sin, guilt, and repentance

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (19/104)

The passage argues that Muhammad, though possibly deceived himself, sincerely aimed to end Mecca’s idolatry, while warning against false worship and immoral acts, and promising reward or punishment after the Resurrection.

Those who when they spend are neither lavish nor niggard, but keep the mean:- Those who call on no other gods with God, nor slay whom God hath forbidden to be slain, except for a just cause, and who commit not fornication (for he who doth this shall meet the reward of his wickedness: Doubled to him shall be the torment on the day of Resurrection; and in it shall he remain, disgraced, for ever:- Save those who shal…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (22/104)

The passage teaches that resurrection can occur even from hard matter, commands kind speech and warns about Satan’s strife-making, then describes God’s knowledge, city destruction before judgment, and the account of Iblis refusing Adam.

See what likenesses they strike out for thee! But they are in error, neither can they find the path. They also say, "After we shall have become bones and dust, shall we in sooth be raised a new creation?" SAY: "Yes, though ye were stones, or iron, or any other creature, to your seeming, yet harder to be raised." But they will say, "Who shall bring us back?" SAY: "He who created you at first." And they will wag thei…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (29/104)

The translator argues Muhammad sincerely sought to end Meccan idolatry, but also framed revelations with possible self-deception, then inserts Quranic warnings about disbelief, resurrection, and judgment.

And grieve not thou for them, nor be in distress at their devisings. And they say, "When will this promise be made good, if ye speak true?" SAY: Haply a part of what ye desire to be hastened may be close behind you. And truly thy Lord is full of goodness towards men: But most of them are not thankful. And thy Lord knoweth well what their breasts enshroud, and what they bring to light, And there is no secret thin…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (32/104)

The narrative turns to Quranic parables: a wealthy believer’s arrogance leads to ruin; life is likened to rain and stubble; then final judgment is described, including Adam’s prostration and Iblis’s refusal.

they be therein with bracelets of gold, and green robes of silk and rich brocade shall they wear, reclining them therein on thrones. Blissful the reward! and a pleasant couch!11 And set forth to them as a parable two men; on one of whom we bestowed two gardens of grape vines, and surrounded both with palm trees, and placed corn fields between them: Each of the gardens did yield its fruit, and failed not thereof at a…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (47/104)

It continues in Meccan discourse: believers are protected from Satan, the Qur’an is brought down truthfully, denial brings severe punishment, and dietary rules and repentance are framed as God’s right guidance.

which is right, whether male or female, if a believer, him will we surely quicken to a happy life, and recompense them with a reward meet for their best deeds. When thou readest the Koran, have recourse to God for help against Satan the stoned,14 For no power hath he over those who believe, and put their trust in their Lord, But only hath he power over those who turn away from God, and join other deities with Him.…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (50/104)

Continuing Sura XXX, the text lists divine “signs” in human life, nature, and rainfall; rejects partners besides God; urges true faith, prayer, almsgiving, and warns against sectarian division and disbelief in the next life.

of the dead, and He bringeth forth the dead out of the living: and He quickeneth the earth when dead. Thus is it that ye too shall be brought forth.5 And one of his signs it is that He hath created you out of dust; then lo! ye become men who spread themselves far and wide: And one of his signs it is, that He hath created wives for you of your own species,6 that ye may dwell with them, and hath put love and tenderne…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (52/104)

A repeated translator/commentator note claims Muhammad was sincere yet plausibly subject to self-deception, followed by Sura XI “Houd” (from Mecca), which commands worship of God alone, repentance, and warns of a great day of chastisement.

_______________________ 1 See Sura lxviii. 1, p. 32. 2 By the Persians; probably in Palestine in the 6th year before the Hejira, under Khosrou Parviz. (Ann. 615. See Gibbon's Decline and Fall, ch. xlvi.) The sympathies of Muhammad would naturally be enlisted on the side of the Christians rather than on that of the idolatrous fire-worshippers, with whom Islam had nothing in common. 3 This alludes to the defeat of t…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (60/104)

It continues the author’s discussion of Muhammad’s motivations and includes Qur’anic-style exhortations about Moses, Pharaoh, earlier nations, judgment, Satan’s deception, and Abraham’s prayers for security, prayer, and forgiveness.

family of Pharaoh who laid on you a cruel affliction, slaughtering your male children, and suffering only your females to live." In this was a sore trial from your Lord- And when your Lord caused it to be heard that, "If we render thanks then will I surely increase you more and more: but if ye be thankless. . . . Verily, right terrible my chastisement." And Moses said, "If ye and all who are on the Earth be thankl…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (96/104)

Continuing Qur’anic narrative, it includes Pharaoh’s last-moment declaration and God’s response, counsel that no soul believes except by God’s permission, and exhortations to turn to true religion, persevere, and follow revelation without invoking powerless idols.

