TOTAL OBEDIENCE TO ALL THE NATURAL LAWS IN CREATION IS THE PERMANENT AND ALMIGHTY SOLUTION TO RELIGIOUS DISSENSIONS, FANATICISMS AND WARS
ABC TO XYZ OF ONE WORLD SPIRITUAL FELLOWSHIP FOR A
LASTING GLOBAL PEACE IN OUR GLOBAL VILLAGE
I S M Integrational Spiritan Movement
ABC TO XYZ OF ONE WORLD
SPIRITUAL FELLOWSHIP FOR A LASTING GLOBAL PEACE IN OUR GLOBAL VILLAGE
A
1: I am the Almighty Creator
of the Entire Universe, Animate and Inanimate, both those you can see and those
you cannot see and I alone maintain them in suspension with My Almighty
Gravitational Pull. I am in everything I created, in gaseous or liquid form
every time, everywhere!
1
2: The Macrocosms and
Microcosms starting with the Sun and Moon, the Oceans and the Seas, the
Mountains and the Valleys, the Earthquakes and the Typhoons, the Thunder and the
Lightning are merely my samples of My Voice and Torch Light as I reorganise my
Created Universe. I know their numbers, volume and weight!
1
3: Your conception, gestation,
birth, growth, respiration, movement, nutrition, excretion, reproduction and
finally death is dependent on obeying all my laws when, how and where I want! You
were not there when I designed and created the universe and so I do not need
your prayers and worship to maintain peace, control earthquakes or destroy
whatever does not fit into my LANDSCAPING!
SUMMATION OF GLOBAL
PEACE IN OUR GLOBAL VILLAGE
.1.ONE
ALMIGHTY CREATOR, ONE CREATED UNIVERSE, ONE HUMAN FAMILY IS A GIVEN DATUM NOT A
HYPOTHESIS NOR MUNDANE THEOLOGY
THESE ARE THE FOUNDATION PILLARS FOR THE
INTERNATIONAL PRACTICE OF INTEGRATIONAL SPIRITAN MOVEMENT WHICH WERE DICTATED
TO A HUMBLE SECRETARY; DR JIDEOFO KENECHUKWU DANMBAEZUE AS A GUIDE FOR THE
PRACTICE OF SPIRITUAL FELLOWSHIP FOR ALL NATURAL SCIENTISTS POISED TO ENTHRONE
A LASTING WORLD PEACE IN OUR DIGITALISED GLOBAL VILLAGE WERE SCRIBBLED
PIECEMEAL OVER A TWENTY-FIVE YEAR PERIOD! IT WAS & IS THE DIVINE
INSTRUCTIONS FROM THE HOLY SPIRIT OF THE ALMIGHTY CREATOR OF THE ENTIRE
UNIVERSE. IT LASTED FROM 11/03/1989 AND ENDED
ON 11/03/2014 @ 01:11:39 HRS GMT
THREE RACES OF MANKIND I DECREED AND CREATED
CHRISTANITY IS
COMPLETELY A COUNTERFEIT OF WHAT IT WAS AT THE BEGINNING IN THE ACTS OF
APOSTLES
YOU
SHALL KNOW THE TRUTH AND THE TRUTH SHALL SET YOU FREE, THE LORD JESUS HAD SAID
BUT TODAY IN CHRISTENDOM IT HAS
TRANSFORMED TO
YOU
SHALL KNOW THE LIE AND THE FALSEHOOD SHALL PUT IN YOU IN DEMONIC CHAINS,
DR JK DANMBAEZUE OBSERVES
AS IT WAS IN THE BEINNING WHEN PETER, THE ROCK, WAS IN CHARGE
31 And when they had prayed, the place
in which they were gathered together was shaken; and they were all filled with
the Holy Spirit and spoke the word of God with boldness.
Ac 2:2,4; 4:29; 16:26
GBN ACC Barnes JFB JWN PNTC RWP TFG TSK
WBN
32 ¶ Now the company of those who believed
were of one heart and soul, and no one said that any of the things which he
possessed was his own, but they had everything in common.
Ac 2:44; 5:12; Ro 15:5-6; 2Co 13:11;
Php 1:27; 2:2; 1Pe 3:8
GBN ACC Barnes FBN JWN MHC MHCC PNTC
RWP TFG TSK
33 And with great power the apostles gave
their testimony to the resurrection of the Lord Jesus, and great grace was upon
them all.
