THE BIGGEST DECEIT IN THE ROMANTICISED VERSION OF CHRISTIANITY

THE BIGGEST DECEIT IN THE ROMANTICISED VERSION OF CHRISTIANITY IS THIS GARGUNTUAN GOSPEL ACCORDING TO JOHN BUT IS REALLY A LIE THAT WAS WRITTEN BY JESUIT THEOLOGIANS AND HOISTED ON A FISHERMAN NAMED JOHN

No apostle could have known the philosophy, theology and metaphysics embedded in this masterpiece. The language, the syntax, the allegory and the metaphors could never have been written by any fisherman nor matched by what is found in the Epistles of John the beloved apostle.

1 ¶ In <en> the beginning <arche> was <en> the Word <logos>, and <kai> the Word <logos> was <en> with <pros> God <theos>, and <kai> the Word <logos> was <en> God <theos>. (KJV)

 1 ¶ In the beginning was the Word, and the Word was with God, and the Word was God. (RSV)

Pr 8:22-23,30; Joh 17:5; Php 2:6; Col 1:17; 1Jo 1:1-2; 5:7; Re 1:2; 19:13

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People's New Testament Commentary:

 The Beginning of Christ's Ministry

SUMMARY OF JOHN 1: The Word Made Flesh. The Witness of John. John's Disciples Pointed to Christ. The Lord Calls His First Disciples. An Israelite Indeed.

  In the beginning was the Word, etc. The first fourteen verses are introductory. In order to set at rest all controversy the Divine nature of Jesus, John glances, in the first three verses, back to the beginning, recorded in Genesis, and affirms: (1) That he who was afterwards manifest as the Christ existed before creation began; (2) that he was present with God; (3) that he was divine; (4) that he was the Word; (5) that by or through him were all things made that were made (Joh 1:3). The first chapter of Genesis helps us to understand its meaning. God said, "Let there be light" [Ge 1:3], "Let there be a firmament" [Ge 1:6], "Let the earth bring forth" [Ge 1:11], etc., and it was done. God exhibits his creative power through the Word, and manifests his will through the Word. There are mysteries belonging to the divine nature and to the relation between the Son and the Father that we have to wait for eternity to solve. They are too deep for human solution, but this is clear: that God creates and speaks to man through the Word. As we clothe our thoughts in words, God reveals his will by the Word, and when that Word is clothed in flesh, as the Teacher of men, we recognize it as Jesus Christ.

 2 The same <houtos> was <en> in <en> the beginning <arche> with <pros> God <theos>. (KJV)

 2 He was in the beginning with God; (RSV)

Ge 1:1

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 3 All things <pas> were made <ginomai> by <dia> him <autos>; and <kai> without <choris> him <autos> was <ginomai> not <oude> any thing <heis> made <ginomai> that <hos> was made <ginomai>. (KJV)

 3 all things were made through him, and without him was not anything made that was made. (RSV)

Ps 33:6; Joh 1:10; Eph 3:9; Col 1:16; Heb 1:2; Re 4:11

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 4 In <en> him <autos> was <en> life <zoe>; and <kai> the life <zoe> was <en> the light <phos> of men <anthropos>. (KJV)

 4 In him was life, and the life was the light of men. (RSV)

Joh 5:26; 8:12; 9:5; 12:35,46; 1Jo 5:11

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People's New Testament Commentary:

   In him was life. He had life in himself, and hence is a fountain from whence life flows to man. Death could not hold him, because in him is life, and he became "the Resurrection and the Life" [Joh 11:25] for us.

  The life was the light of men. The life that Christ bestows enlightens men. He is the Light of the World [Joh 8:12; 9:5]. His light chases away the darkness of the earth, though, when John wrote, the darkness did not receive it. Men, in darkness, had eyes and saw not. All history demonstrates that Christ is the Light of the World; every redeemed soul recognizes the fact.

 5 ¶ And <kai> the light <phos> shineth <phaino> in <en> darkness <skotia>; and <kai> the darkness <skotia> comprehended <katalambano> it <autos> not <ou>. {comprehended: or, did not admit, or, receive} (KJV)

 5 ¶ The light shines in the darkness, and the darkness has not overcome it. (RSV)

Joh 3:19

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 6 There was <ginomai> a man <anthropos> sent <apostello> from <para> God <theos>, whose <autos> name <onoma> was John <Ioannes>. (KJV)

 6 There was a man sent from God, whose name was John. (RSV)

Mal 3:1; Mt 3:1; Lu 3:2; Joh 1:33

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People's New Testament Commentary:

   There was a man sent from God. The writer now speaks of a witness to the Light, John, a man sent from God [Joh 1:7,8]. He was called to his work from his mother's womb [Lu 1:13-17].