He said: "The prayer of you both is heard: pursue ye both therefore the straight path, and follow not the path of those who have no knowledge." And we led the children of Israel through the sea; and Pharaoh and his hosts followed them in eager and hostile sort until, when the drowning overtook him, he said, "I believe that there is no God but he on whom the children of Israel believe, and I am one of the Muslims." …

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (104/104)

It continues the Qur’anic narrative of Satan’s counsel: Adam and Eve are tempted, their nakedness becomes known, they are expelled to earth, and children of Adam are instructed in piety, limits on excess, and avoidance of Satan’s trouble.

And he sware to them both, "Verily I am unto you one who counselleth aright." So he beguiled them by deceits: and when they had tasted of the tree, their nakedness appeared to them, and they began to sew together upon themselves the leaves of the garden. And their Lord called to them, "Did I not forbid you this tree, and did I not say to you, 'Verily, Satan is your declared enemy.' " They said, "O our Lord! With ou…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (14/66)

The passage narrates Ad’s response to a threatening cloud, their destruction at the command of God, a polemic about false gods and kin deities, djinn listening to the Qur’an, and a call for patient endurance until the promised doom arrives.

knowledge," said he, "is with God alone: I only proclaim to you the message with which I am sent. But I perceive that ye are a people sunk in ignorance." So when they saw a cloud coming straight for their valleys, they said, "It is a passing cloud that shall give us rain." "Nay, it is that whose speedy coming ye challenged a blast wherein is an afflictive punishment:- It will destroy everything at the bidding of it…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (16/66)

It continues Quranic themes of denial, self-incrimination on the Day of Judgment, Satan’s misguidance, and divine mercy, while asserting that Muhammad warns people, that only God decides punishment, and that guidance is from God alone.

we have given the Book, recognise him (Muhammad) as they do their own children:3 but they who are the authors of their own perdition are they who will not believe. And who more wicked than he who inventeth a lie concerning God, or who treateth our signs as lies? Verily those wicked ones shall not prosper.4 And on "the Day" we will gather them all together: then will we say to those who joined gods with God, "Where …

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (18/66)

It adds Quranic teachings on God’s omniscience, angels guarding souls, and human accountability, including commands to avoid mocking religion, avoid partners to God, and recognize that prophets have fixed times for fulfillment.

punishment which ye desire to be hastened is not in my power; judgment is with God only: He will declare the truth; and He is the best settler of disputes. SAY: If what ye would hasten on, were in my power, the matter between me and you had been decided: but God best knoweth the impious. And with Him are the keys13 of the secret things; none knoweth them but He: He knoweth whatever is on the land and in the sea; an…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (21/66)

The passage commands believers to avoid wrangling over God’s food rules and to abandon wickedness, explains that misguidance comes from following false notions and Satan, and urges reverence for God’s guidance and justice.

revile Him. Thus have we planned out their actions for every people; then shall they return to their Lord, and He will declare to them what those actions have been. With their most solemn oath have they sworn by God, that if a sign come unto them they will certainly believe it; SAY: Signs are in the power of God alone; and He teacheth you not thereby, only because when they were wrought, ye did not believe.31 And w…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (22/66)

It continues with Quranic eschatology and divine decree, describing how God opens or narrows hearts to Islam, how djinn and humans are judged for mutual worship, and how unjust religious prohibitions arise.

of God, be accorded to us." God best knoweth where to place his mission. Disgrace with God, and a vehement punishment shall come on the transgressors for their crafty plottings. And whom God shall please to guide, that man's breast will He open to Islam; but whom He shall please to mislead, strait and narrow will He make his breast, as though he were mounting up into the very Heavens! Thus doth God inflict dire puni…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (38/66)

It encourages patience and remembrance of God, describes the sanctity of Safa and Marwa for pilgrimage, condemns concealing scripture, asserts God’s oneness and divine signs in nature, and warns against idolatry.

