the Week of Proper 28 / Ordinary 33
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George Lamsa Translation
John 1:14
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The Word became a man and lived among us. We saw his divine greatness—the greatness that belongs to the only Son of the Father. The Word was full of grace and truth.
And the worde was made flesshe and dwelt amonge vs and we sawe the glory of it as the glory of the only begotten sonne of ye father which worde was full of grace and verite.
The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
The Word became flesh and tabernacledpitched his tent">[fn] among us. We gazed on his glory, the kind of glory that belongs to the Father's unique Son,Son">[fn] full of grace and truth.Isaiah 40:5; Matthew 1:16,20; 17:2; Luke 1:31,35; 2:7; John 2:11; 11:40; Romans 1:3; Galatians 4:4; Colossians 1:19; 1 Timothy 3:16; Hebrews 2:11,14, 16-17; 2 Peter 1:17;">[xr]
And the Word became flesh, and dwelt among us; and we saw His glory, glory as of the only Son from the Father, full of grace and truth.
The Word became a human and lived among us. We saw his glory—the glory that belongs to the only Son of the Father—and he was full of grace and truth.
And the Word became flesh, and dwelt among us, and we saw his glory, glory as of the only begotten from the Father, full of grace and truth.
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.
And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.
The Word became flesh, and lived among us. We saw his glory, such glory as of the only Son of the Father, full of grace and truth.
And the Word was made flesh, and tabernacled among us, (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth.
And the Word came in the flesh, and lived for a time in our midst, so that we saw His glory--the glory as of the Father's only Son, sent from His presence. He was full of grace and truth.
And the word was maad man, and dwellyde among vs, and we han seyn the glorie of hym, as the glorie of the `oon bigetun sone of the fadir, ful of grace and of treuthe.
And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.
The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.
The Word became a human being and lived here with us. We saw his true glory, the glory of the only Son of the Father. From him all the kindness and all the truth of God have come down to us.
And the Word (Christ) became flesh, and lived among us; and we [actually] saw His glory, glory as belongs to the [One and] only begotten Son of the Father, [the Son who is truly unique, the only One of His kind, who is] full of grace and truth (absolutely free of deception).
And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.
And so the Word became flesh and took a place among us for a time; and we saw his glory--such glory as is given to an only son by his father--saw it to be true and full of grace.
The Word became a human being and lived with us, and we saw his Sh'khinah, the Sh'khinah of the Father's only Son, full of grace and truth.
And the Word became flesh, and dwelt among us (and we have contemplated his glory, a glory as of an only-begotten with a father), full of grace and truth;
And the Word flesh was made, and tabernacled with us; and we saw his glory, the glory as of the one-begotten who (was) from the Father, full of grace and truth.
And the: Word became flesh, and tabernacled with us: and we saw his glory, a glory as of the only begotten from the Father, that he was full of grace and truth.
And the Word was made flesh, and dwelt among vs (& we beheld his glory, the glory as of the onely begotten of the Father) full of grace and trueth.
So the Word became human and made his home among us. He was full of unfailing love and faithfulness. And we have seen his glory, the glory of the Father's one and only Son.
Christ became human flesh and lived among us. We saw His shining-greatness. This greatness is given only to a much-loved Son from His Father. He was full of loving-favor and truth.
And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth.
And that Word was made flesh, and dwelt among vs, (and we sawe the glorie thereof, as the glorie of the onely begotten Sonne of the Father) full of grace and trueth.
And, the Word, became, flesh, and pitched his tent among us, and we gazed upon his glory, - a glory, as an Only-begotten from his Father. Full of favour and truth.
And the Word was made flesh and dwelt among us (and we saw his glory, the glory as it were of the only begotten of the Father), full of grace and truth.
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.
And the same word became fleshe, and dwelt among vs ( and we sawe the glory of it, as the glory of the only begotten sonne of the father) full of grace and trueth.
The Word became a human being and, full of grace and truth, lived among us. We saw his glory, the glory which he received as the Father's only Son.
The Word became flesh and dwelt among us. We observed his glory, the glory as the one and only Son from the Father, full of grace and truth.
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.
And the Word became flesh and took up residence among us, and we saw his glory, glory as of the one and only from the Father, full of grace and truth.
And the Word became flesh and tabernacled among us. And we beheld His glory, glory as of an only begotten from the Father, full of grace and of truth.