 7 The same <houtos> came <erchomai> for <eis> a witness <marturia>, to <hina> bear witness <martureo> of <peri> the Light <phos>, that <hina> all <pas> men through <dia> him <autos> might believe <pisteuo>. (KJV)

 7 He came for testimony, to bear witness to the light, that all might believe through him. (RSV)

Ac 19:4

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People's New Testament Commentary:

   The same came for a witness, to bear witness of the Light. John came, not so much as a reformer, as a witness. His work, as declared by Malachi, was to be a messenger to go before the Lord [Mal 3:1]. In all his preaching he testified of Christ. He pointed his own disciples to Jesus.

 8 He was <en> not <ou> that <ekeinos> Light <phos>, but <alla> was sent to <hina> bear witness <martureo> of <peri> that Light <phos>. (KJV)

 8 He was not the light, but came to bear witness to the light. (RSV)

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People's New Testament Commentary:

   He was not that Light, but was sent to bear witness. An early heretical sect held that John the Baptist was the Messiah. The apostle is explicit, in order to correct this error.

 9 That was <en> the true <alethinos> Light <phos>, which <hos> lighteth <photizo> every man <pas> <anthropos> that cometh <erchomai> into <eis> the world <kosmos>. (KJV)

 9 The true light that enlightens every man was coming into the world. (RSV)

Isa 49:6; Joh 1:4; 1Jo 2:8

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People's New Testament Commentary:

   That was the true Light, which lighteth every man that cometh into the world. The Revision reads, "There was the true light, even the light which lighteth every man, coming into the world." Grammatically, both in the Greek and the English, coming may belong to the light, or every man. We believe that it should agree with light. That was the true or real Light who, when he comes into the world, enlightens every man. Jesus says (Joh 12:46), "I am come a light into the world."

 10 He was <en> in <en> the world <kosmos>, and <kai> the world <kosmos> was made <ginomai> by <dia> him <autos>, and <kai> the world <kosmos> knew <ginosko> him <autos> not <ou>. (KJV)

 10 He was in the world, and the world was made through him, yet the world knew him not. (RSV)

Joh 1:3; Heb 1:2; 11:3

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People's New Testament Commentary:

The tenth verse declares: (1) That he  was in the world, (2) the world was made by him, (3) it did not recognize him. The next verse states (1) that he came, personally, to his own. He took upon himself a fleshly form and came to the race to which he was united by fleshly ties; (2) his own received him not. The world is humanity in general, which knew him not; his own is the Jewish nation, who received him not.

 11 He came <erchomai> unto <eis> his own <idios>, and <kai> his own <idios> received <paralambano> him <autos> not <ou>. (KJV)

 11 He came to his own home, and his own people received him not. (RSV)

Lu 19:14; Ac 3:26; 13:46

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 12 But <de> as many as <hosos> received <lambano> him <autos>, to them <autos> gave he <didomi> power <exousia> to become <ginomai> the sons <teknon> of God <theos>, even to them that believe <pisteuo> on <eis> his <autos> name <onoma>: {power: or, the right, or, privilege} (KJV)

 12 But to all who received him, who believed in his name, he gave power to become children of God; (RSV)

Isa 56:5; Ro 8:15; Ga 3:26; 2Pe 1:4; 1Jo 3:1

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People's New Testament Commentary:

   But as many as received him, to them gave he power to become the sons of God. The Revision reads, "children of God," which is better. While the nation rejected him, some received him. To such as receive him in every age he gives power to become the children of God. The manner in which he is received is given:

  Even to them that believe on his name. It is not declared that they are made children by believing, but to the believer he gives the "power to become" a child. When one believes in Christ, his faith becomes a power to lead him to yield himself to God and to receive the Word into his heart.

