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Selected Verse: John 1:14 - King James
| Verse |
Translation |
Text |
| Joh 1:14 |
King James |
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
And the Word, &c.--To raise the reader to the altitude of this climax were the thirteen foregoing verses written.
was made flesh--BECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" (Isa 40:6; Pe1 1:24). It is directed probably against the DocetÃ&brvbr;, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles (Jo1 4:3; Jo2 1:7, Jo2 1:10-11), [LUCKE, &c.]. Nor could He be too much so, for with the verity of the Incarnation all substantial Christianity vanishes. But now, married to our nature, henceforth He is as personally conscious of all that is strictly human as of all that is properly divine; and our nature is in His Person redeemed and quickened, ennobled and transfigured.
and dwelt--tabernacled or pitched his tent; a word peculiar to John, who uses it four times, all in the sense of a permanent stay (Rev 7:15; Rev 12:12; Rev 13:6; Rev 21:3). For ever wedded to our "flesh," He has entered this tabernacle to "go no more out." The allusion is to that tabernacle where dwelt the Shekinah (see on Mat 23:38-39), or manifested "GLORY OF THE LORD," and with reference to God's permanent dwelling among His people (Lev 26:11; Psa 68:18; Psa 132:13-14; Eze 37:27). This is put almost beyond doubt by what immediately follows, "And we beheld his glory" [LUCKE, MEYER, DE WETTE which last critic, rising higher than usual, says that thus were perfected all former partial manifestations of God in an essentially Personal and historically Human manifestation].
full of grace and truth--So it should read: "He dwelt among us full of grace and truth"; or, in Old Testament phrase, "Mercy and truth," denoting the whole fruit of God's purposes of love towards sinners of mankind, which until now existed only in promise, and the fulfilment at length of that promise in Christ; in one great word, "the SURE MERCIES of David" (Isa 55:3; Act 13:34; compare Sa2 23:5). In His Person all that Grace and Truth which had been floating so long in shadowy forms, and darting into the souls of the poor and needy its broken beams, took everlasting possession of human flesh and filled it full. By this Incarnation of Grace and Truth, the teaching of thousands of years was at once transcended and beggared, and the family of God sprang into Manhood.
and we beheld his glory--not by the eye of sense, which saw in Him only "the carpenter." His glory was "spiritually discerned" (Co1 2:7-15; Co2 3:18; Co2 4:4, Co2 4:6; Co2 5:16) --the glory of surpassing grace, love, tenderness, wisdom, purity, spirituality; majesty and meekness, richness and poverty, power and weakness, meeting together in unique contrast; ever attracting and at times ravishing the "babes" that followed and forsook all for Him.
the glory as of the only begotten of the Father--(See on Luk 1:35); not like, but "such as (belongs to)," such as became or was befitting the only begotten of the Father [CHRYSOSTOM in LUCKE, CALVIN, &c.], according to a well-known use of the word "as." |
| Notes on the Bible, by Albert Barnes, [1834] |
And the Word was made flesh - The word "flesh," here, is evidently used to denote "human nature" or "man." See Mat 16:17; Mat 19:5; Mat 24:22; Luk 3:6; Rom 1:3; Rom 9:5. The "Word" was made "man." This is commonly expressed by saying that he became "incarnate." When we say that a being becomes "incarnate," we mean that one of a higher order than man, and of a different nature, assumes the appearance of man or becomes a man. Here it is meant that "the Word," or the second person of the Trinity, whom John had just proved to be equal with God, became a man, or was united with the man Jesus of Nazareth, so that it might be said that he "was made flesh."
Was made - This is the same word that is used in Joh 1:3; "All things were made by him." It is not simply affirmed that he was flesh, but that he was made flesh, implying that he had pre-existence, agreeably to Joh 1:1. This is in accordance with the doctrine of the Scriptures elsewhere. Heb 10:5; "a 'body' hast thou prepared me." Heb 2:14; "as the children are partakers of flesh and blood, he also himself likewise took part of the same." Jo1 4:2; "Jesus Christ is come in the flesh." See also Ti1 3:16; Phi 2:6; Co2 8:9; Luk 1:35. The expression, then, means that he became a man, and that he became such by the power of God providing for him a body. It cannot mean that the divine nature was "changed" into the human, for that could not be; but it means that the λόγος Logos, or "Word," became so intimately united to Jesus that it might be said that the Logos, or "Word" "became" or "was" a man, as the soul becomes so united to the body that we may say that it is one person or a man.