Who when a mischance chanceth them, say, "Verily we are God's, and to Him shall we return:"62 On them shall be blessings from their Lord, and mercy: and these!-they are the rightly guided. Verily, Safa and Marwah63 are among the monuments of God: whoever then maketh a pilgrimage to the temple, or visiteth it, shall not be to blame if he go round about them both. And as for him who of his own accord doeth what is go…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (41/66)

It continues pilgrimage instructions—after Arafat, quick passage, repentance, remembrance during stated days—then warns about trial and hypocrisy, calls believers to whole-hearted submission, and describes God’s certainty of judgment and guidance.

ye pour swiftly on from Arafat, then remember God near the holy monument; and remember Him, because He hath guided you who before this were of those who went astray: Then pass on quickly82 where the people quickly pass, and ask pardon of God, for God is Forgiving, Merciful. And when ye have finished your holy rites, remember God as ye remember your own fathers, or with a yet more intense remembrance! Some men there…

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (5/73)

It continues scriptural exhortations about resisting infidelity, fearing God, not thinking long lives mean approval, separating good from bad, and warning that stinginess will shame people on the day of resurrection.

To those who say, "Verily, God hath enjoined us that we are not to credit an apostle until he present us a sacrifice which fire out of Heaven shall devour," SAY: Already have apostles before me come to you with miracles, and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth. And if they treat thee as a liar, then verily apostles have been treated as liars before thee, though they …

The Diary of Samuel Pepys primary

Samuel Pepys · 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for Uniformity is lately printed, which, it is thought, will make mad work among the Presbyterian ministers. People of all sides are very much discontented; some thinking themselves used, contrary to promise, too hardly; and the other, that they are not rewarded so much as they expected by the King. (10/19)

Pepys describes August 3–9 events including Commissioner Pett’s account of repairing gallows in Poland, a duel and its dishonour, and sermons and religious shifts in London churches as Presbyterian preaching wanes.

the Rosebush: at which he was cruel angry; and did threaten to go to-day to the Duke at Hampton Court, and get him turned out because he was not sailed. AUGUST 3, 1662. This day Commissioner Pett told me how despicable a thing it is to be a hangman in Poland, although it be a place of credit. And that, in his time, there was some repairs to be made of the gallows there, which was very fine of stone; but nobody cou…

The Odyssey of Homer primary

Homer · Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XV. (8/11)

Eumaeus recounts being sold from a deathless isle of Syria after Phoenician deception, and Odysseus responds that divine providence brought him to a kindly host.

their mistress and find out all eat and drink, and moreover to carry off somewhat with them to the field, such things as ever comfort the heart of a thrall.” And Odysseus of many counsels answered him saying: “Ah, Eumaeus, how far then didst thou wander from thine own country and thy parents while as yet thou wast but a child! But come, declare me this and plainly tell it all. Was a wide-wayed town of men taken and …

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .iij.

Genesis 3 recounts the serpent’s temptation, the fall when Adam and Eve eat forbidden fruit, their shame and hiding, and God’s curses and promises including hostility between seed and the woman’s seed.

But the serpent was subtler than all the beasts of the field which the LORD God had made, and said unto the woman: Ah sir, {Yee} that God hath said, {[indeed]} ye shall not eat of all manner trees in the garden. And the woman said unto the serpent, of the fruit of the trees in the garden we may eat, but of the fruit of the tree that {yt} is in the midst {myddes} of the garden (said God) see that ye eat not, and see t…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .iiij. (1/3)

God addresses sins committed through ignorance, distinguishing the anointed priest and the whole community, and prescribes sin offerings with blood manipulation inside the tabernacle and burning outside the camp.

And the LORD talked with Moses saying: speak unto the children of Israel and say: when a soul sinneth thorow ignorance, and hath done any of those things which the LORD hath forbidden in his commandments to be done: If the priest that is anointed sin and make the people to do amiss, he shall bring for his sin which he hath done: an ox without blemish unto the LORD for a sinoffering. And he shall bring the ox unto the…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .iiij. (2/3)

The law continues for sin offerings by rulers and common people: choosing unblemished goats or sheep, applying blood to altar horns and burning fat, with atonement and forgiveness.