 13 Which <hos> were born <gennao>, not <ou> of <ek> blood <haima>, nor <oude> of <ek> the will <thelema> of the flesh <sarx>, nor <oude> of <ek> the will <thelema> of man <aner>, but <alla> of <ek> God <theos>. (KJV)

 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. (RSV)

Joh 3:5; Jas 1:18; 1Pe 1:23

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People's New Testament Commentary:

   Who were born, not of blood, nor of the will of the flesh. The Jews prided themselves on being Abraham's children, and trusted in their blood for salvation. To be a son of God is not a fleshly birth at all, but the spirit of the subject is "born of God." In Joh 3:1-8, the Savior explains this birth more particularly,

 14 And <kai> the Word <logos> was made <ginomai> flesh <sarx>, and <kai> dwelt <skenoo> among <en> us <hemin>, (and <kai> we beheld <theaomai> his <autos> glory <doxa>, the glory <doxa> as <hos> of the only begotten <monogenes> of <para> the Father <pater>,) full <pleres> of grace <charis> and <kai> truth <aletheia>. (KJV)

 14 And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. (RSV)

Isa 40:5; Mt 1:16,20; 17:2; Lu 1:31,35; 2:7; Joh 2:11; 11:40; Ro 1:3; Ga 4:4; Col 1:19; 2:3,9; 1Ti 3:16; Heb 2:11,14,16-17; 2Pe 1:17

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People's New Testament Commentary:

   And the Word was made flesh, and dwelt among us. The Word assumed a human form and became incarnate as the child of Mary.

  We beheld his glory. His Divine glory. See Lu 9:32; Joh 2:11.

 15 ¶ John <Ioannes> bare witness <martureo> of <peri> him <autos>, and <kai> cried <krazo>, saying <lego>, This <houtos> was he <en> of whom <hos> I spake <epo>, He that cometh <erchomai> after <opiso> me <mou> is preferred <ginomai> before <emprosthen> me <mou>: for <hoti> he was <en> before <protos> me <mou>. (KJV)

 15 ¶ (John bore witness to him, and cried, "This was he of whom I said, 'He who comes after me ranks before me, for he was before me.'") (RSV)

Mt 3:11; Mr 1:7; Lu 3:16; Joh 1:27,30,32; 3:31-32; 5:33; 8:58; Col 1:17

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People's New Testament Commentary:

   John bare witness. At the time of Christ's baptism when the Spirit descended. See Joh 1:33.

 16 And <kai> of <ek> his <autos> fulness <pleroma> have <lambano> all <pas> we <hemeis> received <lambano>, and <kai> grace <charis> for <anti> grace <charis>. (KJV)

 16 And from his fulness have we all received, grace upon grace. (RSV)

Joh 3:34; Eph 1:6-8; Col 1:19; 2:9-10

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People's New Testament Commentary:

   Of his fulness. Of grace and truth. See Joh 1:14. His grace and truth hath blessed "us" (the saints) all.

  Grace for grace. Grace (favor) has been added to grace; one blessing piled upon another.

 17 For <hoti> the law <nomos> was given <didomi> by <dia> Moses <Moseus>, but grace <charis> and <kai> truth <aletheia> came <ginomai> by <dia> Jesus <Iesous> Christ <Christos>. (KJV)

 17 For the law was given through Moses; grace and truth came through Jesus Christ. (RSV)

Ex 20:1; De 4:44; 5:1; 33:4; Joh 8:32; 14:6; Ro 3:24; 5:21; 6:14

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People's New Testament Commentary:

   The law was given by Moses. It was not a system of grace, nor could it make men perfect; in contrast with it the system of grace and truth (see Joh 1:14) was given by Jesus Christ.

 18 No man <oudeis> hath seen <horao> God <theos> at any time <popote>; the only begotten <monogenes> Son <huios>, which <ho> is <on> in <eis> the bosom <kolpos> of the Father <pater>, he <ekeinos> hath declared <exegeomai> him. (KJV)

 18 No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known. (RSV)

Ex 33:20; De 4:12; Mt 11:27; Lu 10:22; Joh 1:14; 3:16,18; 6:46; 1Ti 1:17; 6:16; 1Jo 4:9,12,20

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People's New Testament Commentary:

   No man hath seen God, with bodily eyes, but he was manifested as the Word, and at last the "only begotten Son hath declared him." "He that hath seen me," said Christ, "hath seen the Father. The Father is in me and I in him" [Joh 14:9; 10:38].

 19 ¶ And <kai> this <houtos> is <esti> the record <marturia> of John <Ioannes>, when <hote> the Jews <Ioudaios> sent <apostello> priests <hiereus> and <kai> Levites <Leuites> from <ek> Jerusalem <Hierosoluma> to <hina> ask <erotao> him <autos>, Who <tis> art <ei> thou <su>? (KJV)

 19 ¶ And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" (RSV)

Joh 5:33

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People's New Testament Commentary:

   This is the record of John. The writer now plunges at once into his history. He passes by the childhood of the Lord, John's ministry, and comes at once to the time when Jesus, thirty years old, is acknowledged by the Father as the Son of God.