And dwell among us - The word in the original denotes "dwelt as in a tabernacle or tent;" and some have supposed that John means to say that the human body was a tabernacle or tent for the λόγος Logos to abide in, in allusion to the tabernacle among the Jews, in which the Shechinah, or visible symbol of God, dwelt; but it is not necessary to suppose this. The object of John was to prove that "the Word" became "incarnate." To do this he appeals to various evidences. One was that he "dwelt" among them; sojourned with them; ate, drank, slept, and was with them for years, so that they "saw him with their eyes, they looked upon him, and their hands handled him," Jo1 1:1. To "dwell in a tent with one" is the same as to be in his family; and when John says he "tabernacled" with them, he means that he was with them as a friend and as one of a family, so that they had full opportunity of becoming familiarly acquainted with him, and could not be mistaken in supposing that "he was really a man."
We beheld his glory - This is a new proof of what he was affirming - "that the word of God became man." The first was, that they had seen him as a man. He now adds that they had seen him in his proper glory "as God and man united in one person," constituting him the unequalled Son of the Father. There is no doubt that there is reference here to the transfiguration on the holy mount. See Mat 17:1-9. To this same evidence Peter also appeals, Pe2 1:16-18. John was one of the witnesses of that scene, and hence he says, "we beheld his glory," Mar 9:2. The word "glory" here means majesty, dignity, splendor.
The glory as of the only-begotten of the Father - The dignity which was appropriate to the only-begotten Son of God; such glory or splendor as could belong to no other. and as properly expressed his rank and character. This glory was seen eminently on the mount of transfiguration. It was also seen in his miracles, his doctrine, his resurrection, his ascension; all of which were such as to illustrate the perfections, and manifest the glory that belongs only to the Son of God.
Only-begotten - This term is never applied by John to any but Jesus Christ. It is applied by him five times to the Saviour, Joh 1:14, Joh 1:18; Joh 3:16, Joh 3:18; Jo1 4:9. It means literally an only child. Then, as an only child is especially dear to a parent, it means one that is especially beloved. Compare Gen 22:2, Gen 22:12, Gen 22:16; Jer 6:26; Zac 12:10. On both these accounts it is bestowed on the Saviour.
1. As he was eminently the Son of God, sustaining a special relation to Him in His divine nature, exalted above all human beings and angels, and thus worthy to be called, by way of eminence, His only Son. Saints are called His "sons" or children, because they are born of His Spirit, or are like Him; but the Lord Jesus is exalted far above all, and deserves eminently to be called His only-begotten Son.
2. He was especially dear to God, and therefore this appellation, implying tender affection, is bestowed upon him.
Full of grace and truth - The word "full" here refers to the "Word made flesh," which is declared to be full of grace and truth. The word "grace" means "favors," gifts, acts of beneficence. He was kind, merciful, gracious, doing good to all, and seeking man's welfare by great sacrifices and love; so much so, that it might be said to be characteristic of him, or he "abounded" in favors to mankind. He was also "full of truth." He declared the truth. In him was no falsehood. He was not like the false prophets and false Messiahs, who were wholly impostors; nor was he like the emblems and shadows of the old dispensation, which were only types of the true; but he was truth itself. He represented things as they are, and thus became the "truth" as well as "the way and the life." |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
And the Word (καὶ)
The simple copula as before; not yea, or namely, or therefore, but passing to a new statement concerning the Word.
Was made flesh (σὰρξ ἐγένετο)
Rev., "became flesh." The same verb as in Joh 1:3. All things became through Him; He in turn became flesh. "He became that which first became through Him." In becoming, He did not cease to be the Eternal Word. His divine nature was not laid aside. In becoming flesh He did not part with the rational soul of man. Retaining all the essential properties of the Word, He entered into a new mode of being, not a new being.