And shall put of the blood upon the horns of the altar which is before the LORD in the tabernacle of witness, and shall pour all the blood upon the bottom of the altar of burntofferings which is by the door of the tabernacle of witness, and shall take all his fat from him and burn it upon the altar, and shall do with his ox as he did with the sinoffering ox. And the priest shall make an atonement for them, and so it …

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .v.

Rules are provided for trespass offerings covering unintentional speech, touching uncleanness, and uncleanness or oaths forgotten, plus restoration requirements and offerings of animals, birds, or flour.

When a soul hath sinned and heard the voice of cursing and is a witness: whether he hath seen or known of it if he have not uttered it, he shall bear his sin. Either when a man toucheth any unclean thing: whether it be the carrion of an unclean beast or of unclean cattle or unclean worm and is not ware of it, he is also unclean and hath offended. Either when he toucheth any uncleanness of man (whatsoever uncleanness …

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .xi. (1/3)

The LORD gives Israel dietary laws distinguishing clean from unclean animals by hoofing and chewing cud, forbidding many land mammals, prescribing fish with fins and scales, and banning most birds.

And the LORD spake unto Moses and Aaron saying: speak unto the children of Israel and say: these are the beasts which ye shall eat among all the beasts that are on the earth: whatsoever hath hoof and divideth it into two claws and cheweth cud among the beasts, that shall ye eat. Nevertheless, these shall ye not eat of them that chew cud and have hoofs. The camel, for he cheweth cud but he divideth not the hoof into t…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .xij.

Laws for childbirth set periods of ritual impurity for bearing a son or a daughter, require circumcision on the eighth day, and specify offerings of a lamb and pigeon/dove for atonement.

And the LORD spake Unto Moses and said: speak unto the children of Israel and say: when a woman hath conceived and hath borne a man child, she shall be unclean seven days: even in like manner as when she is put apart in time of her natural disease. And in the eighth day the flesh of the child's foreskin shall be cut away. And she shall continue in the blood of her purifying thirty three days, she shall twitch no hall…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .vi.

A Nazarite vow is defined as abstaining from wine and grape products, avoiding cutting hair and contact with the dead, with prescribed cleansing and offerings if defilement occurs; the passage ends with the Aaronic blessing.

And the LORD spake unto Moses saying: speak unto children of Israel and say unto them: when either man or woman appointeth to vow a vow of abstinence for to abstain unto the LORD, he shall abstain from wine and strong drink, and shall drink no vinegar of wine or of strong drink, nor drink whatsoever is pressed out of grapes: and shall eat no fresh grapes neither yet dried, as long as his abstinence endureth. Moreover…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .xv. (2/3)

The text explains procedures for sins committed ignorantly versus presumptuous rebellion, including forgiveness for ignorance, destruction for despising God, and the Sabbath execution of a man gathering sticks.

If ye oversee your selves and observe not all these commandments which the LORD hath spoken unto Moses, and all that the LORD hath commanded you by the hand of Moses, from the first day forward that the LORD commanded among your generation: when ought is committed ignorantly before the eyes of the congregation, then all the multitude shall offer a calf for a burntoffering to be a sweet savour unto the LORD, and the m…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .xxiij.

In Shittim, Israel commits sexual immorality with Moabite practice and worships Baal Peor; God orders execution, Phineas kills an Israelite and a Midianite, the plague stops, and God gives Phineas a covenant of peace.

And Balam said unto Balac: build me here seven altars and provide here seven oxen and seven rams. And Balac did as Balam said. And Balac and Balam offered on every altar an ox and a ram. And Balam said unto Balac: stond by the sacrifice, while I go to wete whether the LORD will come and meet me, and whatsoever he sheweth me, I will tell thee, and he went forthwith. And God came unto Balam, and Balam said unto him: I …

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (5/335)

Tyndale describes human nature after Adam’s fall as inherently sinful and under divine wrath, then explains that grace grafts believers into Christ and enables inward consent and sorrow for sin.