  When the Jews sent priests and Levites. The Jewish rulers, the Sanhedrin, the court or parliament of seventy-one members who ruled Israel. The delegation sent to John was official. His preaching in the wilderness of Jordan had stirred the whole land, and they were sent to ascertain his character. Matthew, Mark, and Luke use the term Jews very seldom [sixteen times], John often [seventy times], a proof that he wrote far away from Palestine and for Gentiles.

 20 And <kai> he confessed <homologeo>, and <kai> denied <arneomai> not <ou>; but <kai> confessed <homologeo>, <hoti> I <ego> am <eimi> not <ou> the Christ <Christos>. (KJV)

 20 He confessed, he did not deny, but confessed, "I am not the Christ." (RSV)

Lu 3:15; Joh 3:28; Ac 13:25

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People's New Testament Commentary:

Some conjectured that John was the expected Christ; others that he was Elijah who was first to come (Mal 4:5); others that he was "that prophet," the one predicted by Moses (De 18:15); but he declared that he was none of these. When they insisted that he should declare who he was, he quoted Isaiah, and said he was "The voice of one crying in the wilderness [see Isa 40:3]. See PNTC for Mt 3:3. His work was preparation for the Lord.

 21 And <kai> they asked <erotao> him <autos>, What <tis> then <oun>? Art <ei> thou <su> Elias <Helias>? And <kai> he saith <lego>, I am <eimi> not <ou>. Art <ei> thou <su> that prophet <prophetes>? And <kai> he answered <apokrinomai>, No <ou>. {that prophet: or, a prophet?} (KJV)

 21 And they asked him, "What then? Are you Elijah?" He said, "I am not." "Are you the prophet?" And he answered, "No." (RSV)

De 18:15,18; Mal 4:5; Mt 17:10

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 22 Then <oun> said they <epo> unto him <autos>, Who <tis> art thou <ei>? that <hina> we may give <didomi> an answer <apokrisis> to them that sent <pempo> us <hemas>. What <tis> sayest thou <lego> of <peri> thyself <seautou>? (KJV)

 22 They said to him then, "Who are you? Let us have an answer for those who sent us. What do you say about yourself?" (RSV)

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 23 He said <phemi>, I <ego> am the voice <phone> of one crying <boao> in <en> the wilderness <eremos>, Make straight <euthuno> the way <hodos> of the Lord <kurios>, as <kathos> said <epo> the prophet <prophetes> Esaias <Hesaias>. (KJV)

 23 He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as the prophet Isaiah said." (RSV)

Isa 40:3; Mt 3:3; Mr 1:3; Lu 3:4; Joh 3:28

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 24 And <kai> they which <ho> were sent <apostello> were <en> of <ek> the Pharisees <Pharisaios>. (KJV)

 24 Now they had been sent from the Pharisees. (RSV)

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People's New Testament Commentary:

   Were of the Pharisees. See PNTC for Mt 3:7.

 25 And <kai> they asked <erotao> him <autos>, and <kai> said <epo> unto him <autos>, Why <tis> baptizest thou <baptizo> then <oun>, if <ei> thou <su> be <ei> not <ou> that Christ <Christos>, nor <oute> Elias <Helias>, neither <oute> that prophet <prophetes>? (KJV)

 25 They asked him, "Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the prophet?" (RSV)

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People's New Testament Commentary:

   Why baptizest thou then? If he were Christ, or Elias, or "that prophet," they could understand why he should establish a new religious rite, but if none of these, why should he do so? Their perplexity shows that the baptismal rite was new to them. There is no proof that Jewish proselyte baptism of Gentile converts existed at this period, save the assertion of the Talmud, written two or three centuries after this. Josephus, who wrote in the time of the apostles, is silent about it.

 26 John <Ioannes> answered <apokrinomai> them <autos>, saying <lego>, I <ego> baptize <baptizo> with <en> water <hudor>: but <de> there standeth one <histemi> among <mesos> you <humon>, whom <hos> ye <humeis> know <eido> not <ou>; (KJV)

 26 John answered them, "I baptize with water; but among you stands one whom you do not know, (RSV)

Mal 3:1; Mt 3:11

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People's New Testament Commentary:

   I baptize with water. See PNTC for Mt 3:11.