Ac 1:8,22; 2:47
ACC Barnes FBN JFB JWN RWP TFG TSK
34 There was not a needy person among them,
for as many as were possessors of lands or houses sold them, and brought the
proceeds of what was sold
Ac 2:45
GBN ACC Barnes FBN JWN RWP TFG TSK
35 and laid it at the apostles' feet; and
distribution was made to each as any had need.
Ac 2:45; 4:37; 5:2; 6:1
ACC Barnes FBN JFB JWN RWP TFG TSK
36 Thus Joseph who was surnamed by the
apostles Barnabas (which means, Son of encouragement), a Levite, a native of
Cyprus,
ACC Barnes FBN JFB JWN PNTC RWP TFG TSK
37 sold a field which belonged to him, and
brought the money and laid it at the apostles' feet.
Ac 4:34-35; 5:1-2
Barnes JWN PNTC RWP TFG TSK
Choose
Your Favourite Bible Edition and Compare Notes With Me o o o
AS IT WAS CONTAMINATED BY COSTANTINE AND SAUL OF TARSUS AND
DETORIATED TO REVOLUTION OF THE GREAT MONK MARTIN LUTHER
SCHISM IN CHRISTIANITY also called East–West Schism
Is the event that precipitated the final separation
between the Eastern Christian churches (led by the patriarch of Constantinople,
Michael Cerularius) and the Western Church
(led by Pope Leo IX). The mutual excommunications by the Pope
and the Patriarch that year became a watershed in church history. The
excommunications were not lifted until 1965, when Pope Paul VI and Patriarch Athenagoras, following their historic meeting in
Jerusalem in 1964, presided over simultaneous ceremonies that revoked the
excommunication decrees.
The relation of the Byzantine Church to the Roman may be described as
one of growing estrangement from the 5th to the 11th century. In the early
church three bishops stood forth prominently, principally from the political
eminence of the cities in which they ruled—the bishops of Rome, Alexandria, and
Antioch. The transfer of the seat of empire from Rome to Constantinople and the
later eclipse of Alexandria and Antioch as battlegrounds of Islam and
Christianity promoted the importance of Constantinople. Concurrently, the
theological calmness of the West, in contrast to the often violent theological
disputes that troubled the Eastern patriarchates, strengthened the position of
the Roman popes, who made increasing claims to preeminence. But this
preeminence, or rather the Roman idea of what was involved in it, was never
acknowledged in the East. To press it upon the Eastern patriarchs was to
prepare the way for separation; to insist upon it in times of irritation was to
cause a schism.
The theological genius of the East was different
from that of the West. The Eastern theology had its roots in Greek philosophy,
whereas a great deal of Western theology was based on Roman law. This gave rise
to misunderstandings and at last led to two widely separate ways of regarding
and defining one important doctrine—the procession of the Holy Spirit from the
Father or from the Father and the Son—with the Roman churches, without
consulting the East, incorporating the Son into their creed. The Eastern
churches also resented the Roman enforcement of clerical celibacy, the
limitation of the right of confirmation to the bishop, and the use of
unleavened bread in the Eucharist.
Political jealousies and interests intensified the
disputes; and at last, after many premonitory symptoms, the final break came in
1054, when Pope Leo IX struck at Michael Cerularius and his followers with an
excommunication and when the Patriarch retaliated with a similar
excommunication. There had been mutual excommunications before, but they had
not resulted in permanent schisms. At the time there seemed possibilities of
reconciliation, but the rift grew wider; in particular, the Greeks were
bitterly antagonized by such events as the Latin capture of Constantinople in
1204. Western pleas for reunion (on Western terms), such as those at the
Council of Lyon (1274) or the Council of Ferrara-Florence (1439), were rejected
by the Byzantines. The schism has never been healed.
To cite this
page:
- MLA Style:
"1054, Schism of." Encyclopædia Britannica. Encyclopædia
Britannica 2009 Ultimate Reference Suite.
Chicago: Encyclopædia Britannica, 2009.
- APA Style:
1054, Schism of. (2009). Encyclopædia Britannica. Encyclopædia
Britannica 2009 Ultimate Reference Suite.
Chicago: Encyclopædia Britannica.