((Nature.)) By nature through the fall of Adam, are we the children of wrath, heirs of the vengeance of God by birth, yee and from our conception, we have our fellowship with the damned devils under the power of darkness and rule of satan, while we are yet in our mother's wombs, though we shew not forth the fruits of sin, yet are we full of the natural poison where of all sinful deeds spring, and cannot but sin outw…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (6/335)

He argues that righteousness is misimagined when reduced to laws, ceremonies, or moral virtues, and claims the righteousness that matters before God is believing God’s promises after the law confounds the conscience.

((Righteousness other wise justifying or justice)) Righteousness is divers; Blind reason imagineth many matter of righteousnesses. As the just ministration of all manner of laws, and the observing of them, and moral virtues were in philosophers put their felicity and blessedness, which all are nothing in the sight of God. There is in like manner the justifying of ceremonies, some imagine them their own selves, some …

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (7/335)

Tyndale explains the fall of Adam as making humans captives of the devil until Moses’ law exposes sin, then describes how Christ’s blood liberates, and how the gospel produces faith, love, and renewed desire for righteousness.

(Adam bringeth us to bondage.) The fall of Adam hath made us heirs of the vengeance and wrath of God, and heirs of eternal damnation; And hath brought us into captivity and bondage under the devil; And the devil is our lord, and our ruler, our head, our governor, our prince, yee and our god. And our will is locked and knit faster unto the will of the devils, then cond an hundred thousand chains bind a man unto a pos…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (10/335)

The passage explains that believers feel the Holy Spirit’s work, endure tribulations with confidence in God’s love through Christ, and that good deeds follow from being freed from the devil’s bondage.

satan, and coupleth us to God and his will thorow strong faith and fervent love, with bonds too strong for the devil, the world, or any creature to lowse them. ((A christen man feeleth the working of the holy ghost in his soul: and in all tribulations and adversities fealeth God a merciful father and a loving.)) And the poor and wretched sinner feeleth so great mercy, love, and kindness in God, that he is sure…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (11/335)

Tyndale addresses readers to approach Scripture with repentance and faith, distinguishes Law from Gospel, and urges applying the Law to deeds to produce sorrow and the Gospel to Christ for pardon.

To the Reader. Give diligence, reader (I exhort thee) that thou come with a pure mind, and, as the Scripture saith, with a single eye, unto the words of health and of eternal life, by the which (if we repent and believe them) we are born anew, created afresh, and enjoy the fruits of the blood of Christ. Which blood crieth not for vengeance, as the blood of Abel, but hath purchased life, love, favor, grace, blessing,…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (17/335)

The Sermon on the Mount instructs ethical practices: commandments fulfilled, anger treated as judgment, reconciliation before offerings, adultery in the heart, divorce limits, oath-taking, enemy-love, and secret righteousness.

For I say unto you except your righteousness exceed the righteousness of the scribes and pharisees, ye cannot enter into the kingdom of heaven. Ye have heard how it was said unto them of the old time: Thou shalt not kill. Whosoever shall kill, shall be in danger of judgement. But I say unto you, whosoever is angry with his brother, shall be in danger of judgement. Whosoever shall say unto his brother raca, shall be …

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (18/335)

Further Sermon on the Mount teachings contrast almsgiving, prayer, and fasting done publicly versus secretly, includes the Lord’s Prayer, condemns hypocrisy, and warns against divided service to God and mammon.

The sixth Chapter. Take heed to your alms. That ye give it not in the sight of men, to the intent that ye would be seen of them. Or else ye get no reward of your father in heaven. Whensoever therefore thou givest thine alms, thou shalt not make a trumpet to be blown before thee, as the hypocrites do in the synagogues, and in the streets, for to be praised of men. Verily I say unto you, they have their reward. But wh…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (19/335)

The sermon continues with warnings against worry, calls for seeking God’s kingdom first, and teaches nonjudgment, asking-seeking-knocking confidence, and entering the narrow gate for life.

the fowls of the air: for they sow not, neither reap, nor yet carry into the barns, and yet your heavenly father feedeth them. Are ye not better than they? Which of you (though he took thought therefore) could put one cubit unto his stature? And why care ye then for raiment? Behold the lilies of the field, how they grow. They labor not, neither spin. And yet for all that I say unto you, that even Solomon in all his …

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (21/335)

Jesus heals Peter’s mother-in-law’s fever, casts out demons and calms a storm, then delivers two Gergesene demon-possessed men whose demons enter swine; later he heals a paralytic, provoking scribes’ accusations.

