Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: John 1:51 - King James

Verse	Translation	Text
Joh 1:51	King James	And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Hereafter, &c.--The key to this great saying is Jacob's vision (Gen 28:12-22), to which the allusion plainly is. To show the patriarch that though alone and friendless on earth his interests were busying all heaven, he was made to see "heaven opened and the angels of God ascending and descending upon a" mystic "ladder reaching from heaven to earth." "By and by," says Jesus here, "ye shall see this communication between heaven and earth thrown wide open, and the Son of man the real Ladder of this intercourse."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Hereafter, &c.--The key to this great saying is Jacob's vision (Gen 28:12-22), to which the allusion plainly is. To show the patriarch that though alone and friendless on earth his interests were busying all heaven, he was made to see "heaven opened and the angels of God ascending and descending upon a" mystic "ladder reaching from heaven to earth." "By and by," says Jesus here, "ye shall see this communication between heaven and earth thrown wide open, and the Son of man the real Ladder of this intercourse."

Notes on the Bible, by Albert Barnes, [1834]
Verily, verily - In the Greek, "Amen, amen." The word "amen" means "truly, certainly, so be it" - from the Hebrew verb to confirm, to establish, to be true. It is often used in this gospel. When repeated it expresses the speaker's sense of the importance of what he is saying, and the "certainty" that it is as he affirms. Ye shall see - Not, perhaps, with the bodily eyes, but you shall have "evidence" that it is so. The thing shall take place, and you shall be a witness of it. Heaven open - This is a figurative expression, denoting "the conferring of favors." Psa 78:23-24; "he opened the doors of heaven, and had rained down manna." It also denotes that God was about to work a miracle in attestation of a particular thing. See Mat 3:16. In the language, here, there is an evident allusion to the ladder that Jacob saw in a dream, and to the angels ascending and descending on it, Gen 28:12. It is not probable that Jesus referred to any particular instance in which Nathanael should literally see the heavens opened. The baptism of Jesus had taken place, and no other instance occurred in his life in which it is said that the "heavens were" opened. Angels of God - Those pure and holy beings that dwell in heaven, and that are employed as ministering spirits to our world, Heb 1:14. Good men are represented in the Scriptures as being under their protection, Psa 91:11-12; Gen 28:12. They are the agents by which God often expressed his will to men, Heb 2:2; Gal 3:19. They are represented as strengthening the Lord Jesus, and ministering unto him. Thus they aided him in the wilderness Mar 1:13, and in the garden Luk 22:43, and they were present when he rose from the dead, Mat 28:2-4; Joh 20:12-13. By their ascending and descending upon him it is probable that he meant that Nathanael would have evidence that they came to his aid, and that he would have "the" kind of protection and assistance from God which would show "more fully that he was the Messiah." Thus his life, his many deliverances from dangers, his wisdom to confute his skilled and cunning adversaries, the scenes of his death, and the attendance of angels at his resurrection, may all be represented by the angels descending upon him, and all would show to Nathanael and the other disciples most clearly that he was the Son of God. The Son of man - A term by which lie often describes himself. It shows his humility, his love for man, his willingness to be esteemed "as a man," Phi 2:6-7. From this interview with Nathanael we may learn: 1. that Jesus searches the heart. 2. that he was truly the Messiah. 3. that he was under the protection of God. 4. that if we have faith in Jesus, it will be continually strengthened the evidence will grow brighter and brighter. 5. that if we believe his word, we shall yet see full proof that his word is true. 6. Since Jesus was under the protection of God, so all his friends will be. God will defend and save us also if we put our trust in Him. 7. Jesus applied terms expressive of humility to himself. He was not solicitous even to be called by titles which he might claim. So we should not be ambitious of titles and honors. Ministers of the gospel most resemble him when they seek for the fewest titles, and do not aim at distinctions from each other or their brethren. See the notes at Mat 23:8.

Notes on the Bible, by Albert Barnes, [1834]

Verily, verily - In the Greek, "Amen, amen." The word "amen" means "truly, certainly, so be it" - from the Hebrew verb to confirm, to establish, to be true. It is often used in this gospel. When repeated it expresses the speaker's sense of the importance of what he is saying, and the "certainty" that it is as he affirms.

Ye shall see - Not, perhaps, with the bodily eyes, but you shall have "evidence" that it is so. The thing shall take place, and you shall be a witness of it.

