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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE GOSPEL OF JOHN

CHAPTER ONE:
THE WORD BECAME FLESH

[The Father’s Spokesman]

John 1:1-3a – The Divine Word as Creative Agent

JN1:1 In [the] beginning 1 [Proverbs 8:22 LXX] the Word 2 existed 3, and the Word faced toward The God, 4 [Exodus 4:16 LXX] and the Word was divine. 5

1

In the beginning: Or, PME: at the beginning; NEB: when all things began; BAR: when the world began. The phrase in Greek is from the Septuagint at Genesis 1:1 and refers to the creation of the Sky (heaven/atmosphere) and the Earth. A similar Greek phrase also occurs at Proverbs 8:22, 23 with regard to the creation of Wisdom (Sophia). The phrase is also rendered, “Originally.” (RHM)

2	Word: Or, Logos. The Greek is LOGOS [Strong’s Exhaustive Concordance #3056] as a familiar word in Greek philosophy though Jewish scribes (and later “apostolic fathers”) saw the same in various psalms. LOGOS is something like Spokesman or Mouthpiece. Compare the idea in Exodus 4:14-16.

3

Existed: Or, was; BAR: was already there. That is, the Word was present already when the creation of Genesis 1:1 occurred. Something similar is seen by Wisdom (= Logos) in Proverbs 8:22-30. It could also be said of the angelic “sons of God” that they were also present at this time according to Job 38:4-8.

4

Faced toward: Or, MON: KJV: with; MON: was face to face with God; KNX: abiding with. In this rendering blue letters indicate a phrase or important word borrowed from the Hebrew Bible. The Greek here is pros ton theon and is identical to Exodus 4:16 where Moses faces Yahweh to receive words to be related to Aaron, his Mouthpiece. The Greek PROS is usually rendered “with” here but it also is translated “toward” as in one facing toward another to receive commandment or orders. If, as some people suppose, the Word was not a person but God’s own Message, it is unlikely it would be described as PROS TON THEON [toward The God]. Rather, it would be APO [from] or EK [out of] The God.

5

Divine: Or, KJV: God; GDS: divine; MOF: divine. The Greek is KAI THEOS EN HO LOGOS. This THEOS (god) is not the same as TON THEON (The God) of the former phrase. The Greek, unlike English and other languages, only has the definite article (HO = the). When the article occurs it indicates a specific thing; when it is lacking (anarthrous) it means one of many or a type. Many view THEOS here as an adjective describing a quality of the Logos. More than a dozen translators have rendered this “a god” whereas another half dozen have used “divine.” Some Trinitarian scholars give a severe paraphrase here: BAR: and the nature of the Word was the same as the nature of God; NEB: what God was the Word was. These do not solve the problem but create even greater mystery and confusion. The argument between Trinitarians and Unitarians will continue as it has in the past.

JN1:2 This [Divinity] 6 existed in [the] beginning [Genesis 1:1 LXX] with The God.

6

Divinity: Or, the same, he was, he existed with. Implied by the Greek for HOUTOS or “this (one)”. This same one described as THEOS in the former phrase. Though a few insist HOUTOUS [HAUTOU] must be rendered “it” the word is used by John below for “him.” [John 1:7, 11, 12] Most versions use “him” throughout.

JN1:3a All things came into existence by the agency of 7 [the divine Word] 8 and apart from 9 [the Word] 10 nothing came into existence.

7	Agency of: The Greek is the simple DI which is either translated “by” or “through,” either indicating an agent or instrument used by another. (Compare Hebrews 1:2, 3) This LOGOS is likely the “master-worker” of Proverbs 8:30.

8	Divine word: Implied as in verse 2.

9

Apart from: Or, without whom, without him. The allusions to Genesis 1:1 and Proverbs 8:22 would imply the Logos was the first of The God’s creations. It was then by means of this agency or instrumentality that everything else – heavenly (angelic) or earthly – was also created. The Logos becomes thus “the only (directly) begotten Son.” (John 1:14, 18) Paul teaches the same in Colossians 1:15, 16 regarding the “wisdom of The God.” (1 Corinthians 1:24) See notes on John 1:18 and MONOGENES.

10

The Word: Or, him. The Greek is AUTOU [Strong’s Exhaustive Concordance #846] and may be rendered “it” or “him”. Those who think “the Word” as the Message of God prefer “it”, while most scholars agree it ought to be “him.” [KJV, TCN, GDS, PME, LAM, KIT, NWT, NJB, NRSint, RHM, BAS, DAR, WEB, WEY, YLT.