 27 He <autos> it is <esti>, who <hos> coming <erchomai> after <opiso> me <mou> is preferred <ginomai> before <emprosthen> me <mou>, whose <hos> <autos> shoe's <hupodema> latchet <himas> I <ego> am <eimi> not <ou> worthy <axios> to <hina> unloose <luo>. (KJV)

 27 even he who comes after me, the thong of whose sandal I am not worthy to untie." (RSV)

Joh 1:15,30; Ac 19:4

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 28 These things <tauta> were done <ginomai> in <en> Bethabara <Bethabara> beyond <peran> Jordan <Iordanes>, where <hopou> John <Ioannes> was <en> baptizing <baptizo>. (KJV)

 28 This took place in Bethany beyond the Jordan, where John was baptizing. (RSV)

Jg 7:24; Joh 10:40

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People's New Testament Commentary:

   These things were done in Bethabara. The Revised Version says in Bethany, a village whose site is now unknown, on the east bank of the Jordan. Bethabara means "the house of the ford."

 29 ¶ The next day <epaurion> John <Ioannes> seeth <blepo> Jesus <Iesous> coming <erchomai> unto <pros> him <autos>, and <kai> saith <lego>, Behold <ide> the Lamb <amnos> of God <theos>, which <ho> taketh away <airo> the sin <hamartia> of the world <kosmos>. {taketh away: or, beareth} (KJV)

 29 ¶ The next day he saw Jesus coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world! (RSV)

Ex 12:3; Isa 53:7,11; Joh 1:36; Ac 8:32; 1Co 15:3; Ga 1:4; Heb 1:3; 2:17; 9:28; 1Pe 1:19; 2:24; 3:18; 1Jo 2:2; 3:5; 4:10; Re 1:5; 5:6

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People's New Testament Commentary:

   The next day John seeth Jesus. Here Jesus first appears, in person, in John's account, who omits all the details given by Matthew and Luke of his earlier life. He was now thirty years old, and came from Galilee to Jordan to be baptized of John. This interview was after the baptism (Joh 1:33), and probably after the Temptation.

  Behold the Lamb of God. Innocent like the lamb, to be offered as a lamb, "led as a lamb to the slaughter" (Isa 53:7). The lamb was commonly used as a sin offering (Le 4:32), and when John points to Jesus as "the" Lamb of God he can only mean that God had provided him as a sacrificial offering.

  The sin of the world. Not of Jews only, but of Gentiles. John points to Jesus as the world's Savior.

 30 This <houtos> is he <esti> of <peri> whom <hos> I <ego> said <epo>, After <opiso> me <mou> cometh <erchomai> a man <aner> which <hos> is preferred <ginomai> before <emprosthen> me <mou>: for <hoti> he was <en> before <protos> me <mou>. (KJV)

 30 This is he of whom I said, 'After me comes a man who ranks before me, for he was before me.' (RSV)

Joh 1:15,27

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People's New Testament Commentary:

   This is he of whom I said. See Joh 1:27.

  Was before. Existed before I was born.

 31 And I <kago> knew <eido> him <autos> not <ou>: but <alla> that <hina> he should be made manifest <phaneroo> to Israel <Israel>, therefore <dia> <touto> am <erchomai> I <ego> come <erchomai> baptizing <baptizo> with <en> water <hudor>. (KJV)

 31 I myself did not know him; but for this I came baptizing with water, that he might be revealed to Israel." (RSV)

Mal 3:1; Mt 3:6; Lu 1:17,76-77; 3:3-4

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People's New Testament Commentary:

   I knew him not. Knew not that God had chosen him to be the Christ. He knew, however, that he should be manifested in some way through his baptism.

 32 And <kai> John <Ioannes> bare record <martureo>, saying <lego>, <hoti> I saw <theaomai> the Spirit <pneuma> descending <katabaino> from <ek> heaven <ouranos> like <hosei> a dove <peristera>, and <kai> it abode <meno> upon <epi> him <autos>. (KJV)

 32 And John bore witness, "I saw the Spirit descend as a dove from heaven, and it remained on him. (RSV)

Mt 3:16; Mr 1:10; Lu 3:22; Joh 5:32

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People's New Testament Commentary:

   I saw the Spirit descending from heaven like a dove. See Mt 3:16, and notes. It was revealed to John that the Christ would thus be revealed. Indeed it was the anointing of the Spirit that made Jesus the Anointed, the Christ.