My Professorial Analyses will mature in three months if I
get 30 Email responses to; agunabu1948@gmail.com
THE BIGGEST DECEIT IN THE ROMANTICISED
VERSION OF CHRISTIANITY IS THIS GARGUNTUAN LIE THAT WAS WRITTEN BY JESUIT
THEOLOGIANS AND HOISTED ON A FISHERMAN NAMED JOHN
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
GBN ACC
Barnes FBN JFB JWN MHC MHCC PNTC RWP TFG TSK WBN
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
Barnes JFB
JWN RWP TSK
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
GBN ACC
Barnes FBN JFB JWN RWP TFG TSK WBN
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
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK WBN
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
GBN ACC
Barnes FBN JFB JWN RWP TFG TSK
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
GBN ACC
Barnes FBN JFB JWN MHC MHCC PNTC RWP TSK WBN
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
GBN ACC
Barnes FBN JFB JWN MHC PNTC RWP TFG TSK
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)
GBN Barnes
FBN JFB PNTC RWP TFG TSK
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
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK
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
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK WBN
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
GBN ACC
Barnes FBN JFB JWN RWP TFG TSK
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
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK WBN
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
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK WBN
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
GBN ACC Barnes
FBN JFB JWN PNTC RWP TFG TSK WBN
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
GBN ACC
Barnes FBN JFB JWN MHC MHCC PNTC RWP TFG TSK WBN
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
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK
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
ACC Barnes
FBN JFB JWN PNTC RWP TFG TSK
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
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK
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
GBN ACC
Barnes JFB JWN MHC MHCC PNTC RWP TFG TSK WBN
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
GBN ACC
Barnes JFB JWN PNTC RWP TFG TSK
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
GBN ACC
Barnes FBN JFB JWN RWP TFG TSK
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)
ACC Barnes
RWP TFG TSK
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
ACC Barnes
FBN JWN RWP TFG TSK
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)
GBN Barnes
JWN PNTC RWP TFG TSK
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)
GBN ACC
Barnes JFB JWN PNTC RWP TFG TSK
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
GBN ACC
Barnes FBN JFB JWN PNTC RWP TSK
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
ACC Barnes
RWP TFG TSK
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
ACC Barnes
FBN JFB JWN PNTC RWP TFG TSK
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
GBN ACC
Barnes FBN JFB JWN MHC MHCC PNTC RWP TFG TSK WBN
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
Barnes PNTC
RWP TFG TSK
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
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK WBN
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
GBN ACC
Barnes PNTC RWP TFG TSK
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
ACC Barnes
FBN RWP TFG TSK
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)
GBN Barnes
FBN JWN RWP TFG TSK
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)
GBN ACC
Barnes JFB PNTC RWP TFG TSK WBN
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
GBN ACC
Barnes JFB PNTC RWP TFG TSK
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)
GBN ACC
Barnes JFB JWN MHC MHCC RWP TFG TSK WBN
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)
GBN ACC
Barnes JFB PNTC RWP TFG TSK
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)
GBN ACC
Barnes FBN JFB PNTC RWP TFG TSK
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
Barnes JFB
PNTC RWP TSK
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)
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK
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
ACC Barnes
FBN JFB JWN PNTC RWP TFG TSK
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)
ACC Barnes
JFB MHC MHCC PNTC RWP TFG TSK
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
Barnes FBN
JFB RWP TFG TSK
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
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK WBN
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
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK
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
GBN ACC
Barnes FBN JFB RWP TFG TSK
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)
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK WBN
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
ACC Barnes
FBN JFB JWN PNTC RWP TFG TSK
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)
ACC Barnes
FBN JFB RWP TFG TSK
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
GBN ACC
Barnes FBN JFB JWN PNTC RWP TFG TSK WBN
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.
-> Next chapter
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!
1. WHEN I PHYSICALLY DIE ANYONE THAT HAS READ AND PRACTISED HALF OF MY SPIRIT-FILLED POSTS WILL SEE SIGNS AND WONDERS IN THE SKY FOR MONTH
2. A PROOF THAT PATRIARCH KENEZ McENOCH OF GENESIS CHAPTER 5, HAD DELIVERED ALL THE HALF OF CENTURY DIVINE DICTATIONS BY THE HOLY SPIRIT OF THE ALMIGHTY CREATOR. ! ! !
3.. PLEASE DO NOT MOURN, CRY OR CELEBRATE MY TRANSITION RATHER HUMBLY KNEEL DOWN TO THE OWNER OF THE AIR, SUN, MOON AND WATER YOU ENJOY... AND SAY THANK YOU MY ALMIGHTY CREATOR . . o o o
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