesus Christ, Who for our sake

11 ΚΑΙΝΗ ΔΙΑΘΗΚΗ 11 took flesh, exactly in order that He become visible to us!!! Since eyes made of flesh cannot by their own very nature see the Pure Spirit!!! This is what must be understood by all to its entire depth: True Orthodoxy, by whatever creed of faith considered, does not allow any, by whatever manner, attribution of visible or invisible imperfection to God, including His taking sides! So, let us put aside all the visible and invisible mutual hatreds arising from referring to matters relating to God, hatreds that are thought to be necessary parts of the "correct faith in God"!!! These are what I now judge to need immediate complete clearing under the present conditions for the sake of better comprehension of matters relating to subjects physical and Divine, in order that we obtain a better and most assured, as the present knowledge allows, comprehension of the Correct faith in God. Because, human "wisdom" that ignores its own limits quite simply cannot be a legitimate part of total Wisdom!!! And let all who think they possess an astute intellect examine carefully each one's own!!! [In the above Introduction, by red color are marked the complete verses examined. In the following text of the N.T. by red color are marked verses worthy of, or needing, greater attention, and in brackets comments judged to deserve immediate presentation.]

12 12 ΚΑΙΝΗ ΔΙΑΘΗΚΗ

13 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ 13 ΒΙΒΛΙΟΝ 1 ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ ΠΕΡΙΕΧΟΜΕΝΑ Κεφ. Σελ. Κεφ. Σελ. Κεφ. Σελ. Κεφ. Σελ. Κεφ. Σελ. Κεφ. Σελ Κεφάλαιον 1 1 ΒΙΒΛΟΣ γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαυῒδ, υἱοῦ Ἀβραάµ. 2 Ἀβραὰµ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, 3 Ἰούδας δὲ ἐγέννησεν τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάµαρ, Φαρὲς δὲ ἐγέννησεν τὸν Ἑσρώµ, Ἑσρὼµ δὲ ἐγέννησεν τὸν Ἀράµ, 4 Ἀρὰµ δὲ ἐγέννησεν τὸν Ἀµιναδάβ, Ἀµιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησεν τὸν Σαλµών, 5 Σαλµὼν δὲ ἐγέννησεν τὸν Βοὸζ ἐκ τῆς Ῥαχάβ, Βοὸζ δὲ ἐγέννησεν τὸν Ὠβὴδ ἐκ τῆς Ῥούθ, Ὠβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί, 6 Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυῒδ τὸν βασιλέα. Δαυῒδ δὲ ἐγέννησεν τὸν Σολοµῶντα ἐκ τῆς τοῦ Οὐρίου, 7 Σολοµὼν δὲ ἐγέννησεν τὸν Ῥοβοάµ, δὲ ἐγέννησεν τὸν Ἀβιά, Ἀβιὰ δὲ ἐγέννησεν τὸν Ἀσά,

14 14 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ 8 Ἀσὰ δὲ ἐγέννησεν τὸν Ἰωσαφάτ, Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράµ, Ἰωρὰµ δὲ ἐγέννησεν τὸν Ὀζίαν, 9 Ὀζίας δὲ ἐγέννησεν τὸν Ἰωάθαµ, Ἰωάθαµ δὲ ἐγέννησεν τὸν Ἀχαζ, Ἀχαζ δὲ ἐγέννησεν τὸν Ἑζεκίαν, 10 Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησεν τὸν Ἀµών, Ἀµὼν δὲ ἐγέννησεν τὸν Ἰωσίαν, 11 Ἰωσίας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς µετοικεσίας Βαβυλῶνος. 12 Μετὰ δὲ τὴν µετοικεσίαν Βαβυλῶνος Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβάβελ, 13 Ζοροβάβελ δὲ ἐγέννησεν τὸν Ἀβιούδ, Ἀβιοὺδ δὲ ἐγέννησεν τὸν Ἐλιακείµ, Ἐλιακεὶµ δὲ ἐγέννησεν τὸν Ἀζώρ, 14 Ἀζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησεν τὸν Ἀχείµ, Ἀχεὶµ δὲ ἐγέννησεν τὸν Ἐλιούδ, 15 Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Ματθάν, Ματθὰν δὲ ἐγέννησεν τὸν Ἰακώβ, 16 Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόµενος Χριστός. 17 Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰµ ἕως Δαυῒδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυῒδ ἕως τῆς µετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς µετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δεκατέσσαρες. 18 Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν µνηστευθείσης τῆς µητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύµατος ἁγίου. 19 Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ µὴ θέλων αὐτὴν παραδειγµατίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν. 20 ταῦτα δὲ αὐτοῦ ἐνθυµηθέντος ἰδοὺ ἄγγελος Κυρίου κατ ὄναρ ἐφάνη αὐτῷ λέγων Ἰωσὴφ υἱὸς Δαυῒδ, µὴ φοβηθῇς παραλαβεῖν Μαριὰµ τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύµατός ἐστιν ἁγίου 21 τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνοµα αὐτοῦ Ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁµαρτιῶν αὐτῶν. 22 Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ Κυρίου διὰ τοῦ προφήτου λέγοντος 23 Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνοµα αὐτοῦ Ἐµµανουήλ, ὅ ἐστιν µεθερµηνευόµενον Μεθ ἡµῶν ὁ Θεός. 24 Διεγερθεὶς δὲ ὁ Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου καὶ παρέλαβε τὴν γυναῖκα αὐτοῦ, 25 καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκε τὸν υἱόν αὐτῆς τὸν πρωτότοκον, καὶ ἐκάλεσε τὸ ὄνοµα αὐτοῦ Ἰησοῦν.