And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth.
And the worde became flesh, and dwelt amonge vs: and we sawe his glory, a glory as of the onely begotte sonne of the father, full of grace and trueth.
The Logos became incarnate, and had his tabernacle among us, being full of grace and truth; and we contemplated his glory, such glory as the Monogenes derived from the father.
The Word became flesh and blood, and moved into the neighborhood. We saw the glory with our own eyes, the one-of-a-kind glory, like Father, like Son, Generous inside and out, true from start to finish.
Now the Word became flesh and took up residence among us. We saw his glory—the glory of the one and only, full of grace and truth, who came from the Father.
And the Word became 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.
So the Word of God put on a human body and rode among us. We saw his magnificence. This bright light that shone from him, a light that only the soul can see, was a gift from the Father to his only Boy. God's Son rode with a love that wouldn't quit and a faithfulness that could not be snuffed out.
And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.
And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the Word: John 1:1, Isaiah 7:14, Matthew 1:16, Matthew 1:20-23, Luke 1:31-35, Luke 2:7, Luke 2:11, Romans 1:3, Romans 1:4, Romans 9:5, 1 Corinthians 15:47, Galatians 4:4, Philippians 2:6-8, 1 Timothy 3:16, Hebrews 2:11, Hebrews 2:14-17, Hebrews 10:5, 1 John 4:2, 1 John 4:3, 2 John 1:7
we: John 2:11, John 11:40, John 12:40, John 12:41, John 14:9, Isaiah 40:5, Isaiah 53:2, Isaiah 60:1, Isaiah 60:2, Matthew 17:1-5, 2 Corinthians 4:4-6, Hebrews 1:3, 1 Peter 2:4-7, 2 Peter 1:17, 1 John 1:1, 1 John 1:2
the only: John 1:18, John 3:16, John 3:18, Psalms 2:7, Acts 13:33, Hebrews 1:5, Hebrews 5:5, 1 John 4:9
full: John 1:16, John 1:17, Psalms 45:2, 2 Corinthians 12:9, Ephesians 3:8, Ephesians 3:18, Ephesians 3:19, Colossians 1:19, Colossians 2:3, Colossians 2:9, 1 Timothy 1:14-16
Reciprocal: Genesis 22:14 - In Genesis 41:55 - Go unto Exodus 3:2 - bush burned Exodus 17:7 - Is the Lord Exodus 26:1 - the tabernacle with ten curtains Exodus 28:2 - glory Exodus 37:10 - General Exodus 40:18 - reared Leviticus 8:26 - General Leviticus 23:34 - The fifteenth Numbers 29:12 - the fifteenth day Deuteronomy 32:4 - a God 1 Kings 8:11 - for the glory 1 Kings 8:27 - But will Nehemiah 8:17 - sat under Psalms 25:10 - mercy Psalms 85:9 - glory Proverbs 8:24 - I was Song of Solomon 2:3 - my beloved Song of Solomon 5:9 - What is Song of Solomon 8:1 - find thee Isaiah 4:2 - beautiful and glorious Isaiah 9:6 - unto us a son Isaiah 33:17 - eyes Isaiah 65:16 - in the God Ezekiel 37:27 - tabernacle Ezekiel 43:7 - where I Daniel 2:11 - whose Haggai 2:7 - I will fill Haggai 2:9 - glory Zechariah 2:10 - and I Zechariah 8:3 - dwell Zechariah 9:17 - how great is his beauty Malachi 4:2 - the Sun Matthew 1:23 - God Matthew 12:42 - behold Matthew 17:2 - his face Mark 1:1 - son Mark 8:38 - the Son Mark 9:2 - transfigured Mark 12:6 - one Luke 2:40 - the grace Luke 9:29 - General Luke 9:32 - they saw John 2:21 - he John 6:40 - seeth John 8:23 - Ye are from John 8:42 - for John 14:6 - the truth Acts 7:2 - The God 2 Corinthians 3:18 - the glory 2 Corinthians 4:6 - in the 2 Corinthians 8:9 - the grace Philippians 2:7 - in the Colossians 1:15 - the firstborn 1 Timothy 2:5 - the man Titus 2:11 - the grace Hebrews 1:2 - spoken Hebrews 1:6 - And again Hebrews 5:7 - the Hebrews 9:11 - by a greater James 3:17 - full 1 Peter 1:25 - this 2 Peter 1:16 - were 1 John 4:14 - we have Revelation 2:18 - the Son Revelation 7:15 - dwell Revelation 13:6 - and his Revelation 19:13 - The Revelation 21:3 - Behold Revelation 21:23 - the Lamb
Cross-References
GOD created the heavens and the earth in the very beginning.