John 1:3b-5 – Life and Light

JN1:3b What came into existence JN1:4 by [the Word’s agency] was Life, 11 and this Life was the illumination of humans.

11	Life: The Greek is ZOE and a form of the word occurs over 50 times in John. “Life” occurs 539 times in the Bible. In Greek it is the name for Eve.

JN1:5 And the Light 12 continues to shine in the darkness 13 without the darkness over-powering it.

12	Light: The Greek is PHOS and occurs over 300 times in the Bible and 24 times in John. Light is a metaphor for truth and righteousness.

13	Darkness: Greek SKOTIA. The opposite of truth and righteousness, that is a state of lies and unrighteousness. The metaphor infers the dark side of Satan or that alienated from God. (Compare John 3:19; 8:12; 12:35, 46; 1 John 1:5, 6; 2:8, 9, 11)

John 1:6-8 – John, A Witness Of The Light

JN1:6 There was a man sent forth from God. His name was John. 14

14	John: Meaning “Gift of God” and among the most popular male names in the western world: Juan, Ivan, Yves, Sean, Shawn, etc.

JN1:7 John came as a witness, 15 to give evidence about the Light, that all people might believe 16 because of his testimony.

15	Witness: Greek = MARTYRIAN occurs about 50 times in John. A “martyr” is one who testifies, and who provides evidence in matter.

16	Believe: This is the thrust of John’s Gospel, to arouse belief or faith in Jesus as the Son of The God. (John 20:31) The Greek is PISTEUSOSIN (“might believe”) and occurs over 80 times in John.

JN1:8 John was not that Light, but he was meant to give evidence regarding that Light.

John 1:9-13 – Response to the True Light

JN1:9 The true Light that illuminates every person was about to enter the world of humankind. JN1:10 He entered the world of humankind, and the Cosmos 17 came into existence by his agency, but the world of humankind did not recognize 18 him.

17	World of humankind: The Greek is KOSMON and refers to that arrangement which is ordered among mankind as a whole. John uses it over 80 times whereas the Synoptics only about a dozen and a half.

18	Not recognize: Or, “not know him” as foretold by Isaiah 53:1, 2.

JN1:11 He came to his own 19, but his own did not accept him.

19	Own: Israel specifically, but perhaps humankind as the “Son of Humankind” is related to them.

JN1:12 But, to everyone 20 who did accept 21 him he authorized 22 to become children 23 of God, because they believed in his name.

20	Everyone: Or, as many as. The Greek is HOSOI. Compare Romans 8:14 and 1 John 5:1. It appears open-ended with no limitation as to the number who might be thus “authorized.”

21	Accept: Or, “receive” and infers the hearing of Jesus’ teachings and then following him as a disciple.

22	Authorized: Or, gave power to, the right to, the privilege of, empowered. Humans are not automatically children of God by birth due to inherited sin traceable to Adam. Any who would become children of God must first “receive” Christ and accept his teachings.

23	Children: A spiritual sonship or childhood is a theme of John’s found also in his letters. Paul teaches the same. (Romans 8:1ff) See Nazarene Principles 2000 on the First Principle – God’s Fatherhood.

JN1:13 These were born, 24 not from blood – that is, from a fleshly desire, or a male desire – but from God. 25

24	Birth: Or, sons. A spiritual begettal or God-birth. Compare John 3:3-8 and 1 John 2:29; 3:9; 4:7; 5:1, 4, 18 with Romans 8:14 and 1 Peter 1:3, 23; 2:2; James 1:18. The key to it is faith.

25	From God: Though Jesus authorizes, the birth is actually from his Father, God.

John 1:14-18 – Only-begotten God Explains the Father

JN1:14 So the Word became flesh 26 and tented 27 among us, and we viewed his glory – a glory 28 like that of a father’s only-begotten 29 son. [This Son] was brimming with unmerited favor 30 and truth. 31

26

Became flesh: Or, made flesh. Jesus became a perfect human, a true anthropoid. (Romans 5:14, 18, 19) Compare Philippians 2:6, 7 and Hebrews 5:7. He was not a spirit inhabiting a fleshly body as an illusion. (1 John 1:1-3) Nor, is he ever called a god-man though THEOS-ANTHROPOS is an easy construction to create. It is clear from John’s Gospel that the phrase “the Word became flesh” did not mean that Jesus first came into existence at his human birth [conception] for the beloved apostle surely teaches his pre-existence. See notes beginning at John 1:15. See Biblical Articles under the subject of pre-existence.