Heaven open - This is a figurative expression, denoting "the conferring of favors." Psa 78:23-24; "he opened the doors of heaven, and had rained down manna." It also denotes that God was about to work a miracle in attestation of a particular thing. See Mat 3:16. In the language, here, there is an evident allusion to the ladder that Jacob saw in a dream, and to the angels ascending and descending on it, Gen 28:12. It is not probable that Jesus referred to any particular instance in which Nathanael should literally see the heavens opened. The baptism of Jesus had taken place, and no other instance occurred in his life in which it is said that the "heavens were" opened.

Angels of God - Those pure and holy beings that dwell in heaven, and that are employed as ministering spirits to our world, Heb 1:14. Good men are represented in the Scriptures as being under their protection, Psa 91:11-12; Gen 28:12. They are the agents by which God often expressed his will to men, Heb 2:2; Gal 3:19. They are represented as strengthening the Lord Jesus, and ministering unto him. Thus they aided him in the wilderness Mar 1:13, and in the garden Luk 22:43, and they were present when he rose from the dead, Mat 28:2-4; Joh 20:12-13. By their ascending and descending upon him it is probable that he meant that Nathanael would have evidence that they came to his aid, and that he would have "the" kind of protection and assistance from God which would show "more fully that he was the Messiah." Thus his life, his many deliverances from dangers, his wisdom to confute his skilled and cunning adversaries, the scenes of his death, and the attendance of angels at his resurrection, may all be represented by the angels descending upon him, and all would show to Nathanael and the other disciples most clearly that he was the Son of God.

The Son of man - A term by which lie often describes himself. It shows his humility, his love for man, his willingness to be esteemed "as a man," Phi 2:6-7.

From this interview with Nathanael we may learn:

1. that Jesus searches the heart.

2. that he was truly the Messiah.

3. that he was under the protection of God.

4. that if we have faith in Jesus, it will be continually strengthened the evidence will grow brighter and brighter.

5. that if we believe his word, we shall yet see full proof that his word is true.

6. Since Jesus was under the protection of God, so all his friends will be. God will defend and save us also if we put our trust in Him.

7. Jesus applied terms expressive of humility to himself. He was not solicitous even to be called by titles which he might claim.

So we should not be ambitious of titles and honors. Ministers of the gospel most resemble him when they seek for the fewest titles, and do not aim at distinctions from each other or their brethren. See the notes at Mat 23:8.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
angels (See Scofield) - (Heb 1:4).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Verily, verily (ἀμὴν, ἀμὴν) The word is transcribed into our Amen. John never, like the other Evangelists, uses the single verily, and, like the single word in the Synoptists, it is used only by Christ. Hereafter (ἀπ' ἄρτι) The best texts omit. The words literally mean, from henceforth; and therefore, as Canon Westcott aptly remarks, "if genuine, would describe the communion between earth and heaven as established from the time when the Lord entered upon His public ministry." Heaven (τὸν οὐρανὸν) Rev., giving the article, the heaven. Open (ἀνεῳγότα) The perfect participle. Hence Rev., rightly, opened. The participle signifies standing open, and is used in the story of Stephen's martyrdom, Act 7:56. Compare Isa 64:1. The image presented to the true Israelite is drawn from the history of his ancestor Jacob (Gen 28:12). Angels With the exception of Joh 12:29 and Joh 20:12, John does not use the word "angel" elsewhere in the Gospel or in the Epistles, and does not refer to their being or ministry. Trench ("Studies in the Gospels") cites a beautiful passage of Plato as suggestive of our Lord's words. Plato is speaking of Love. "He is a great spirit, and like all spirits he is intermediate between the divine and the mortal. He interprets between gods and men, conveying to the gods the prayers and sacrifices of men, and to men the commands and replies of the gods; he is the mediator who spans the chasm which divides them, and in him all is bound together, and through him the acts of the prophet and the priest, their sacrifices and mysteries and charms, and all prophecy and incantation find their way. For God mingles not with man, but through Love all the intercourse and speech of God with man, whether awake or asleep, is carried on" ("Symposium," 203). Son of man See on Luk 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Act 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. Jesus' use of the term here is explained in two ways. I. That He borrows the title from the Old Testament to designate Himself either: (a) as a prophet, as in Eze 2:1-3; Eze 3:1, etc.; or (b) as the Messiah, as prefigured in Dan 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. (a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. (b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, "I am the Messiah who is prefigured by Daniel." A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See Joh 8:24, Joh 8:25; Joh 10:24, Joh 10:25. Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, Joh 5:27 and Joh 12:34 show that it was set off against that term. Compare Mat 16:13, Mat 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (Joh 1:34, Joh 1:49; Joh 11:27; Joh 20:31). In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say "the Son of man," but "one like a Son of man." Compare Rev 1:13; Rev 14:14, where also the article is omitted. II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, Joh 1:30, and compare Joh 8:40). While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Mat 8:20; Mat 11:19; Mat 12:8, Mat 12:32; Mat 13:37; Mat 16:13; Mat 20:18; Mat 26:64; Mar 8:31, Mar 8:38; Mar 14:21; Luk 9:26, Luk 9:58; Luk 12:8; Luk 17:22; Luk 19:10; Luk 22:69. The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Mat 10:23; Mat 13:40 sqq.; Mat 16:27 sqq.; Mat 19:28; Mat 24:27, Mat 24:37, Mat 24:44; Mat 25:31 sqq.; Mar 13:26; Luk 6:22; Luk 17:24, Luk 17:30; Luk 18:8; Luk 21:27.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Verily, verily (ἀμὴν, ἀμὴν)