 33 And I <kago> knew <eido> him <autos> not <ou>: but <alla> he that sent <pempo> me <me> to baptize <baptizo> with <en> water <hudor>, the same <ekeinos> said <epo> unto me <moi>, Upon <epi> whom <hos> <an> thou shalt see <eido> the Spirit <pneuma> descending <katabaino>, and <kai> remaining <meno> on <epi> him <autos>, the same <houtos> is <esti> he which baptizeth <baptizo> with <en> the Holy <hagios> Ghost <pneuma>. (KJV)

 33 I myself did not know him; but he who sent me to baptize with water said to me, 'He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.' (RSV)

Mt 3:11; Ac 1:5; 2:4; 10:44; 19:6

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 34 And I <kago> saw <horao>, and <kai> bare record <martureo> that <hoti> this <houtos> is <esti> the Son <huios> of God <theos>. (KJV)

 34 And I have seen and have borne witness that this is the Son of God." (RSV)

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 35 Again <palin> the next day after <epaurion> John <Ioannes> stood <histemi>, and <kai> two <duo> of <ek> his <autos> disciples <mathetes>; (KJV)

 35 The next day again John was standing with two of his disciples; (RSV)

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People's New Testament Commentary:

   Again the next day after, John stood, and two of his disciples. In Joh 1:19-28, the account is given of the visit of the priests and Levites, sent by the Sanhedrin to John. "The next day" after this, John sees Jesus and points him out as the Lamb of God, giving a discourse of which, in Joh 1:19-34, we have a synopsis. On the "next day" after this, the third day after the deputation of the Sanhedrin, and the second after the return of Jesus from the wilderness, John stood with two of his disciples. One of these two, we learn from Joh 1:40, was Andrew; the other, we have reason to believe, was John, the apostle.

 36 And <kai> looking upon <emblepo> Jesus <Iesous> as he walked <peripateo>, he saith <lego>, Behold <ide> the Lamb <amnos> of God <theos>! (KJV)

 36 and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!" (RSV)

Joh 1:29

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People's New Testament Commentary:

   Behold the Lamb of God! On the preceding day John had recognized Jesus in a public discourse as "the Lamb of God that taketh away the sin of the world" [Joh 1:29]. Now he personally points the disciples to him.

 37 ¶ And <kai> the two <duo> disciples <mathetes> heard <akouo> him <autos> speak <laleo>, and <kai> they followed <akoloutheo> Jesus <Iesous>. (KJV)

 37 ¶ The two disciples heard him say this, and they followed Jesus. (RSV)

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 38 Then <de> Jesus <Iesous> turned <strepho>, and <kai> saw <theaomai> them <autos> following <akoloutheo>, and saith <lego> unto them <autos>, What <tis> seek ye <zeteo>? <de> They said <epo> unto him <autos>, Rabbi <rhabbi>, (which <hos> is to say <lego>, being interpreted <hermeneuo>, Master <didaskalos>,) where <pou> dwellest thou <meno>? {dwellest: or, abidest} (KJV)

 38 Jesus turned, and saw them following, and said to them, "What do you seek?" And they said to him, "Rabbi" (which means Teacher), "where are you staying?" (RSV)

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People's New Testament Commentary:

   Rabbi. A term meaning "teacher," or "master."

  Where dwellest thou? These disciples had followed at the bidding of John. Their question implies a desire to be in the company of Jesus.

 39 He saith <lego> unto them <autos>, Come <erchomai> and <kai> see <eido>. They came <erchomai> and <kai> saw <eido> where <pou> he dwelt <meno>, and <kai> abode <meno> with <para> him <autos> that <ekeinos> day <hemera>: for <de> it was <en> about <hos> the tenth <dekatos> hour <hora>. {about...: that was two hours before night} (KJV)

 39 He said to them, "Come and see." They came and saw where he was staying; and they stayed with him that day, for it was about the tenth hour. (RSV)

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People's New Testament Commentary:

   It was about the tenth hour. Counting from six o'clock, the first hour among the Jews, the tenth hour would be four P. M.

 40 One <heis> of <ek> the two <duo> which <ho> heard <akouo> <para> John <Ioannes> speak, and <kai> followed <akoloutheo> him <autos>, was <en> Andrew <Andreas>, Simon <Simon> Peter's <Petros> brother <adelphos>. (KJV)

 40 One of the two who heard John speak, and followed him, was Andrew, Simon Peter's brother. (RSV)

Mt 4:18

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People's New Testament Commentary:

   One of the two . . . was Andrew. Afterwards an apostle. He has the honor of being one of the first two disciples of Jesus.

