21. Respondit Iesus, et dixit 21. Jesus answered and said to eis: Unum opus feci, et omnes them: One work I have done; miramini. and you all wonder: 22. Propterea Moyses dedit 22. Therefore Moses gave you vobis circumcisionem: (non circumcision (not because it quia ex Moyse est, sed ex is of Moses, but of the patribus) et in sabbato fathers); and on the sabbath‐ circumciditis hominem. day you circumcise a man. 23. Si circumcisionem accipit 23. If a man receive homo in sabbato, ut non circumcision on the sabbath‐ solvatur lex Moysi: mihi day, that the law of Moses may indignamini quia totum hominem not be broken; are you angry sanum feci in sabbato? at me because I have healed the whole man on the sabbath‐ day? 21‐23. He proceeds to show by sober reasoning, that they ought not to blame Him for having healed the man on the Sabbath. The *one work* of verse 21 is the healing of the man on the Sabbath day (v. 9, 16). Some prefer to connect “propterea” with verse 21: “and you all wonder on account of it.” But it is better to connect it, as in the Vulgate, with what follows. The sense is: it was on this account Moses gave you circumcision; namely, because it had been handed down from the Patriarchs (Gen. xvii. 10), not because it was properly a part of the law. If then a man may receive circumcision on the Sabbath, _and yet_ the law regarding the observance of the Sabbath is not violated thereby, are you angry with Me because, doing the will of God, I made a man whole, both body and soul, on the Sabbath? In this explanation, “ut” (ἵνα) is ecbatic, denoting a consequence. See Gen. xxii. 14; John x. 17; Apoc. xiii. 13. Others, however, give the particle its ordinary telic force, and explain thus: If then a man may receive circumcision on the Sabbath, _in order that_ the law commanding circumcision to be performed on the eighth day be not violated, are you angry, &c.? Both explanations are probable, and leave the argument unchanged. 24. Nolite iudicare secundum 24. Judge not according to the faciem, sed iustum iudicium appearance, but judge just iudicate. judgment. 24. *According to the appearance*; _i.e._, take no account of persons, but judge according to the merits of the case. 25. Dicebant ergo quidam ex 25. Some therefore of Ierosolymis: Nonne hic est Jerusalem said: Is not this he quem quaerunt interficere? whom they seek to kill? 26. Et ecce palam loquitur, et 26. And behold he speaketh nihil ei dicunt. Numquid vere openly, and they say nothing cognoverunt principes quia hic to him. Have the rulers known est Christus? for a truth that this is the Christ?