27	Tented: Or, resided, dwelt, pitched his tent, lived among.

28	Glory: This “glory” (DOXA) was not that of God (Isaiah 42:8; 48:11) but of the only son of a father. (John 17:5)

29	Only-begotten: The Greek is MONOGENOUS, that is the only one genetically related to, monogenetic. Compare Luke 8:42; John 1:18; 3:16, 18; Hebrews 11:17; 1 John 4:9.

30	Unmerited favor: The Greek is CHARITOS [charity] is rooted in “favor” and here means a kindness [charity] which is not deserved. The Latin is GRATIA and so a Spanish translation is gracias. The occurrences of the word in John are all in this immediate context.

31	Truth: The Greek is ALETHEIA [the name Aletheia]. It occurs 247 times in the Bible and 25 times in John more often than any other book in the Christian Bible.

JN1:15 John gave evidence regarding him. [John is the one who] cried aloud, saying: “The one who follows me ranks ahead of me, because he existed before 32 me.”

32

Existed before: Or, WMS: he existed before me; KNX: he was when I was not; PME: he exited before I was born. The Greek is EMPROSTHEN [in front] MOU [of me] GEGONEN [existed; has come to be]. An inference to the heavenly pre-existence of Jesus. John is the only Gospel to do this. (Compare notes on John 8:58; 17:5) However, there are suggestions of pre-existence in Matthew, Mark and Luke. See the key word pre-existence in these Gospel notes.

JN1:16 Because we 33 received from his fullness unmerited favor added to more unmerited favor.

33	We: John’s commentary. He uses the full name “Jesus Christ” twice (John 17:3). Matthew does this three times, Mark once, and Luke not at all.

JN1:17 For the Law was given through Moses, but unmerited favor and truth existed by means of Jesus Christ. JN1:18 No one has ever seen God. 34 The only-begotten god, 35 favored by the Father, explains 36 Him.

34	Seen God: A statement which agrees with Exodus 33.20. (John 6:46; 1 John 4:12)

35

Only-begotten god: Or, KJV: the only begotten Son; MON: God, only begotten; MOF: the divine One, the only Son. Most modern versions agree THEOS should occur here. There are two Gods in the verse: the one no one as ever seen (the Father), and the “only-begotten god.” This is similar to verse 1 which also had two gods: “The God” of phrase b and “a god” of phrase c. Two Gods is shown in Psalm 45:6, 7 and Hebrews 1:8, 9. The Greek MONOGENES (mono/only) + genes) infers the Son is “monogenetic” that is unique and one of a kind, the only one genetically related to the Father. [Proverbs 8:22-30] Some versions biased to the Trinity corrupt the translation with “the Unique One, the Divine One” [BAR].

36	Explains: The Greek is EXEGESATO [Strong’s Exhaustive Concordance #1834] from which comes exegete or exegesis, a teacher or one who explains a subject, particularly theological. This is the function of the Word.

John 1:19-28 – A Desert Voice

JN1:19 And this is John’s testimony when the Jews 37 sent forth priests and Levites from Jerusalem, asking him: “Who are you?” 38

37

Jews: This is an official visit. The Baptist’s preaching in the wilderness of Jordan has stirred the whole land and they were sent to ascertain his character. John uses the word “Jew” 70 times more than all the Gospels and Paul put together. The Book of Acts mentions them by name 73 times. The Synoptics use the designation “Jew” six times each. By the time of John’s writings Christians had moved further and further away from their Jewish roots. Often when John uses “Jews” he does not mean the whole nation of Israel, but the Jewish hierarchy, or leadership.

38	Who are you: A strange question until one considers the Messianic expectations among the Jews in anticipation of the fulfillment of Daniel 9:24-27. Note the Baptist’s first response.

JN1:20 And he confessed without denying: “I am not the Christ.” JN1:21 And they asked him: “What, then? Are you Elijah?” 39 [Malachi 4:5] And he said: “I am not.” “Are you The Prophet?” 40 [Deuteronomy 18:15] And John answered: “No!”

39	Elijah: Expectation of the fulfillment of Malachi 4:5 (3:22) and the appearance of the prophet Elijah before the Day of Yahweh. The question demonstrates these extreme Messianic expectations.