15 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ 15 Κεφάλαιον 2 1 ΤΟΥ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλέεµ τῆς Ἰουδαίας ἐν ἡµέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ µάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυµα 2 λέγοντες Ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδοµεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθοµεν προσκυνῆσαι αὐτῷ. 3 ἀκούσας δὲ Ἡρῴδης ὁ βασιλεὺς ἐταράχθη καὶ πᾶσα Ἱεροσόλυµα µετ αὐτοῦ, 4 καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραµµατεῖς τοῦ λαοῦ ἐπυνθάνετο παρ αὐτῶν ποῦ ὁ Χριστὸς γεννᾶται. 5 οἱ δὲ εἶπον αὐτῷ Ἐν Βηθλέεµ τῆς Ἰουδαίας οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου 6 Καὶ σύ Βηθλέεµ, γῆ Ἰούδα, οὐδαµῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεµόσιν Ἰούδα ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούµενος, ὅστις ποιµανεῖ τὸν λαόν µου τὸν Ἰσραήλ. 7 Τότε Ἡρῴδης λάθρᾳ καλέσας τοὺς µάγους ἠκρίβωσεν παρ αὐτῶν τὸν χρόνον τοῦ φαινοµένου ἀστέρος, 8 καὶ πέµψας αὐτοὺς εἰς Βηθλέεµ εἶπε Πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου ἐπὰν δὲ εὕρητε ἀπαγγείλατέ µοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. 9 οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτοὺς ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον 10 ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν µεγάλην σφόδρα. 11 καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον µετὰ Μαρίας τῆς µητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σµύρναν 12 καὶ χρηµατισθέντες κατ ὄναρ µὴ ἀνακάµψαι πρὸς Ἡρῴδην, δι ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν. 13 Ἀναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος Κυρίου φαίνεται κατ ὄναρ τῷ Ἰωσὴφ λέγων Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν µητέρα αὐτοῦ καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι µέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό. 14 ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν µητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς Αἴγυπτον, 15 καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς Ἡρῴδου ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν µου. 16 Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν µάγων ἐθυµώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλέεµ καὶ ἐν πᾶσι τοῖς