The word is transcribed into our Amen. John never, like the other Evangelists, uses the single verily, and, like the single word in the Synoptists, it is used only by Christ.

Hereafter (ἀπ' ἄρτι)

The best texts omit. The words literally mean, from henceforth; and therefore, as Canon Westcott aptly remarks, "if genuine, would describe the communion between earth and heaven as established from the time when the Lord entered upon His public ministry."

Heaven (τὸν οὐρανὸν)

Rev., giving the article, the heaven.

Open (ἀνεῳγότα)

The perfect participle. Hence Rev., rightly, opened. The participle signifies standing open, and is used in the story of Stephen's martyrdom, Act 7:56. Compare Isa 64:1. The image presented to the true Israelite is drawn from the history of his ancestor Jacob (Gen 28:12).

Angels

With the exception of Joh 12:29 and Joh 20:12, John does not use the word "angel" elsewhere in the Gospel or in the Epistles, and does not refer to their being or ministry. Trench ("Studies in the Gospels") cites a beautiful passage of Plato as suggestive of our Lord's words. Plato is speaking of Love. "He is a great spirit, and like all spirits he is intermediate between the divine and the mortal. He interprets between gods and men, conveying to the gods the prayers and sacrifices of men, and to men the commands and replies of the gods; he is the mediator who spans the chasm which divides them, and in him all is bound together, and through him the acts of the prophet and the priest, their sacrifices and mysteries and charms, and all prophecy and incantation find their way. For God mingles not with man, but through Love all the intercourse and speech of God with man, whether awake or asleep, is carried on" ("Symposium," 203).

Son of man

See on Luk 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself.

In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Act 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve.

Jesus' use of the term here is explained in two ways.

I. That He borrows the title from the Old Testament to designate Himself either: (a) as a prophet, as in Eze 2:1-3; Eze 3:1, etc.; or (b) as the Messiah, as prefigured in Dan 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds.

(a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent.

(b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, "I am the Messiah who is prefigured by Daniel." A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See Joh 8:24, Joh 8:25; Joh 10:24, Joh 10:25.

Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, Joh 5:27 and Joh 12:34 show that it was set off against that term. Compare Mat 16:13, Mat 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (Joh 1:34, Joh 1:49; Joh 11:27; Joh 20:31).

In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say "the Son of man," but "one like a Son of man." Compare Rev 1:13; Rev 14:14, where also the article is omitted.

II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, Joh 1:30, and compare Joh 8:40).

While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Mat 8:20; Mat 11:19; Mat 12:8, Mat 12:32; Mat 13:37; Mat 16:13; Mat 20:18; Mat 26:64; Mar 8:31, Mar 8:38; Mar 14:21; Luk 9:26, Luk 9:58; Luk 12:8; Luk 17:22; Luk 19:10; Luk 22:69.