40	The prophet: Moses foretold such a “prophet” in Deuteronomy 18:15, 18.

JN1:22 Therefore they said to him: “Who are you? so that we may report to those 41 who sent us. What are you claiming about yourself?”

41	Those: The Jewish chief priests or Sanhedrin, probably with a series of questions like those posed to the Baptist.

JN1:23 He said: “I am a voice crying aloud in the desert, ‘Make the way of YHWH’s straight,’ 42 [Isaiah 40:3] even as Isaiah the prophet said.”

42	A voice: (Blue letters indicate a quotation.) The Baptist’s answer is to quote Isaiah 40:3 in the Greek LXX version.

JN1:24 These sent were from the Pharisees. 43

43	Pharisees: One of the major sects of the Jews mentioned 90 times in the Gospels.

JN1:25 And they questioned him, asking: “Why are you baptizing 44 if you are not the Christ or Elijah or The Prophet?”

44

Baptizing: Total immersion or submersion in water, thus the need of a river deep enough to accomplish this. (John 1:31; 3:22, 23, 26; 4:1, 2; 10:40) The Essenes performed a type of baptism. Regarding the question a commentary states: “The Pharisees taught dogmatically that no prophet after Moses, had any right to initiate new rite for Israelites… saw no reason for John to… Why not allow the One he introduced to do that job?… Though intellectually preparing they were not spiritually perceptive, they would have known that John, in the spirit and power of Elijah, was preparing the way of the Messiah. John passed over the explanation, indirectly answering his ministry was associated with that of ‘the One (who is) among you, whom you know not’. His mission was not to argue but to point to the Christ.” (The Complete Biblical Library)

JN1:26 John answered: “I baptize in water. Among you now there stands One 45 whom you do not recognize,

45	Stands one. The Baptist is already aware this One is present among the Jews.

JN1:27 the One following me, whose sandal I am not worthy 46 to remove.”

46	Worthy: The Baptist must be aware his appointment is much less than that of Messiah.

JN1:28 This all occurred in Bethany 47 across the Jordan, where John baptized.

47	Bethany: A small town called Bethabara by Origen in the third century. The KJV follows this. It is not the same village outside of Jerusalem where Lazarus lived. (John 11:19)

John 1:29-34 – Testimony Regarding the Lamb

JN1:29 The next day John saw Jesus 48 approaching, and he said: “See, the Lamb 49 of God that takes away the sin 50 of the world of humankind!

48

Jesus: The Greek name is IESOUN and the article precedes it, “Jesus.” It means “Yah saves” or the traditional “Salvation of Jehovah.” The One who was standing among the Jews already as declared the previous day. It is somewhat unique in John that when the name Jesus occurs it is literally “the Jesus” [TON IESOUN].

49	Lamb: A designation John loves particularly in Revelation (31 times). Borrowed from Exodus chapter 12, Leviticus chapter 14, and Isaiah chapter 53. (Leviticus 4:32; 1 Corinthians 5:7; 1 Peter 1:18-20)

50	Sin: This Lamb is a sin-offering as Isaiah 53:7, 12 has it.

JN1:30 This is the One about whom I said, ‘The one who follows me ranks ahead of me, because he existed before me.’ 51

51	He existed before me: Compare notes on John 1:15, 27 where the same phrase occurs. Regarding the pre-existence of the Son see the Biblical Article Did Christ Have a Pre-existence? In Nazarene Commentary 2000©. See notes on John 17:5. [John 8:58]

JN1:31 And I did not recognize him, but to manifest him to Israel I came baptizing 52 in water.”

52	Baptism: The divine purpose behind John’s baptism.

JN1:32 John further testified: “I saw the Pneuma 53 – like a dove 54 – descending from the sky 55 and it remained upon him.

53

Pneuma: The literal Greek word most often translated “spirit.” It means “breath” or “wind” and infers the movement of air, a pressure or force exerted by the mind of The God to accomplish His will. Because the word “spirit” has come to mean “ghost” or an invisible entity (being) we opt for a literal transliteration as in the case of Hades, etc. On Pneuma see notes on 1 Corinthians 2:16 in Nazarene Commentary 2000©.

54

Dove: The bird Noah sent out in Genesis 8:8-11 that has become a symbol of peace. All the gospels mention this “dove.” (Matthew 3:16; Mark 1:10; Luke 3:22) Luke has it “bodily shape” of a dove. The Pneuma is invisible, like a breath or wind (John 3:7, 8), and thus requires a visible manifestation. The Pneuma is likened to water, breath, and fire, non-personal abstractions.