16 16 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν µάγων. 17 τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεµίου τοῦ προφήτου λέγοντος 18 Φωνὴ ἐν Ῥαµὰ ἠκούσθη, κλαυθµὸς καὶ ὀδυρµὸς πολύς Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι, ὅτι οὐκ εἰσί. 19 Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος Κυρίου φαίνεται κατ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ 20 λέγων Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν µητέρα αὐτοῦ καὶ πορεύου εἰς γῆν Ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου. 21 ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν µητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ. 22 ἀκούσας δὲ ὅτι Ἀρχέλαος βασιλεύει τῆς Ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ Ἡρῴδου ἐφοβήθη ἐκεῖ ἀπελθεῖν χρηµατισθεὶς δὲ κατ ὄναρ ἀνεχώρησεν εἰς τὰ µέρη τῆς Γαλιλαίας, 23 καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγοµένην Ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι Ναζωραῖος κληθήσεται. Κεφάλαιον 3 1 ΕΝ δὲ ταῖς ἡµέραις ἐκείναις παραγίνεται Ἰωάννης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήµῳ τῆς Ἰουδαίας 2 καὶ λέγων Μετανοεῖτε ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 3 οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ Ἠσαΐου τοῦ προφήτου λέγοντος Φωνὴ βοῶντος ἐν τῇ ἐρήµῳ, Ἑτοιµάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. 4 Αὐτὸς δὲ ὁ Ἰωάννης εἶχεν τὸ ἔνδυµα αὐτοῦ ἀπὸ τριχῶν καµήλου καὶ ζώνην δερµατίνην περὶ τὴν ὀσφὺν αὐτοῦ, ἡ δὲ τροφὴ ἦν αὐτοῦ ἀκρίδες καὶ µέλι ἄγριον. 5 τότε ἐξεπορεύετο πρὸς αὐτὸν Ἱεροσόλυµα καὶ πᾶσα ἡ Ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου, 6 καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταµῷ ὑπ αὐτοῦ ἐξοµολογούµενοι τὰς ἁµαρτίας αὐτῶν. 7 Ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχοµένους ἐπὶ τὸ βάπτισµα αὐτοῦ εἶπεν αὐτοῖς Γεννήµατα ἐχιδνῶν, τίς ὑπέδειξεν ὑµῖν φυγεῖν ἀπὸ τῆς µελλούσης ὀργῆς; 8 ποιήσατε οὖν καρπὸν ἄξιον τῆς µετανοίας 9 καὶ µὴ δόξητε λέγειν ἐν ἑαυτοῖς, Πατέρα ἔχοµεν τὸν Ἀβραάµ λέγω γὰρ ὑµῖν ὅτι δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάµ.

17 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται πᾶν οὖν δένδρον µὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 11 ἐγὼ µὲν ὑµᾶς βαπτίζω ἐν ὕδατι εἰς µετάνοιαν ὁ δὲ ὀπίσω µου ἐρχόµενος ἰσχυρότερός µού ἐστιν, οὗ οὐκ εἰµὶ ἱκανὸς τὰ ὑποδήµατα βαστάσαι αὐτὸς ὑµᾶς βαπτίσει ἐν Πνεύµατι ἁγίῳ καὶ πυρί 12 οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ. 13 Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην τοῦ βαπτισθῆναι ὑπ αὐτοῦ. 14 ὁ δὲ Ἰωάννης διεκώλυεν αὐτὸν λέγων Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός µε; 15 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν Ἄφες ἄρτι οὕτω γὰρ πρέπον ἐστὶν ἡµῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν 16 καὶ βαπτισθεὶς ὁ Ἰησοῦς ἀνέβη εὐθὺς ἀπὸ τοῦ ὕδατος καὶ ἰδοὺ ἀνεῴχθησαν αὐτῷ οἱ οὐρανοί, καὶ εἶδεν τὸ Πνεῦµα τοῦ Θεοῦ καταβαῖνον ὡσεὶ περιστερὰν καὶ ἐρχόµενον ἐπ αὐτόν 17 καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός µου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. Κεφάλαιον 4 1 ΤΟΤΕ ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρηµον ὑπὸ τοῦ Πνεύµατος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 2 καὶ νηστεύσας ἡµέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα ὕστερον ἐπείνασεν. 3 Καὶ προσελθὼν αὐτῷ ὁ πειράζων εἶπεν Εἰ υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4 ὁ δὲ ἀποκριθεὶς εἶπε Γέγραπται, Οὐκ ἐπ ἄρτῳ µόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ ἐπὶ παντὶ ῥήµατι ἐκπορευοµένῳ διὰ στόµατος Θεοῦ. 5 Τότε παραλαµβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἵστησιν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 6 καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν κάτω γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, µήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 7 ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται, Οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου. 8 Πάλιν παραλαµβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ

18 18 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσµου καὶ τὴν δόξαν αὐτῶν, 9 καὶ λέγει αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς µοι. 10 τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε ὀπίσω µου, σατανᾶ γέγραπται γάρ, Κύριον τὸν Θεόν σου προσκυνήσεις καὶ αὐτῷ µόνῳ λατρεύσεις. 11 Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. 12 Ἀκούσας δὲ ὅτι Ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν Γαλιλαίαν. 13 καὶ καταλιπὼν τὴν Ναζαρὲτ ἐλθὼν κατῴκησεν εἰς Καπερναοὺµ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλείµ 14 ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος 15 Γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείµ, ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν, 16 ὁ λαὸς ὁ καθήµενος ἐν σκότει φῶς εἶδεν µέγα, καὶ τοῖς καθηµένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς. 17 Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν Μετανοεῖτε ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 18 Περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν δύο ἀδελφούς, Σίµωνα τὸν λεγόµενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀµφίβληστρον εἰς τὴν θάλασσαν ἦσαν γὰρ ἁλιεῖς. 19 καὶ λέγει αὐτοῖς Δεῦτε ὀπίσω µου, καὶ ποιήσω ὑµᾶς ἁλιεῖς ἀνθρώπων. 20 οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ. 21 Καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ µετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν καὶ ἐκάλεσεν αὐτούς. 22 οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῷ. 23 Καὶ περιῆγεν ὅλην τὴν Γαλιλαίαν ὁ Ἰησοῦς, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν µαλακίαν ἐν τῷ λαῷ. 24 καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχοµένους καὶ δαιµονιζοµένους καὶ σεληνιαζοµένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς 25 καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας καὶ Δεκαπόλεως καὶ Ἱεροσολύµων καὶ Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου. Κεφάλαιον 5 1 ΙΔΩΝ δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῷ οἱ µαθηταὶ αὐτοῦ

19 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ 19 2 καὶ ἀνοίξας τὸ στόµα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων 3 Μακάριοι οἱ πτωχοὶ τῷ πνεύµατι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. 4 µακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 5 µακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονοµήσουσιν τὴν γῆν. 6 µακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. 7 µακάριοι οἱ ἐλεήµονες, ὅτι αὐτοὶ ἐλεηθήσονται. 8 µακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. 9 µακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται. 10 µακάριοι οἱ δεδιωγµένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. 11 µακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑµᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ ὑµῶν ψευδόµενοι ἕνεκεν ἐµοῦ 12 χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ µισθὸς ὑµῶν πολὺς ἐν τοῖς οὐρανοῖς οὕτω γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑµῶν. 13 Ὑµεῖς ἐστε τὸ ἅλας τῆς γῆς ἐὰν δὲ τὸ ἅλας µωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ µὴ βληθῆναι ἔξω καὶ καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων. 14 Ὑµεῖς ἐστε τὸ φῶς τοῦ κόσµου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειµένη 15 οὐδὲ καίουσι λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν µόδιον, ἀλλ ἐπὶ τὴν λυχνίαν, καὶ λάµπει πᾶσι τοῖς ἐν τῇ οἰκίᾳ. 16 οὕτως λαµψάτω τὸ φῶς ὑµῶν ἔµπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑµῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑµῶν τὸν ἐν τοῖς οὐρανοῖς. 17 Μὴ νοµίσητε ὅτι ἦλθον καταλῦσαι τὸν νόµον ἢ τοὺς προφήτας οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι. 18 ἀµὴν γὰρ λέγω ὑµῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ µία κεραία οὐ µὴ παρέλθῃ ἀπὸ τοῦ νόµου ἕως ἂν πάντα γένηται. 19 ὃς ἐὰν οὖν λύσῃ µίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ὃς δ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος µέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. 20 λέγω γὰρ ὑµῖν ὅτι ἐὰν µὴ περισσεύσῃ ἡ δικαιοσύνη ὑµῶν πλεῖον τῶν γραµµατέων καὶ Φαρισαίων, οὐ µὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 21 Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, Οὐ φονεύσεις ὃς δ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 22 ἐγὼ δὲ λέγω ὑµῖν ὅτι πᾶς ὁ ὀργιζόµενος τῷ ἀδελφῷ αὐτοῦ εἰκῇ ἔνοχος ἔσται τῇ κρίσει ὃς δ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ, Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ ὃς δ ἂν εἴπῃ, Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.