The word σὰρξ, flesh, describes this new mode of being. It signifies human nature in and according to its corporal manifestation. Here, as opposed to the purely divine, and to the purely immaterial nature of the Word. He did not first become a personality on becoming flesh. The prologue throughout conceives Him as a personality from the very beginning - from eternal ages. The phrase became flesh, means more than that He assumed a human body. He assumed human nature entire, identifying Himself with the race of man, having a human body, a human soul, and a human spirit. See Joh 12:27; Joh 11:33; Joh 13:21; Joh 19:30. He did not assume, for a time merely, humanity as something foreign to Himself The incarnation was not a mere accident of His substantial being. "He became flesh, and did not clothe Himself in flesh." Compare, on the whole passage, Jo1 4:2; Jo2 1:7.
Dwelt (ἐσκήνωσεν)
Literally, tabernacled, fixed, or had His tabernacle: from σκηνή, a tent or tabernacle. The verb is used only by John: in the Gospel only here, and in Rev 7:15; Rev 12:12; Rev 13:6; Rev 21:3. It occurs in classical writings, as in Xenophon, ἐν τῷ πεδίῳ ἐσκήνου, he pitched his tent in the plain ("Anabasis," vii., 4, 11). So Plato, arguing against the proposition that the unjust die by the inherent destructive power of evil, says that "injustice which murders others keeps the murderer alive - aye, and unsleeping too; οὕτω πόῤῥω του ὡς ἔοικεν ἐσκήνωται τοῦ θανάσιμος εἶναι, i.e., literally, so far has her tent been spread from being a house of death" ("Republic," 610). The figure here is from the Old Testament (Lev 27:11; Sa2 7:6; Psa 78:67 sqq.; Eze 37:27). The tabernacle was the dwelling-place of Jehovah; the meeting-place of God and Israel. So the Word came to men in the person of Jesus. As Jehovah adopted for His habitation a dwelling like that of the people in the wilderness, so the Word assumed a community of nature with mankind, an embodiment like that of humanity at large, and became flesh. "That which was from the beginning, we heard, we saw, we beheld, we handled. Our fellowship is with the Father, and with his Son Jesus Christ" (Jo1 1:1-3. Compare Phi 2:7, Phi 2:8).
Some find in the word tabernacle, a temporary structure (see the contrast between σκῆνος, tabernacle, and οἰκοδομή, building, in Co2 5:1), a suggestion of the transitoriness of our Lord's stay upon earth; which may well be, although the word does not necessarily imply this; for in Rev 21:3, it is said of the heavenly Jerusalem "the tabernacle of God is with men, and He will set up His tabernacle (σκηνώσει) with them."
Dante alludes to the incarnation in the seventh canto of the "Paradiso:"
- "the human species down below
Lay sick for many centuries in great error,
Till to descend it pleased the Word of God
To where the nature, which from its own Maker
Estranged itself, He joined to Him in person
By the sole act of His eternal love."
Among us (ἐν ἡμῖν)
In the midst of us. Compare Gen 24:3, Sept., "the Canaanites, with whom I dwell (μεθ' ὧν ἐγὼ οἰκῶ ἐν αὐτοῖς)." The reference is to the eyewitnesses of our Lord's life. "According as the spectacle presents itself to the mind of the Evangelist, and in the words among us takes the character of the most personal recollection, it becomes in him the object of a delightful contemplation" (Godet).
The following words, as far as and including Father, are parenthetical. The unbroken sentence is: "The Word became flesh, and dwelt among us, full of grace and truth."
We beheld (ἐθεασάμεθα)
Compare Luk 9:32; Pe2 2:16; Jo1 1:1; Jo1 4:14. See on Mat 11:7; see on Mat 23:5. The word denotes calm, continuous contemplation of an object which remains before the spectator.