55	Sky: Or, “heaven” where birds fly. (Genesis 1:20) The word “heaven” is used in as many as ten different ways in the Bible.

JN1:33 And I had not recognized 56 him, but the One 57 who sent me baptizing in water said to me, ‘Upon whoever you see the Pneuma descending and remaining, this is the one baptizing in holy Pneuma 58.’

56	Recognized: The Baptist was a kinsman of Jesus and surely he means here though knowing Jesus personally had not realized earlier he was the foretold Messiah. This must speak well for Jesus not to have spoken of his birth or in any way bragged about his heritage.

57	One: Inferring God the Father.

58

Holy Pneuma: Or, “holy spirit.” Some who personalize the PNEUMA render it “Holy Spirit.” The complete phrase occurs 106 times and only three times in the Hebrew Bible. (Psalm 57:11; Isaiah 63:10, 11) John only uses the phrase three times. Luke is the theologian of the spirit for he uses “holy spirit” 54 times.

JN1:34 And I saw, and I have testified 59 that this one is the Son of God. 60” [Psalm 2:6]

59	Testified: This is all any witness can do: relate what he observed or heard. This witness is willing to die for his convictions and does so about six months later.

60

Son of God: This complete designation does not occur in he Hebrew Bible though it is strongly indicated by Psalm 2.6, the son of Yahweh. (Compare Psalm 89:26 with Hebrews 1:5 and 2 Samuel 7:14.) Note Paul’s arguments on this Son. (Hebrews 1:5; 5:5; 8:1) Paul also quotes Psalm 2:7 in the Jewish synagogue at Acts 13:33. Peter quotes the verse in prayer at Acts 4:24-27.

John 1:35-51 –The First Disciples

JN1:35 The next day John was standing with two of his disciples, 61

61	Disciples: John has his own disciples or pupils who follow him as their teacher. The word occurs most often in John (63x).

JN1:36 and as he watched Jesus approaching, he declared: “Behold, the Lamb of The God!” JN1:37 And the two disciples listened to him, and so they followed 62 Jesus.

62	They followed: The Baptist’s purpose was to prepare such disciples but it must be a test of his own affections and pride to see his own disciples immediately leave him to follow another. Here is the absolute beginning of what becomes called “Christianity” the very first of the disciples of Jesus.

JN1:38 But, turning Jesus saw them following and said: “What are you seeking?” 63 They answered “Rabbi, (which is translated, Teacher) where are you staying?”

63	Seeking: The very first words of Jesus presented in red text. These men are seekers and surely they will find. They respond purely because of John’s words.

JN1:39 He said to them: “Come, and see.” Therefore they went and saw where he stayed, and they remained with him that day. It was about the tenth hour. 64

64	Tenth hour: Four PM. The first week of John’s account records each day.

JN1:40 One of the two 65 was Andrew 66 the brother of Simon Peter who had heard what John said and followed [Jesus].

65	One of the two: Interestingly, one remains unnamed for unknown reasons.

66

Andrew: The first named disciple of the Master. He is the brother of Peter and is listed near the top of the apostolic lists, second in Matthew 10:2 and fourth in Acts 1:13. He is from Bethsaida and is the one who found the little boy with the fish for feeding the multitude. (See also Matthew 4:18; Mark 1:16, 29; 3:18; 13:3; Luke 6:14; John 1:44; 6:8; 12:22)

JN1:41 [Andrew] first found 67 his own brother, Simon, and said to him: “We have found the Messiah” 68 [Daniel 9:25] (which translated means, Christ).

67	First found: The very first case of Christian evangelism. Andrew’s first fruitage was his own brother. One may begin in one’s own family when seeking interest. The accounts in Matthew explain these are fishermen.

68	Messiah: The word is drawn from Psalm 2:1 and Daniel 9:25, 26. It means, “Anointed.” The idea occurs about 20 times in the Bible though the actual word appears only here and in John 4:25. (Compare Leviticus 4:5; Psalm 45:7; Isaiah 11:1 Targum.)

JN1:42 Andrew led Simon toward Jesus. Looking at Simon, Jesus said: “You are Simon the son of John. You will be called Cephas” 69 –which is translated Peter).