And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the water.
And God said, Let there be light; and there was light.
And God saw that the light was good; and God separated the light from the darkness.
And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.
And God made the firmament, and divided the waters that were under the firmament from the waters that were above the firmament; and it was so.
And God called the firmament Sky. And there was evening and there was morning, the second day.
And God said, Let the waters that are under the sky be gathered together in one place, and let the dry land appear; and it was so.
And the earth brought forth vegetation, the herb yielding seed after its kind, and the tree hearing fruit, wherein is its seed, after its kind; and God saw that it was good.
Then God said, Let there be lights in the firmament of the heaven to separate the day from the night; and let them be for signs, and for seasons, and for days, and years.
Gill's Notes on the Bible
And the word was made flesh,.... The same word, of whom so many things are said in the preceding verses; and is no other than the Son of God, or second person in the Trinity; for neither the Father, nor the Holy Ghost, were made flesh, as is here said of the word, but the Son only: and "flesh" here signifies, not a part of the body, nor the whole body only, but the whole human nature, consisting of a true body, and a reasonable soul; and is so called, to denote the frailty of it, being encompassed with infirmities, though not sinful; and to show, that it was a real human nature, and not a phantom, or appearance, that he assumed: and when he is said to be "made" flesh, this was not done by the change of one nature into another, the divine into the human, or the word into a man; but by the assumption of the human nature, the word, taking it into personal union with himself; whereby the natures are not altered; Christ remained what he was, and became what he was not; nor are they confounded, and blended together, and so make a third nature; nor are they separated, and divided, so as to constitute two persons, a divine person, and an human person; but are so united as to be but one person; and this is such an union, as can never be dissolved, and is the foundation of the virtue and efficacy of all Christ's works and actions, as Mediator:
and dwelt among us; or "tabernacled among us"; in allusion to the tabernacle, which was a type of Christ's human nature: the model of the tabernacle was of God, and not of man; it was coarse without, but full of holy things within; here God dwelt, granted his presence, and his glory was seen; here the sacrifices were brought, offered, and accepted. So the human nature of Christ was of God's pitching, and not man's; and though it looked mean without, the fulness of the Godhead dwelt in it, as well as a fulness of grace and truth; in the face of Christ the glory of God is seen, and through him, even the vail of his flesh, saints have access unto him, and enjoy his presence; and by him their spiritual sacrifices become acceptable to God: or this is observed, in allusion to the feast of tabernacles, when the Jews dwelt in booths, in remembrance of their manner of living in the wilderness: the feast of tabernacles was typical of Christ, and of his tabernacling in our nature. Solomon's temple, which was also a type of Christ, was dedicated at the time of that feast; and it seems probable, that our Lord was born at that time; for as he suffered at the time of the passover, which had respect unto him, and the pouring forth of the Spirit was on the very day of Pentecost, which that prefigured; so it is highly probable, that Christ was born at the time of the feast of tabernacles, which pointed out his dwelling among us; and is therefore very pertinently hinted at, when mention is here made of his incarnation. However, reference is manifestly had to the Shekinah, and the glory of it, in the tabernacle and temple; and almost the very word is here used. The Targumists sometimes speak of the Shekinah of the word dwelling among the Israelites: so Onkelos in Numbers 11:20 where the Israelites are threatened with flesh, until they loath it; because, says the paraphrast,
"ye have loathed "the word of the Lord", whose Shekinah dwelleth among you.''
Jonathan ben Uzziel, on the same place, expresses it thus;
"because ye have loathed the word of the Lord, the glory of whose Shekinah dwelleth among you.''