 41 He <houtos> first <protos> findeth <heurisko> his own <idios> brother <adelphos> Simon <Simon>, and <kai> saith <lego> unto him <autos>, We have found <heurisko> the Messias <Messias>, which <hos> is <esti>, being interpreted <methermeneuo>, the Christ <Christos>. {the Christ: or, the Anointed} (KJV)

 41 He first found his brother Simon, and said to him, "We have found the Messiah" (which means Christ). (RSV)

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People's New Testament Commentary:

   Findeth his own brother Simon. Simon Peter. In true missionary spirit Andrew at once and first sought his own brother.

  We have found the Messias. The Christ promised by the prophets. Messiah is the Hebrew word meaning the same as Christ, [that is, "Anointed One."]

 42 And <kai> he brought <ago> him <autos> to <pros> Jesus <Iesous>. And <de> when Jesus <Iesous> beheld <emblepo> him <autos>, he said <epo>, Thou <su> art <ei> Simon <Simon> the son <huios> of Jona <Ionas>: thou <su> shalt be called <kaleo> Cephas <Kephas>, which <hos> is by interpretation <hermeneuo>, A stone <Petros>. (KJV)

 42 He brought him to Jesus. Jesus looked at him, and said, "So you are Simon the son of John? You shall be called Cephas" (which means Peter). (RSV)

Mt 16:18

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People's New Testament Commentary:

   Thou shalt be called Cephas. A Hebrew word meaning "stone." Peter is the Greek form.

 43 ¶ The day following <epaurion> Jesus <Iesous> would <thelo> go forth <exerchomai> into <eis> Galilee <Galilaia>, and <kai> findeth <heurisko> Philip <Philippos>, and <kai> saith <lego> unto him <autos>, Follow <akoloutheo> me <moi>. (KJV)

 43 ¶ The next day Jesus decided to go to Galilee. And he found Philip and said to him, "Follow me." (RSV)

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People's New Testament Commentary:

   Findeth Philip, and saith unto him, Follow me. This is the first recorded instance of the Savior calling a disciple to follow him. Philip, it must be borne in mind, is not Philip, "one of the seven" [Ac 21:8], but "one of the Twelve," a citizen of Bethsaida of Galilee [Joh 12:21], and a fellow-townsman of Andrew and Peter.

 44 Now <de> Philip <Philippos> was <en> of <apo> Bethsaida <Bethsaida>, the city <polis> of <ek> Andrew <Andreas> and <kai> Peter <Petros>. (KJV)

 44 Now Philip was from Bethsaida, the city of Andrew and Peter. (RSV)

Joh 12:21

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 45 Philip <Philippos> findeth <heurisko> Nathanael <Nathanael>, and <kai> saith <lego> unto him <autos>, We have found <heurisko> him, of whom <hos> Moses <Moseus> in <en> the law <nomos>, and <kai> the prophets <prophetes>, did write <grapho>, Jesus <Iesous> of <apo> Nazareth <Nazareth>, the son <huios> of Joseph <Ioseph>. (KJV)

 45 Philip found Nathanael, and said to him, "We have found him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph." (RSV)

Ge 3:15; 49:10; De 18:18; Isa 4:2; 7:14; 9:6; 53:2; Mic 5:2; Zec 6:12; 9:9; Mt 2:23; Lu 2:4; 24:27; Joh 21:2

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People's New Testament Commentary:

   Philip findeth Nathanael. As we learn from Joh 21:2, Nathanael was a Galilean, his home being at "Cana in Galilee." His name only occurs in these two places. He is supposed to have been one of the Twelve, the same one mentioned in the other Gospels as Bartholomew [Mt 10:3; Mr 3:18; Lu 6:14], which means "son of Tolmai." The use of the name in Joh 21:2 favors this hypothesis.

  We have found him, of whom Moses in the law, and the prophets, did write. There was only one to whom this could refer, "The prophet like unto Moses" (De 34:10; Ac 3:22; 7:37), the Messiah; and when Philip names Jesus of Nazareth, Nathanael is at once skeptical whether the Messiah could come out of Nazareth, an insignificant and despised place.