Glory (δόξαν)
Not the absolute glory of the Eternal Word, which could belong only to His pre-existent state, and to the conditions subsequent to his exaltation; but His glory revealed under human limitations both in Himself and in those who beheld Him. The reference is again to the Old Testament manifestations of the divine glory, in the wilderness (Exo 16:10; Exo 24:16, etc.); in the temple (Kg1 8:11); to the prophets (Isa 6:3; Eze 1:28). The divine glory flashed out in Christ from time to time, in His transfiguration (Luk 9:31; compare Pe2 1:16, Pe2 1:17) and His miracles (Joh 2:11; Joh 11:4, Joh 11:40), but appeared also in His perfect life and character, in His fulfillment of the absolute idea of manhood.
Glory
Without the article. This repetition of the word is explanatory. The nature of the glory is defined by what follows.
As (ὡς)
A particle of comparison. Compare Rev 5:6, "a lamb as though it had been slain;" also Rev 13:3.
Of the only begotten of the Father (μονογενοῦς παρὰ πατρὸς)
Rev., "from the Father." The glory was like, corresponds in nature to, the glory of an only Son sent from a Father. It was the glory of one who partook of His divine Father's essence; on whom the Father's love was visibly lavished, and who represented the Father as His ambassador. The word μονογενής, only begotten (De Wette and Westcott, "only born") is used in the New Testament of a human relationship (Luk 7:12; Luk 8:42; Luk 9:38). In the Septuagint it answers to darling, Hebrew, only one, in Psalms 21:20, A.V. Psa 22:20; and to desolate in Psalms 24:16, A.V. Psa 25:16. With the exception of the passages cited above, and Heb 11:17, it occurs in the New Testament only in the writings of John, and is used only of Christ. With this word should be compared Paul's πρωτότοκος, first born (Rom 8:29; Col 1:15, Col 1:18), which occurs but once in John (Rev 1:5), and in Heb 1:6; Heb 11:28; Heb 12:23. John's word marks the relation to the Father as unique, stating the fact in itself. Paul's word places the eternal Son in relation to the universe. Paul's word emphasizes His existence before created things; John's His distinctness from created things. Μονογενής distinguishes between Christ as the only Son, and the many children (τέκνα) of God; and further, in that the only Son did not become (γενέσθαι) such by receiving power, by adoption, or by moral generation, but was (ἦν) such in the beginning with God. The fact set forth does not belong to the sphere of His incarnation, but of His eternal being. The statement is anthropomorphic, and therefore cannot fully express the metaphysical relation.
Of the Father is properly rendered by Rev., "from the Father," thus giving the force of παρά (see on from God, Joh 1:6). The preposition does not express the idea of generation, which would be given by ἐκ or by the simple genitive, but of mission - sent from the Father, as John from God (see Joh 6:46; Joh 7:29; Joh 16:27; Joh 17:8). The correlative of this is Joh 1:18, "who is in the bosom (εἰς τὸν κόλπον) of the Father;" literally, "into the bosom," the preposition εἰς signifying who has gone into and is there; thus viewing the Son as having returned to the Father (but see on Joh 1:18).