20 20 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ 23 ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ µνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔµπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 25 ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ ἐν τῇ ὁδῷ µετ αὐτοῦ, µήποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς σε παραδῷ τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ 26 ἀµὴν λέγω σοι, οὐ µὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 27 Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, Οὐ µοιχεύσεις. 28 ἐγὼ δὲ λέγω ὑµῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυµῆσαι αὐτὴν ἤδη ἐµοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 29 εἰ δὲ ὁ ὀφθαλµός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ συµφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν µελῶν σου καὶ µὴ ὅλον τὸ σῶµά σου βληθῇ εἰς γέενναν. 30 καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ συµφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν µελῶν σου καὶ µὴ ὅλον τὸ σῶµά σου βληθῇ εἰς γέενναν. 31 Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 32 ἐγὼ δὲ λέγω ὑµῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν µοιχᾶσθαι, καὶ ὃς ἐὰν ἀπολελυµένην γαµήσῃ µοιχᾶται. 33 Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ Κυρίῳ τοὺς ὅρκους σου. 34 ἐγὼ δὲ λέγω ὑµῖν µὴ ὀµόσαι ὅλως µήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ Θεοῦ 35 µήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ µήτε εἰς Ἱεροσόλυµα, ὅτι πόλις ἐστὶν τοῦ µεγάλου βασιλέως 36 µήτε ἐν τῇ κεφαλῇ σου ὀµόσῃς, ὅτι οὐ δύνασαι µίαν τρίχα λευκὴν ἢ µέλαιναν ποιῆσαι. 37 ἔστω δὲ ὁ λόγος ὑµῶν ναὶ ναί, οὒ οὔ τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν. 38 Ἠκούσατε ὅτι ἐρρέθη, Ὀφθαλµὸν ἀντὶ ὀφθαλµοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 39 ἐγὼ δὲ λέγω ὑµῖν µὴ ἀντιστῆναι τῷ πονηρῷ ἀλλ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην 40 καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱµάτιον 41 καὶ ὅστις σε ἀγγαρεύσει µίλιον ἕν, ὕπαγε µετ αὐτοῦ δύο. 42 τῷ αἰτοῦντί σε δίδου, καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι µὴ

21 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ 21 ἀποστραφῇς. 43 Ἠκούσατε ὅτι ἐρρέθη, Ἀγαπήσεις τὸν πλησίον σου καὶ µισήσεις τὸν ἐχθρόν σου. 44 ἐγὼ δὲ λέγω ὑµῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑµῶν, εὐλογεῖτε τοὺς καταρωµένους ὑµᾶς, καλῶς ποιεῖτε τοῖς µισοῦσιν ὑµᾶς καὶ προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑµᾶς καὶ διωκόντων ὑµᾶς, 45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑµῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 46 ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑµᾶς, τίνα µισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσι; 47 καὶ ἐὰν ἀσπάσησθε τοὺς φίλους ὑµῶν µόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ τελῶναι οὕτω ποιοῦσιν; 48 Ἔσεσθε οὖν ὑµεῖς τέλειοι, ὡς ὁ πατὴρ ὑµῶν ὁ ἐν τοῖς οὐρανοῖς τέλειός ἐστιν. Κεφάλαιον 6 1 ΠΡΟΣΕΧΕΤΕ τὴν ἐλεηµοσύνην ὑµῶν µὴ ποιεῖν ἔµπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς εἰ δὲ µήγε, µισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑµῶν τῷ ἐν τοῖς οὐρανοῖς. 2 Ὅταν οὖν ποιῇς ἐλεηµοσύνην, µὴ σαλπίσῃς ἔµπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύµαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων ἀµὴν λέγω ὑµῖν, ἀπέχουσι τὸν µισθὸν αὐτῶν. 3 σοῦ δὲ ποιοῦντος ἐλεηµοσύνην µὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, 4 ὅπως ᾖ σου ἡ ἐλεηµοσύνη ἐν τῷ κρυπτῷ καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι ἐν τῷ φανερῷ. 5 Καὶ ὅταν προσεύχῃ, οὐκ ἔσῃ ὡς οἱ ὑποκριταί ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως ἄν φανῶσι τοῖς ἀνθρώποις ἀµὴν λέγω ὑµῖν, ὅτι ἀπέχουσι τὸν µισθὸν αὐτῶν. 6 σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταµιεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι ἐν τῷ φανερῷ. 7 Προσευχόµενοι δὲ µὴ βαττολογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσι γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται. 8 µὴ οὖν ὁµοιωθῆτε αὐτοῖς οἶδε γὰρ ὁ πατὴρ ὑµῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑµᾶς αἰτῆσαι αὐτόν.