and gnashing of teeth. Then Iesus said unto the Centurion, go thy way, and as thou believed so be it unto thee. And his servant was healed that same hour. And Iesus went to Peter's house, and saw his wife's mother lying sick of a fever, and he touched her hand, and the fever left her: and she arose, and ministered unto them. When the even was come they brought unto him many that were possessed with devils, and he c…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (22/335)

Jesus calls Matthew and eats with publicans and sinners, defends mercy over offering, discusses fasting and old/new wine, then heals Jairus’s dead daughter-like “sleep” and a woman with a twelve-year blood issue, followed by healing two blind men and a dumb demonized man.

and go home to thine house. And he arose and departed to his house. The people that saw it, marvelled and glorified God, which had given such power to men. And as Iesus passed forth from thence he saw a man sit at the receit of custom named Matthew, and said to him: follow me. And he arose and followed him. And it came to pass, that Iesus sat at meat in his house. And lo, many publicans and sinners, came and sat dow…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (54/335)

Jesus teaches in Capernaum, heals a feverish woman, casts out unclean spirits, cures a leper, and restores a paralyzed man’s ability to walk after forgiving his sins.

at the door, and he healed many that were sick of divers diseases. And he cast out many: devils and suffered not the devils to speak, because they knew him. And in the morning very early, Iesus arose and went out into a solitary place, and there prayed. And Simon and they that were with him followed after him. And when they had found him, they said unto him: all men seek for thee. And he said unto them: let us go in…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (83/335)

John the Baptist begins preaching in the wilderness during Tiberius’s fifteenth year, calling for repentance; crowds ask what to do, Herod imprisons him, and Jesus is baptized with the heavenly voice.

they found him in the temple sitting in the midst of the doctors, both hearing them, and posing them. And all that heard him marvelled at his wit and answers. And when they saw him, they were astonied. And his mother said unto him: son why hast thou thus dealt with us? Behold thy father and I have sorowed and sought thee. And he said unto them: how is it that ye sought me? wist ye not that I must go about my father'…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (85/335)

Jesus rejects Satan’s temptations (bread, worship, and temple testing), then returns to Galilee and teaches in synagogues; in Nazareth he reads Isaiah, claims the scripture fulfilled, and is rejected.

of God, command this stone that he be bread. And Iesus answered him, saying: It is written: man shall not live by bread only, but by every word of God. And the devil took him up into an high mountain, and shewed him all the kingdoms of the earth, even in the twinkling of an eye. And the devil said unto him: all this power will I give thee every whit, and the glory of them (for that is delivered to me, and to whosoev…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (88/335)

Jesus teaches about repentance’s newness using parable images of new garment and new wine, then argues Sabbath legality through David’s example and heals a man with a withered hand.

fast, as long as the bridegroom is present with them? The days will come, when the bridegroom shall be taken away from them, then shall they fast in those days. He spake unto them in a similitude: No man putteth a piece of a new garment, into an old vesture: for if he do, then breaketh he the new and the piece that was taken out of the new, agreeth not with the old. Also no man poureth new wine into old vessels, if …

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (90/335)

The text contrasts good and evil speech drawn from the heart, then explains Jesus’ teaching that doing hearers’ words matters, followed by miracles in Capernaum, including a centurion’s servant healed and a widow’s son raised at Nain.

is good. And the evil man out of the evil treasure of his heart, bringeth forth that which is evil. For of the abundance of the heart, the mought speaketh. Why call ye me Master, Master: and do not as I bid you? whosoever cometh to me, and heareth my sayings, and doth the same, I will shew you to whom he is like. He is like a man which built an house: which digged deep, and laid the foundation on a rock. When the wa…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (91/335)

Jesus responds to messengers of John the Baptist, performs healings, praises those who believe without stumbling, contrasts John’s asceticism with Jesus’ eating, and tells the parable of the two debtors to explain love after forgiveness.

prophet is risen among us, and God hath visited his people. And this rumor of him went forth throughout all Iewry, and thorowout all the regions which lie round about. And unto Ihon shewed his disciples of all these things. And Ihon called unto him two of his disciples, and sent them to Iesus saying: Art thou he that shall come: or shall we look for another? When the men were come unto him, they said: Ihon baptist s…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (99/335)