69

Cephas: Aramaic (Keh-pha) for “rock” or “stone.” This name occurs again only in Paul’s letters. (1 Corinthians 1:12; 3:22; 9:5; 15:5; Galatians 1:18; 2:9, 11, 14. “Peter” is named five different ways: in Matthew 10:2, “Simon, the one called Peter”; in Matthew 16:16, “Simon Peter”; in Acts 15:14, “Symeon”; in John 1:42, “Cephas”; and most frequently “Peter,” as in Matthew 14:28. The named Peter occurs 190 times, most often in Acts but vanishes after the 15th chapter.

JN1:43 The next day Jesus wished to leave for Galilee. 70 So he found 71 Philip 72 and said to him: “Follow me.”

70	Galilee: The place name occurs 78 times in the Bible. It is a region, which according to Josephus contained 204 towns, the smallest with 15,000 in population, making the total region contain three million.

71	Found: Perhaps indicating a previous acquaintance.

72

Philip: Meaning, “Horse-lover” the name occurs 39 times in the Christian Bible most often in John (12x). (See Matthew 10:3; Mark 3:18; Luke 6:14) The first recorded instance of the Nazarene calling a disciple to follow him. Philip is usually associated with Nathanael indicating they may have been close friends.

JN1:44 But Philip was from Bethsaida, from the town of Andrew and Peter. JN1:45 Philip found Nathanael, 73 telling him: “We have found the one of whom Moses 74 wrote – in the Law and the Prophets 75 – Jesus, the son of Joseph, 76 from Nazareth.” 77

73	Nathanael: Only John calls him such. (John 1:45-49; 21:2) From Cana his name means “God has given” is called Bartholomew elsewhere. (Matthew 10:3; Mark 3:18; Luke 6:14; Acts 1:13)

74	Moses: Likely referring to at least Deuteronomy 18:15ff and the foretold “prophet.”

75	Prophets: Including Isaiah chapter 53, Daniel chapter 9 and hundreds of other examples.

76	Son of Joseph: Some might find this unusual for John (John 6:42). Only Luke also uses the designation. (Luke 3:24, 30; 4:22)

77

Nazareth: Thus, the designation Nazarene. The place name occurs about a dozen times. (Matthew 2:23; 4:13; 21:11; Mark 1:9; Luke 1:26; 2:4, 39, 51; 4:16; Acts 10:38) Many feel it was a small, insignificant town, however new evidence indicates a populous region with a sophisticated Romanized town near by.

JN1:46 But Nathanael said to him: “Is anything good 78 able to come out of Nazareth?” Philip said to him: “Come and see.” 79

78	Anything good? Perhaps indicating the insignificance of the little town; or, a reference to that town from which Messiah was to come, Bethlehem.

79	Come and see: The best answer to the skeptic – bring him to Christ.

JN1:47 Jesus saw Nathanael approaching and spoke regarding him: “Look, truly an Israelite without deceit.” 80

80	Without deceit: A startling statement indicating a guileless person without an agenda.

JN1:48 Nathanael said to him: “How do you know me?” Jesus answered: “Before Philip sounded you out under the fig tree, I saw you.” 81

81

Fig tree: This may be read in other ways. Here it implies a previous knowledge of him of which he was not aware. Others make the point some action or attitude which occurred under a certain fig tree. See the next verses. Whatever, the actual facts are unknown. The Nazarene indicates how discerning he is, an attribute manifest later in the Gospels. Only a person very interested in others will be this alert to what others do and think.

JN1:49 Nathanael answered him: “Rabbi, you are the Son of The God! 82 You are King of Israel.” 83

82	Son of the God: The basic confession to gain everlasting life. (1 John 4:15)

83	King: The first one to recognize this royal position and call him King. (Psalm 2:1, 6)

JN1:50 Jesus answered: “You believe because I said I saw you underneath the fig tree? Greater things than these you will see.” JN1:51 And Jesus continued saying to him: “I tell you this truth: you will see The Celestialum opened and the angels 84 of The God ascending and descending to the Son of Humankind” 85 [Genesis 28:12; Daniel 7:13]

84	Angels: This complete phrase is from Genesis 28:12 about Jacob’s ladder.

85	Son of Humankind: Jesus introduces this phrase identifying him with Daniel 7:13 and the ascension of the Messiah to heaven. The designation occurs 83 times in the Gospels and a handful of times in Acts, Hebrews, and Revelation.

Review Questions on Chapter One