Full of grace and truth (πλήρης χάριτος καὶ ἀληθείας)
This is connected with the main subject of the sentence: "The Word - full of grace and truth." A common combination in the Old Testament (see Gen 24:27, Gen 24:49; Gen 32:10; Exo 34:6; Psa 40:10, Psa 40:11; Psa 61:7). In these two words the character of the divine revelation is summed up. "Grace corresponds with the idea of the revelation of God as Love (Jo1 4:8, Jo1 4:16) by Him who is Life; and Truth with that of the revelation of God as Light (Jo1 1:5) by Him who is Himself Light" (Westcott). Compare Joh 1:17. On Grace, see on Luk 1:30. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Flesh sometimes signifies corrupt nature; sometimes the body; sometimes, as here, the whole man. We beheld his glory - We his apostles, particularly Peter, James, and John, Luk 9:32. Grace and truth - We are all by nature liars and children of wrath, to whom both grace and truth are unknown. But we are made partakers of them, when we are accepted through the Beloved. The whole verse might be paraphrased thus: And in order to raise us to this dignity and happiness, the eternal Word, by a most amazing condescension, was made flesh, united himself to our miserable nature, with all its innocent infirmities. And he did not make us a transient visit, but tabernacled among us on earth, displaying his glory in a more eminent manner, than even of old in the tabernacle of Moses. And we who are now recording these things beheld his glory with so strict an attention, that we can testify, it was in every respect such a glory as became the only begotten of the Father. For it shone forth not only in his transfiguration, and in his continual miracles, but in all his tempers, ministrations, and conduct through the whole series of his life. In all he appeared full of grace and truth: he was himself most benevolent and upright; made those ample discoveries of pardon to sinners, which the Mosaic dispensation could not do: and really exhibited the most substantial blessings, whereas that was but a shadow of good things to come. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
And the Word was made flesh - That very person who was in the beginning - who was with God - and who was God, Joh 1:1, in the fullness of time became flesh - became incarnated by the power of the Holy Ghost, in the womb of the virgin. Allowing this apostle to have written by Divine inspiration, is not this verse, taken in connection with Joh 1:1, an absolute and incontestable proof of the proper and eternal Godhead of Christ Jesus?
And dwelt among us - Και εσκηνωσεν εν ἡμιν, And tabernacled among us: the human nature which he took of the virgin, being as the shrine, house, or temple, in which his immaculate Deity condescended to dwell. The word is probably an allusion to the Divine Shechinah in the Jewish temple; and as God has represented the whole Gospel dispensation by the types and ceremonies of the old covenant, so the Shechinah in the tabernacle and temple pointed out this manifestation of God in the flesh. The word is thus used by the Jewish writers: it signifies with them a manifestation of the Divine Shechinah.
The original word, σκηνοω, from σκια, a shadow, signifies:
1. To build a booth, tent, or temporary hut, for present shelter or convenience; and does not properly signify a lasting habitation or dwelling place; and is therefore fitly applied to the human nature of Christ, which, like the tabernacle of old, was to be here only for a temporary residence for the eternal Divinity.
2. It signifies to erect such a building as was used on festival occasions, when a man invited and enjoyed the company of his friends. To this meaning of the word, which is a common one in the best Greek writers, the evangelist might allude, to point out Christ's associating his disciples with himself; living, conversing, eating, and drinking with them: so that, while they had the fullest proof of his Divinity by the miracles which he wrought, they had the clearest evidence of his humanity, by his tabernacling among, eating, drinking, and conversing with them. Concerning the various acceptations of the verb σκηνοω see Raphelius on this verse.
The doctrine of vicarious sacrifice and the incarnation of the Deity have prevailed among the most ancient nations in the world, and even among those which were not favored with the letter of Divine revelation. The Hindoos believe that their god has already become incarnate, not less than nine times, to save the wretched race of man.
On this subject, Creeshna, an incarnation of the supreme God, according to the Hindoo theology, is represented in the Bhagvat Geeta, as thus addressing one of his disciples: "Although I am not in my nature subject to birth or decay, and am the Lord of all created beings, yet, having command over my own nature, I am made evident by my own power; and, as often as there is a decline of virtue and an insurrection of vice and injustice in the world, I make myself evident; and thus I appear from age to age, for the preservation of the just, the destruction of the wicked, and the establishment of virtue." Geeta, pp. 51, 52.
The following piece, already mentioned, Luk 1:68, translated from the Sanscreet, found on a stone, in a cave near the ancient city of Gya in the East Indies, is the most astonishing and important of any thing found out of the compass of the Sacred Writings, and a proper illustration of this text.
"The Deity, who is the Lord, the possessor of all, Appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness.) He who is omnipresent, and everlastingly to be contemplated, the Supreme Being, the eternal One, the Divinity worthy to be adored - Appeared here, with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God! in the form of the God of mercy! the dispeller of Pain and Trouble, the Lord of All things, the Deity who overcometh the sins of the Kalee Yoog, the guardian of the universe, the emblem of mercy towards those who serve thee! (b) O'M! the possessor of all things, in Vital Form! Thou art (c) Brahma, (d) Veeshnoo, and (e) Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! And thus I adore thee! Reverence be unto the Bestower of Salvation, and the ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (f) show me favor! I adore thee who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of mercy! Be propitious, O most high God!" Asiatic Researches, vol. i. p. 284, 285.