Jesus teaches the Lord’s Prayer, gives parables about midnight persistence and asking for good gifts, casts out a dumb devil, argues against attributing it to Belzebub, warns about an unclean spirit returning with seven others, and declares the blessedness of hearing God’s word.

give us this day. And forgive us our sins: For even we forgive every man that trespasseth us, and lead us not into temptation, But deliver us from evil Amen. And he said unto them: which of you shall have a friend and shall go to him at midnight, and say unto him: friend lend me four loaves for a friend of mine is come out of the way to me, and I have nothing to set before him: And he within should answer and say: T…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (106/335)

Jesus tells parables of salt and seeking the lost, teaches joy over one repentant sinner, and narrates the prodigal son and the elder brother’s resentment, ending with the parable of the unjust steward.

and children, and brethren, and sisters, moreover and his own life, he cannot be my disciple. And whosoever bear not his cross, and come after me cannot be my disciple. Which of you is he that is disposed to build a tower, and sitteth not down before and counteth the cost: Whether he have sufficient to perform it? lest after he hath laid the foundation, and is not able to perform it, all that behold it, begin to moc…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (114/335)

Jesus answers questions about paying tribute to Caesar, debates resurrection with the Sadducees, argues about Christ’s relation to David, warns against scribal hypocrisy, and contrasts rich offerings with a poor widow’s mites.

priests and the scribes, the same hour went about to lay hands on him, but they feared the people. For they perceived that he had spoken this similitude against them. And they watched him, and sent forth spies, which should feign themselves perfect, to take him in his words, and to deliver him unto the power, and authority of the president. And they asked him saying: Master, we know that thou sayest, and teachest ri…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (125/335)

Nicodemus meets Jesus at night and is told he must be born of water and spirit; Jesus teaches God’s love and judgment, and describes baptizing in Judea and John’s denial of being the Christ.

God were with him: Iesus answered, and said unto him: Verily verily I say unto thee: except a man be born a new, he cannot see the kingdom of God. Nicodemus said unto him: how can a man be born, when he is old? can he enter into his mother's body and be born again? Iesus answered: verily, verily I say unto thee: except that a man be born of water, and of the spirit, he cannot enter into the kingdom of God. That whic…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (138/335)

After hearing of the blind man’s excommunication, Jesus reveals himself to him as the Son of God, then teaches that spiritual sight and blindness determine sin, moving on to his “sheepfold” discourse and “good shepherd” identity.

of God, he could have done no thing. They answered and said unto him: thou art altogether born in sin: and dost thou teach us? And they cast him out. Iesus heard that they had excommunicated him: and as soon as he had found him he said unto him: dost thou believe on the son of God? He answered and said: And who is it lord, that I might believe on him? And Iesus said unto him: Thou hast seen him, and he it is that ta…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (147/335)

Jesus warns of coming hostility and executions misbelieving they serve God, explains the Holy Spirit’s role in rebuking sin and leading into truth, then speaks of sorrow turning to joy.

you: the servant is not greater than the lord. If they have persecuted me, so will they persecute you. If they have kept my saying, so will they keep yours. But all these things will they do unto you for my name's sake, because they have not known him that sent me. If I had not come and spoken unto them, they should have no sin: but now have they nothing to cloak their sin with all. He that hateth me, hateth my fath…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (161/335)

Ananias and Sappira secretly keep part of the sale price and die after confronting Peter’s accusation; thereafter apostles perform signs, believers grow, and they are imprisoned by the Sadducees but freed by an angel.

The .v. Chapter. A certain man named Ananias with Saphira his wife sold a possession, and kept away part of the price (his wife also being of counsel) and brought a certain part, and laid it down at the Apostles' feet. Then said Peter: Ananias how is it that Satan hath filled thine heart, that thou shouldest lie unto the holy ghost, and keep away part of the price of thy livelihood: Pertained it not unto thee only? …

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (165/335)

Stephen continues, condemning Israel’s idolatry in the wilderness, God’s turning from them, and the temple’s inadequacy; he prophesies resistance to the holy ghost, then is stoned, with Saul present at the witnesses’ clothes.