22 22 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ 9 Οὕτως οὖν προσεύχεσθε ὑµεῖς Πάτερ ἡµῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνοµά σου 10 ἐλθέτω ἡ βασιλεία σου γενηθήτω τὸ θέληµά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς. 11 τὸν ἄρτον ἡµῶν τὸν ἐπιούσιον δὸς ἡµῖν σήµερον 12 καὶ ἄφες ἡµῖν τὰ ὀφειλήµατα ἡµῶν, ὡς καὶ ἡµεῖς ἀφίεµεν τοῖς ὀφειλέταις ἡµῶν 13 καὶ µὴ εἰσενέγκῃς ἡµᾶς εἰς πειρασµόν, ἀλλὰ ῥῦσαι ἡµᾶς ἀπὸ τοῦ πονηροῦ. ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναµις καὶ ἡ δόξα εἰς τοὺς αἰῶνας ἀµήν. 14 Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώµατα αὐτῶν, ἀφήσει καὶ ὑµῖν ὁ πατὴρ ὑµῶν ὁ οὐράνιος 15 ἐὰν δὲ µὴ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώµατα αὐτῶν, οὐδὲ ὁ πατὴρ ὑµῶν ἀφήσει τὰ παραπτώµατα ὑµῶν. 16 Ὅταν δὲ νηστεύητε, µὴ γίνεσθε ὥσπερ οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσι γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσι τοῖς ἀνθρώποις νηστεύοντες ἀµὴν λέγω ὑµῖν, ὅτι ἀπέχουσιν τὸν µισθὸν αὐτῶν. 17 σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, 18 ὅπως µὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι ἐν τῷ φανερῷ. 19 Μὴ θησαυρίζετε ὑµῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν 20 θησαυρίζετε δὲ ὑµῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν 21 ὅπου γάρ ἐστιν ὁ θησαυρός ὑµῶν, ἐκεῖ ἔσται καὶ ἡ καρδία ὑµῶν. 22 Ὁ λύχνος τοῦ σώµατός ἐστιν ὁ ὀφθαλµός. ἐὰν οὖν ὁ ὀφθαλµός σου ἁπλοῦς ᾖ, ὅλον τὸ σῶµά σου φωτεινὸν ἔσται 23 ἐὰν δὲ ὁ ὀφθαλµός σου πονηρὸς ᾖ, ὅλον τὸ σῶµά σου σκοτεινὸν ἔσται. εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστί, τὸ σκότος πόσον; 24 Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν ἢ γὰρ τὸν ἕνα µισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει οὐ δύνασθε Θεῷ δουλεύειν καὶ µαµωνᾷ. 25 Διὰ τοῦτο λέγω ὑµῖν, µὴ µεριµνᾶτε τῇ ψυχῇ ὑµῶν τί φάγητε καὶ τί πίητε, µηδὲ τῷ σώµατι ὑµῶν τί ἐνδύσησθε οὐχὶ ἡ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς καὶ τὸ σῶµα τοῦ ἐνδύµατος; 26 ἐµβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ, ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑµῶν ὁ οὐράνιος τρέφει αὐτά οὐχ ὑµεῖς µᾶλλον διαφέρετε αὐτῶν; 27 τίς δὲ ἐξ ὑµῶν µεριµνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα;