 46 And <kai> Nathanael <Nathanael> said <epo> unto him <autos>, Can <dunamai> there any <tis> good thing <agathos> come <einai> out of <ek> Nazareth <Nazareth>? Philip <Philippos> saith <lego> unto him <autos>, Come <erchomai> and <kai> see <eido>. (KJV)

 46 Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." (RSV)

Joh 7:41-42,52

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People's New Testament Commentary:

   Come and see. That is the best answer to the skeptic. Bring him to Christ, let him consider him, and what he has done for mankind. The strongest proof that Jesus is the Christ is Jesus himself.

 47 Jesus <Iesous> saw <eido> Nathanael <Nathanael> coming <erchomai> to <pros> him <autos>, and <kai> saith <lego> of <peri> him <autos>, Behold <ide> an Israelite <Israelites> indeed <alethos>, in <en> whom <hos> is <esti> no <ou> guile <dolos>! (KJV)

 47 Jesus saw Nathanael coming to him, and said of him, "Behold, an Israelite indeed, in whom is no guile!" (RSV)

Ps 32:2; 73:1; Joh 8:39; Ro 2:28-29; 9:6

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 48 Nathanael <Nathanael> saith <lego> unto him <autos>, Whence <pothen> knowest thou <ginosko> me <me>? Jesus <Iesous> answered <apokrinomai> and <kai> said <epo> unto him <autos>, Before <pro> that Philip <Philippos> called <phoneo> thee <se>, when thou wast <on> under <hupo> the fig tree <suke>, I saw <eido> thee <se>. (KJV)

 48 Nathanael said to him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." (RSV)

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People's New Testament Commentary:

   Whence knowest thou me? Nathanael, who had never met Jesus before, was surprised to hear himself spoken of as one known.

  When thou wast under the fig tree. There was something about this answer that filled Nathanael with astonishment. Under the shade and shelter of the fig tree he had some rare experience that is not recorded, and that he supposed unknown to man. That Jesus knew of it and read his soul startled him and dissipated his unbelief.

 49 Nathanael <Nathanael> answered <apokrinomai> and <kai> saith <lego> unto him <autos>, Rabbi <rhabbi>, thou <su> art <ei> the Son <huios> of God <theos>; thou <su> art <ei> the King <basileus> of Israel <Israel>. (KJV)

 49 Nathanael answered him, "Rabbi, you are the Son of God! You are the King of Israel!" (RSV)

Mt 14:33; 21:5; 27:11,42; Joh 18:37; 19:3

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People's New Testament Commentary:

   Thou art the Son of God; the King of Israel. Philip had said, "Jesus, the son of Joseph" [Joh 1:45], as he supposed, but Nathanael, convinced, declared him the Son of God. This is the first confession of the divinity of Jesus.

 50 Jesus <Iesous> answered <apokrinomai> and <kai> said <epo> unto him <autos>, Because <hoti> I said <epo> unto thee <soi>, I saw <eido> thee <se> under <hupokato> the fig tree <suke>, believest thou <pisteuo>? thou shalt see <optanomai> greater things <meizon> than these <touton>. (KJV)

 50 Jesus answered him, "Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these." (RSV)

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 51 And <kai> he saith <lego> unto him <autos>, Verily <amen>, verily <amen>, I say <lego> unto you <humin>, Hereafter <arti> <apo> ye shall see <optanomai> heaven <ouranos> open <anoigo>, and <kai> the angels <aggelos> of God <theos> ascending <anabaino> and <kai> descending <katabaino> upon <epi> the Son <huios> of man <anthropos>. (KJV)

 51 And he said to him, "Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending upon the Son of man." (RSV)

Ge 28:12; Mt 4:11; Lu 2:9,13; 22:43; 24:4; Ac 1:10

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People's New Testament Commentary:

   Ye shall see heaven open, and the angels of God ascending. Jacob, old Israel, in his dream at Bethel, saw the ladder that reached to heaven with the angels upon it (Ge 28:12). Christ is that ladder, the way from earth to heaven, the way heaven sends messages to the world and the way we must go to reach it. Nathanael would be permitted to see that Jesus was the Mediator, that through him the Father speaks to man; that through him there is intercommunication between earth and heaven.

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 THIS COOKERY WAS/IS/WILL EVER REMAIN THE GENESIS OF IDOLATRY THAT IS CAUSING RELIGIOUS DISSENSIONS BETWEEN JUDAISM, ISLAMISM & OTHER MONOTHEISTS OVER THE CENTURIES THAT HAS NOW SPIRRALLED INTO RADICAL ISLAMIC REPUBLICANS SLAUGHTERING THEIR CHRISTIAN BLOOD RELATIVES LIKE COWS!