us out of the land of Egypt. And they made a calf in those days, and offered sacrifice unto the image, and rejoiced in the works of their own hands. Then God turned himself, and gave them up, that they should worship the stars of the sky, as it is written in the book of the prophets: O ye of the house of Israhell: have ye given unto me offerings or sacrifice, by the space of xl. years in the wilderness? And ye took …

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (204/335)

The text urges believers to offer themselves to God, renew their minds, use spiritual gifts humbly, practice love and peace, and respond to enemies with good rather than retaliation.

mind is emnity against God: For it is not obedient to the law of God, neither can be. So then they that are given to the flesh, cannot please God. But ye are not given to the flesh, But to the spirit: If so be that the spirit of God dwell in you. If there be any man that hath not the spirit of Christ, the same is none of his. If Christ be in you, the body is dead because of sin: But the spirit is life for righteousn…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (221/335)

Using Israel’s wilderness story, Paul warns against idolatry, lust, fornication, tempting Christ, and murmuring, then teaches how to handle food offered to idols without violating conscience and ending with mutual salvation-focused conduct.

And they drank of that spiritual rock that followed them, which rock was Christ. But in many of them had God no delight. For they were overthrown in the wilderness. These are examples to us that we should not lust after evil things, as they lusted. Neither be ye worshippers of images as were some of them according as it is written: The people sat down to eat and drink, and rose up again to play. Neither let us commi…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (232/335)

Paul urges the Corinthians to be reconciled to God through Christ’s atonement, urges them to receive grace without wasting it, lists virtues amid suffering, and commands separation from uncleanness.

how the lord is to be feared, we fare fair with men. For we are known well enough unto God. I trust also that we are known in your consciences. We praise not ourselves again unto you, but give you an occasion to rejoice of us, that ye may have somewhat against them, which rejoice in the face, and not in the heart. For if we be too fervent, to God are we to fervent: if we keep measure, for your cause keep we measure.…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (282/335)

In 1 John chapter 3, believers are called God’s children, sin is framed as unrighteousness linked to the devil, and love is proven through deeds, compassion, trust before God, and commandments about faith and mutual love.

The .iij. Chapter. Behold what love the father hath shewed on us, that we should be called the sons of God. For this cause the world knoweth you not because it knoweth not him. Derely beloved, now are we the sons of God, and yet it hath not appear what we shall be. But we know that when it shall appear, we shall be like him. For we shall see him as he is. And every man that hath this hope in him, purgeth himself, ev…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (287/335)

Hebrews continues by contrasting angels and the promised “rest,” emphasizing Christ’s suffering and priesthood, urging steadfast faith and daily exhortation to avoid an evil unbelieving heart and failing to enter rest.

The .iij. Chapter. Wherefore wholy brethren, partakers of the celestial callinge, consider the ambassador and high priest of our profession Christ Iesus, being faithful to him that sent him, even as was Moses in all his house. And this man was counted worthy of more glory than Moses: Inasmuch as he which hath prepared the house, hath most honour in the house. Every house is prepared of some man. But he that ordained…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (288/335)

Hebrews chapter 4-5 urges readers to strive to enter God’s rest and describes God’s word as piercing judgement, then introduces Jesus as a compassionate high priest and warns against immaturity in doctrine.

There remaineth therefore yet a rest to the people of God. For he that is entered into his rest doth cease from his own works, as God did from his. Let us study therefore to enter into that rest, lest any man fall into such an ensample of unbelief: for the word of God is quick, and mighty in operation, and sharper than any two edged sword: and entereth through, even unto the dividing a sunder of the soul and the spi…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (290/335)

The passage argues that Jesus’ priesthood replaces the Aaronic law-priesthood: Melchizedek-like, lasting forever, offering once, and enabling believers to approach God and be saved through intercession.

rise, after the order of Melchisedech, and not after the order of Aaron? Now no doubt, if the priesthood be translated, then of necessity must the law be translated also. For he of whom these things are spoken, pertaineth unto another tribe, of which, never man served at the altar. For it is evident that our lord sprung of the tribe of Iuda, of which tribe spake Moses nothing concerning priesthood. And it is yet a …

Sin, guilt, and repentance

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Koran (Al-Qur'an) secondary

The Diary of Samuel Pepys primary

The Odyssey of Homer primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary

The first New Testament printed in English primary