23 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ καὶ περὶ ἐνδύµατος τί µεριµνᾶτε; καταµάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνει οὐ κοπιᾷ οὐδὲ νήθει 29 λέγω δὲ ὑµῖν ὅτι οὐδὲ Σολοµὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 30 Εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ, σήµερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόµενον, ὁ Θεὸς οὕτως ἀµφιέννυσιν, οὐ πολλῷ µᾶλλον ὑµᾶς, ὀλιγόπιστοι; 31 µὴ οὖν µεριµνήσητε λέγοντες, τί φάγωµεν ἤ τί πίωµεν ἤ τί περιβαλώµεθα; 32 πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητεῖ οἶδεν γὰρ ὁ πατὴρ ὑµῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. 33 ζητεῖτε δὲ πρῶτον τὴν βασιλείαν τοῦ Θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑµῖν. 34 Μὴ οὖν µεριµνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον µεριµνήσει τὰ ἑαυτῆς ἀρκετὸν τῇ ἡµέρᾳ ἡ κακία αὐτῆς. Κεφάλαιον 7 1 ΜΗ κρίνετε, ἵνα µὴ κριθῆτε [!!!, πρὸ τοῦ κακοῦ, τί δεῖ µε ποιεῖν???] 2 ἐν ᾧ γὰρ κρίµατι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ µέτρῳ µετρεῖτε µετρηθήσεται ὑµῖν. 3 τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλµῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλµῷ δοκὸν οὐ κατανοεῖς; 4 ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου, Ἄφες ἐκβάλω τὸ κάρφος ἀπὸ τοῦ ὀφθαλµοῦ σου, καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλµῷ σοῦ; 5 ὑποκριτά, ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλµοῦ σοῦ, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλµοῦ τοῦ ἀδελφοῦ σου. 6 Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, µηδὲ βάλητε τοὺς µαργαρίτας ὑµῶν ἔµπροσθεν τῶν χοίρων, µήποτε καταπατήσωσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑµᾶς. 7 Αἰτεῖτε, καὶ δοθήσεται ὑµῖν ζητεῖτε, καὶ εὑρήσετε κρούετε, καὶ ἀνοιγήσεται ὑµῖν. 8 πᾶς γὰρ ὁ αἰτῶν λαµβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ἀνοιγήσεται. 9 ἢ τίς ἐστιν ἐξ ὑµῶν ἄνθρωπος, ὃν ἐὰν αἰτήσῃ ὁ υἱὸς αὐτοῦ ἄρτον, µὴ λίθον ἐπιδώσει αὐτῷ; 10 καὶ ἐὰν ἰχθὺν αἰτήσῃ, µὴ ὄφιν ἐπιδώσει αὐτῷ; 11 εἰ οὖν ὑµεῖς, πονηροὶ ὄντες, οἴδατε δόµατα ἀγαθὰ διδόναι τοῖς τέκνοις ὑµῶν, πόσῳ µᾶλλον ὁ πατὴρ ὑµῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν;

24 24 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ 12 Πάντα οὖν ὅσα ἄν θέλητε ἵνα ποιῶσιν ὑµῖν οἱ ἄνθρωποι, οὕτω καὶ ὑµεῖς ποιεῖτε αὐτοῖς οὗτος γάρ ἐστιν ὁ νόµος καὶ οἱ προφῆται. 13 Εἰσέλθατε διὰ τῆς στενῆς πύλης ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόµενοι δι αὐτῆς 14 ὅτι στενὴ ἡ πύλη καὶ τεθλιµµένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν! 15 Προσέχετε δὲ ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑµᾶς ἐν ἐνδύµασι προβάτων, ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. 16 ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς µήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὴν ἢ ἀπὸ τριβόλων σῦκα; 17 οὕτω πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ 18 οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν. 19 πᾶν δένδρον µὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 20 ἄρα γε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. 21 Οὐ πᾶς ὁ λέγων µοι, Κύριε Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ ὁ ποιῶν τὸ θέληµα τοῦ πατρός µου τοῦ ἐν τοῖς οὐρανοῖς. 22 πολλοὶ ἐροῦσίν µοι ἐν ἐκείνῃ τῇ ἡµέρᾳ, Κύριε Κύριε, οὐ τῷ σῷ ὀνόµατι προεφητεύσαµεν, καὶ τῷ σῷ ὀνόµατι δαιµόνια ἐξεβάλοµεν, καὶ τῷ σῷ ὀνόµατι δυνάµεις πολλὰς ἐποιήσαµεν; 23 καὶ τότε ὁµολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑµᾶς ἀποχωρεῖτε ἀπ ἐµοῦ οἱ ἐργαζόµενοι τὴν ἀνοµίαν. 24 Πᾶς οὖν ὅστις ἀκούει µου τοὺς λόγους τούτους καὶ ποιεῖ αὐτοὺς, ὁµοιώσω αὐτὸν ἀνδρὶ φρονίµῳ, ὅστις ᾠκοδόµησεν τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν πέτραν 25 καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταµοὶ καὶ ἔπνευσαν οἱ ἄνεµοι καὶ προσέπεσον τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσε τεθεµελίωτο γὰρ ἐπὶ τὴν πέτραν. 26 καὶ πᾶς ὁ ἀκούων µου τοὺς λόγους τούτους καὶ µὴ ποιῶν αὐτοὺς ὁµοιωθήσεται ἀνδρὶ µωρῷ, ὅστις ᾠκοδόµησεν τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν ἄµµον 27 καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταµοὶ καὶ ἔπνευσαν οἱ ἄνεµοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς µεγάλη. 28 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ 29 ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραµµατεῖς.