And it follows here,
and we beheld his glory; the glory of his divine nature, which is essential to him, and underived, is equal to the Father's glory, is transcendent to all creatures, and is ineffable, and incomprehensible; some breakings forth of which there were in his incarnate state, and which were observed by the evangelist, and his companions; who, in various instances, saw plainly, that Christ was possessed of divine perfections, such as omniscience, and omnipotence; since he knew the thoughts of the heart, and could do the things he did: his Father declared him to be his beloved Son; and the miracles he wrought, and the doctrines he taught, manifested forth his glory; and not only there were some beams of his glory at his transfiguration, which were seen by the apostles, among which the Evangelist John was one, and to which he may have here a particular reference; but even at his apprehension, and death, and especially at his resurrection from the dead. The Jews speak of the glory of the Messiah to be seen in the world to come. They say h,
"If a man is worthy of the world to come, (i.e. the times of the Messiah,) he shall "see the glory" of the King Messiah.''
And of Moses, they say i,
"there was (or will be) no generation like that in which he lived, until the generation in which the King Messiah comes, which shall "behold the glory" of the holy, blessed God, as he.''
This our evangelist, and the other disciples of Christ have seen:
the glory, as of the only begotten of the Father; a glory becoming him, suitable to him as such; the very real glory of the Son of God; for the "as", here, is not a note of similitude, but of certainty, as in Matthew 14:5 and the word is here called, "the only begotten of the Father"; which cannot be said of Christ, as man; for as such, he was not "begotten" at all: nor on the account of his resurrection from the dead; for so he could not be called the "only begotten", since there are others that have been, and millions that will be raised from the dead, besides him: nor by reason of adoption; for if adopted, then not begotten; these two are inconsistent; besides, he could not be called the only begotten, in this sense, because there are many adopted sons, even all the elect of God: nor by virtue of his office, as magistrates are called the sons of God; for then he would be so only in a figurative and metaphorical sense, and not properly; whereas he is called God's own Son, the Son of the same nature with him; and, as here, the only begotten of the Father, begotten by him in the same nature, in a way inconceivable and inexpressible by us:
full of grace and truth; that is, he dwelt among men, and appeared to have a fulness of each of these: for this clause is not to be joined with the glory of the only begotten, as if this was a branch of that; but regards him as incarnate, and in his office, as Mediator; who, as such, was full of "grace"; the Spirit, and the gifts of the Spirit; of all the blessings of grace, of justifying, pardoning, adopting, sanctifying, and persevering grace; of all the promises of grace; of all light, life, strength, comfort, peace, and joy: and also of truth, of all Gospel truths; and as he had the truth, the sum, and substance of all the types and prophecies concerning him in him; and as he fulfilled all his own engagements, and his Father's promises; and as possessed of sincerity towards men, and faithfulness and integrity to God.
h Gloss. in T. Bab. Beracot, fol. 58. 1. i Zohar in Lev. fol. 9. 4.
Barnes' Notes on the Bible
And the Word was made flesh - The word “flesh,” here, is evidently used to denote “human nature” or “man.” See Matthew 16:17; Matthew 19:5; Matthew 24:22; Luke 3:6; Romans 1:3; Romans 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 John 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 John 1:1. This is in accordance with the doctrine of the Scriptures elsewhere. Hebrews 10:5; “a ‘body’ hast thou prepared me.” Hebrews 2:14; “as the children are partakers of flesh and blood, he also himself likewise took part of the same.” 1 John 4:2; “Jesus Christ is come in the flesh.” See also 1 Timothy 3:16; Phi 2:6; 2 Corinthians 8:9; Luke 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,” 1 John 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 Matthew 17:1-9. To this same evidence Peter also appeals, 2 Peter 1:16-18. John was one of the witnesses of that scene, and hence he says, “we beheld his glory,” Mark 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, John 1:14, John 1:18; John 3:16, Joh 3:18; 1 John 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 Genesis 22:2, Genesis 22:12, Genesis 22:16; Jeremiah 6:26; Zechariah 12:10. On both these accounts it is bestowed on the Saviour.
- 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.
- 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.”
Clarke's Notes on the Bible
Verse John 1:14. And the Word was made flesh — That very person who was in the beginning-who was with God-and who was God, John 1:1, in the fulness 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 John 1:1, an absolute and incontestable proof of the proper and eternal Godhead of Christ Jesus?
And dwelt among us — και εσκηνωσεν εν ημιν, 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 favoured 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, Luke 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 favour! 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.
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 ως should be here understood. There is also here an allusion to the manifestations of God above the ark in the tabernacle: see Exodus 25:22; Numbers 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 favour, kindness, and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth.
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(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 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.