The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Mat 10:23; Mat 13:40 sqq.; Mat 16:27 sqq.; Mat 19:28; Mat 24:27, Mat 24:37, Mat 24:44; Mat 25:31 sqq.; Mar 13:26; Luk 6:22; Luk 17:24, Luk 17:30; Luk 18:8; Luk 21:27.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Hereafter ye shall see - All of these, as well as thou, who believe on me now in my state of humiliation, shall hereafter see me come in my glory, and all the angels of God with me. This seems the most natural sense of the words, though they may also refer to his ascension.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Verily, verily - Amen, amen. The doubling of this word probably came from this circumstance: that it was written both in Hebrew אמן and in Greek αμην, signifying, it is true. Heaven open - This seems to be a figurative expression: 1. Christ may be understood by this saying to mean, that a clear and abundant revelation of God's will should be now made unto men; that heaven itself should be laid as it were open, and all the mysteries which had been shut up and hidden in it from eternity, relative to the salvation and glorification of man; should be now fully revealed. 2. That by the angels of God ascending and descending, is to be understood, that a perpetual intercourse should now be opened between heaven and earth, through the medium of Christ, who was God manifested in the flesh. Our blessed Lord is represented in his mediatorial capacity as the ambassador of God to men; and the angels ascending and descending upon the Son of man, is a metaphor taken from the custom of despatching couriers or messengers from the prince to his ambassador in a foreign court, and from the ambassador back to the prince. This metaphor will receive considerable light when compared with Co2 5:19, Co2 5:20 : God was in Christ reconciling the world unto himself: - We are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead to be reconciled to God. The whole concerns of human salvation shall be carried on, from henceforth, through the Son of man; and an incessant intercourse be established between heaven and earth. Some have illustrated this passage by the account of Jacob's vision, Gen 28:12. But though that vision may intimate that God had established at that time a communication between heaven and earth, through the medium of angels, yet it does not appear that our Lord's saying here has any reference to it; but that it should be understood as stated above. What a glorious view does this give us of the Gospel dispensation! It is heaven opened to earth; and heaven opened on earth. The Church militant and the Church triumphant become one, and the whole heavenly family, in both, see and adore their common Lord. Neither the world nor the Church is left to the caprices of time or chance. The Son of man governs as he upholds all. Wherever we are praying, studying, hearing, meditating, his gracious eye is upon us. He notes our wants, our weakness, and our petitions; and his eye affects his heart. Let us be without guile, deeply, habitually sincere, serious, and upright; and then we may rest assured, that not only the eye, but the hand, of our Lord shall be ever upon us for good. Happy the man whose heart can rejoice in the reflection, Thou God seest me!

Top

¹² And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
¹³ And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
¹⁴ And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.
¹⁵ And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
¹⁶ And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.
¹⁷ And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
¹⁸ And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.
¹⁹ And he called the name of that place Bethel: but the name of that city was called Luz at the first.
²⁰ And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
²¹ So that I come again to my father's house in peace; then shall the LORD be my God:
²² And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.

⁸ But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.

⁶ Who, being in the form of God, thought it not robbery to be equal with God:
⁷ But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

¹² And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
¹³ And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.

² And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
³ His countenance was like lightning, and his raiment white as snow:
⁴ And for fear of him the keepers did shake, and became as dead men.

⁴³ And there appeared an angel unto him from heaven, strengthening him.

¹³ And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.

¹⁹ Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.

² For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

¹² And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.

¹¹ For he shall give his angels charge over thee, to keep thee in all thy ways.
¹² They shall bear thee up in their hands, lest thou dash thy foot against a stone.

¹⁴ Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

¹² And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.

¹⁶ And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

²³ Though he had commanded the clouds from above, and opened the doors of heaven,
²⁴ And had rained down manna upon them to eat, and had given them of the corn of heaven.

⁴ Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

²⁷ And then shall they see the Son of man coming in a cloud with power and great glory.

⁸ I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?

³⁰ Even thus shall it be in the day when the Son of man is revealed.

²⁴ For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.

²² Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.

²⁶ And then shall they see the Son of man coming in the clouds with great power and glory.

³¹ When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

⁴⁴ Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.

³⁷ But as the days of Noe were, so shall also the coming of the Son of man be.

²⁷ For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.

²⁸ And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

²⁷ For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.

⁴⁰ As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

²³ But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.

⁶⁹ Hereafter shall the Son of man sit on the right hand of the power of God.

¹⁰ For the Son of man is come to seek and to save that which was lost.

²² And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.

⁸ Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:

⁵⁸ And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.

²⁶ For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.

²¹ The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.

³⁸ Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

³¹ And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.

⁶⁴ Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

¹⁸ Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,

¹³ When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?

³⁷ He answered and said unto them, He that soweth the good seed is the Son of man;

³² And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

⁸ For the Son of man is Lord even of the sabbath day.

¹⁹ The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

²⁰ And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.

⁴⁰ But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.

³⁰ This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

¹⁴ And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

¹³ And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

³¹ But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

²⁷ She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.

⁴⁹ Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

³⁴ And I saw, and bare record that this is the Son of God.

¹⁵ He saith unto them, But whom say ye that I am?

¹³ When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?

³⁴ The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?

²⁷ And hath given him authority to execute judgment also, because he is the Son of man.

²⁵ Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me.

²⁴ Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.

²⁵ Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.

²⁴ I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.

¹³ I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.

¹ Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

¹ And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee.
² And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me.
³ And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day.

⁵⁶ And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

²² Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.

¹² And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.

²⁹ The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.

¹² And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.

¹ Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence,

⁵⁶ And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

¹² And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.

²⁰ Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.

¹⁹ To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.