(a) Bood-dha. The name of the Deity, as author of happiness.
(b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews.
(c) Brahma, the Deity in his creative quality.
(d) Veeshnoo. He who filleth all space: the Deity in his preserving quality.
(c) Mahesa. The Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same God. See the notes to the Bhagvat Geeta.
(f) Damordara, or Darmadeve, the Indian god of virtue.
We beheld his glory - This refers to the transfiguration, at which John was present, in company with Peter and James.
The glory as of the only begotten - That is, such a glory as became, or was proper to, the Son of God; for thus the particle ὡς should be here understood. There is also here an allusion to the manifestations of God above the ark in the tabernacle: see Exo 25:22; Num 7:89; and this connects itself with the first clause, he tabernacled, or fixed his tent among us. While God dwelt in the tabernacle, among the Jews, the priests saw his glory; and while Jesus dwelt among men his glory was manifested in his gracious words and miraculous acts.
The only begotten of the Father - That is, the only person born of a woman, whose human nature never came by the ordinary way of generation; it being a mere creation in the womb of the virgin, by the energy of the Holy Ghost.
Full of grace and truth - Full of favor, kindness, and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth. |
35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.
6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
15 But he that is spiritual judgeth all things, yet he himself is judged of no man.
5 Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow.
34 And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.
3 Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.
27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
13 For the LORD hath chosen Zion; he hath desired it for his habitation.
14 This is my rest for ever: here will I dwell; for I have desired it.
18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.
11 And I will set my tabernacle among you: and my soul shall not abhor you.
38 Behold, your house is left unto you desolate.
39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
11 For he that biddeth him God speed is partaker of his evil deeds.
7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.
3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.
24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:
6 The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field:
10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.
26 O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us.
16 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:
12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.
2 And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.
9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.
18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.
16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
18 And this voice which came from heaven we heard, when we were with him in the holy mount.
1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
3 And, behold, there appeared unto them Moses and Elias talking with him.
4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
6 And when the disciples heard it, they fell on their face, and were sore afraid.
7 And Jesus came and touched them, and said, Arise, and be not afraid.
8 And when they had lifted up their eyes, they saw no man, save Jesus only.
9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.
1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
6 Who, being in the form of God, thought it not robbery to be equal with God:
16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
1 In the beginning was the Word, and the Word was with God, and the Word was God.
3 All things were made by him; and without him was not any thing made that was made.
5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
6 And all flesh shall see the salvation of God.
22 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?
17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
17 For the law was given by Moses, but grace and truth came by Jesus Christ.
5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.
8 He that loveth not knoweth not God; for God is love.
7 He shall abide before God for ever: O prepare mercy and truth, which may preserve him.
11 Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me.
10 I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.
6 And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,
10 I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands.
49 And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.
27 And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren.
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
29 But I know him: for I am from him, and he hath sent me.
46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.
6 There was a man sent from God, whose name was John.
23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.
6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
15 Who is the image of the invisible God, the firstborn of every creature:
29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,
16 Turn thee unto me, and have mercy upon me; for I am desolate and afflicted.
20 Deliver my soul from the sword; my darling from the power of the dog.
38 And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.
42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.
12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.
3 And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.
6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.
40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.
11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.
28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake.
3 And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.
11 So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.
16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.
10 And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.
5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world.
1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
16 But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet.
32 But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
3 And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:
3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.
8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)
3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
67 Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim:
6 Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle.
11 And if it be any unclean beast, of which they do not offer a sacrifice unto the LORD, then he shall present the beast before the priest:
3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.
2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.
33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,
27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.
3 All things were made by him; and without him was not any thing made that was made.
32 But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
89 And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.
22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people,
1 In the beginning was the Word, and the Word was with God, and the Word was God.
1 In the beginning was the Word, and the Word was with God, and the Word was God.