25 ΚΑΙΝΗ ΔΙΑΘΗΚΗ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ 25 Κεφάλαιον 8 1 ΚΑΤΑΒΑΝΤΙ δὲ αὐτῷ ἀπὸ τοῦ ὄρους ἠκολούθησαν αὐτῷ ὄχλοι πολλοί. 2 καὶ ἰδοὺ λεπρὸς ἐλθὼν προσεκύνει αὐτῷ λέγων Κύριε, ἐὰν θέλῃς δύνασαί µε καθαρίσαι. 3 καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ ὁ Ἰησοῦς λέγων Θέλω, καθαρίσθητι καὶ εὐθέως ἐκαθαρίσθη αὐτοῦ ἡ λέπρα. 4 καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ὅρα µηδενὶ εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ προσένεγκε τὸ δῶρον ὃ προσέταξεν Μωσῆς, εἰς µαρτύριον αὐτοῖς. 5 Εἰσελθόντι δὲ αὐτῷ εἰς Καπερναοὺµ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν καὶ λέγων 6 Κύριε, ὁ παῖς µου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόµενος. 7 καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν. 8 καὶ ἀποκριθεὶς ὁ ἑκατόνταρχος ἔφη Κύριε, οὐκ εἰµὶ ἱκανὸς ἵνα µου ὑπὸ τὴν στέγην εἰσέλθῃς ἀλλὰ µόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς µου. 9 καὶ γὰρ ἐγὼ ἄνθρωπός εἰµι ὑπὸ ἐξουσίαν, ἔχων ὑπ ἐµαυτὸν στρατιώτας, καὶ λέγω τούτῳ, πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ, ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ µου, ποίησον τοῦτο, καὶ ποιεῖ. 10 ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύµασε καὶ εἶπε τοῖς ἀκολουθοῦσιν Ἀµὴν λέγω ὑµῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον. 11 λέγω δὲ ὑµῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσµῶν ἥξουσιν καὶ ἀνακλιθήσονται µετὰ Ἀβραὰµ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, 12 οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον ἐκεῖ ἔσται ὁ κλαυθµὸς καὶ ὁ βρυγµὸς τῶν ὀδόντων. 13 καὶ εἶπεν ὁ Ἰησοῦς τῷ ἑκατοντάρχῷ Ὕπαγε, καὶ ὡς ἐπίστευσας γενηθήτω σοι. καὶ ἰάθη ὁ παῖς αὐτοῦ ἐν τῇ ὥρᾳ ἐκείνῃ. 14 Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν Πέτρου εἶδεν τὴν πενθερὰν αὐτοῦ βεβληµένην καὶ πυρέσσουσαν 15 καὶ ἥψατο τῆς χειρὸς αὐτῆς, καὶ ἀφῆκεν αὐτὴν ὁ πυρετός καὶ ἠγέρθη καὶ διηκόνει αὐτῷ. 16 Ὀψίας δὲ γενοµένης προσήνεγκαν αὐτῷ δαιµονιζοµένους πολλούς, καὶ ἐξέβαλεν τὰ πνεύµατα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν, 17 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ Ἡσαΐου τοῦ προφήτου λέγοντος Αὐτὸς τὰς ἀσθενείας ἡµῶν ἔλαβε καὶ τὰς νόσους ἐβάστασεν. 18 Ἰδὼν δὲ ὁ Ἰησοῦς πολλοὺς ὄχλους περὶ αὐτὸν ἐκέλευσεν ἀπελθεῖν εἰς