Newbold College

Department of Theological Studies

THE PURPOSE OF THE ‘SON OF MAN’ PHRASE

IN LUKE 5. 24 AND 22. 69

Assignment

Presented in the

 Fulfilment of the Requirements

 of the Course BDTS 320 Biblical Theology

 By

 Allan Falk

November 2006

The purpose of the ‘Son of Man’ phrase in Luk 5. 24 and 22. 69

Introduction

During his earthly ministry Jesus often used the expression the Son of Man about himself. All four Gospel writers narrate instances where Jesus is using this peculiar phrase relating to himself. In at least some of the instances where Jesus is using the Son of Man title, if it is a title, it seems as if he wants to tell the listeners something about his own identity or authority. It is however strange that the text gives us absolutely no straight forward explanation in relation to this phenomena. In this paper I therefore want to explore the possibility that it could be for self-identification purposes that Jesus used the term the Son of Man.

        Therefore my search question for this paper is: Is it possible that Jesus could have used the phrase “Son of Man” for the purpose of self-identification?

        If Jesus really used the phrase the Son of Man on himself for identification purposes, then it should make a difference even for us as readers of the Gospels in our day. If the notion the Son of Man, could clarify anything for Jesus’ listeners in his day, about his identity or authority, then the very same notion could also inform us.    

        This study will be based on the canonical text in order to find a coherent answer based on the logic of the text itself rather than on extra textual conjectures.

        I will conduct this study through a process of exegesis, antecedent reading and theological reflection. First I will try to answer the ‘what’ question. What does the text actually say? That will be done through exegesis of two chosen texts from Luke. (Luke 5.17-26 and 22. 66-71) Secondly I will search for answers to the ‘why’ question. Why did Jesus use this self-identification and what is the possible meaning of this usage? That will be done through antecedent reading primarily in the Old Testament, but also in the Four Gospels. Lastly I will reflect on how we might use this insight to enrich our studies of Jesus’ words in the Gospels.

      This being a relatively small piece of work I have limited my exegesis to only two texts in Luke, only referring to other usages as relevant for understanding these texts. Consequently I recognise that my findings can only give a hint of direction, hopefully enough to encourage someone to take the study further.

        The outline will be as follow:

1) Introduction

2) Son of Man. In this section I will introduce the phrase.

3) Exegesis of Texts in Luke (Luke 5. 17-26 and 22. 66-71)

4) Antecedent Reading. Here I will search the sources available for the listener of Jesus, for possible answers. Exploring the wider narrative in which the phrase is used.

5) Reflection on Findings. Here I will deduce what are relevant for today’s readers of the Gospels.

6) Conclusion

 Son of Man

The first major task for this study is the exegesis of the selected texts in Luke, but because of the huge attention the phrase the Son of Man have received from many scholars without reaching much of a consensus, I deem it appropriate to begin with a few lines of introduction.

        It seems that scholars have still not reached a broad consensus concerning the status of the phrase the Son of Man. Is it a title for Christ or not?[1]

        What might be more important to realise is, that some scholars think that the authors of the Gospels or the young Christian church is the origin of the phrase the Son of Man and not Christ himself.[2] 

        It is also noteworthy that the Greek o` ui`o.j tou/ avnqrw,pou is translated from the Aramaic

 vn"ßa/ rb:ïK. which is not all that simple. In Aramaic it is an idiom useful for identification of the speaker and in Greek it has become sort of an Christological title.[3]

        In a study were I am going to investigate the term Son of Man by antecedent reading in Scripture, it is also worth mentioning that some scholars think that the only possible literary source is Daniel 7,[4] and that only Mark 14. 62 really relates to the source.[5]

        It is also interesting to note that even though the title the Son of Man was a designation Jesus apparently used for himself, he was however never addressed by that title.[6]

        Finally it could be mentioned that Jesus used the phrase in at least three different connections.[7]

1) His earthly activity.[8] 2) His coming sufferings.[9] 3) His coming glory.[10]

        Despite all these different opinions concerning the Son of Man phrase, I will pursue the possibility that Jesus deliberately used this phrase and that he did it with a purposeful intend.

Exegesis of Luke 5. 17-26 and 22. 66-71

The two texts chosen as main texts for this study, is selected in relation to the search question: Is it possible that Jesus could have used the phrase “Son of Man” for the purpose of self-identification?

       In the first text from Luke 5. 17-26 Jesus is involved in an argument with the authorities concerning his authority to forgive sins. The argument arose because the leaders could not identify Jesus as having authority for what he was doing. The text is therefore chosen because I want to test if the leaders should have been able to identify a divine authority by means of the ‘title’ Son of Man. This text is also interesting because here we have the first instance were all three Gospel writers use the son of Man title.[11]

        In the next text from Luke 22. 66-71 we find Jesus under interrogation by the chief religious leaders in Jerusalem. Their main question is, are you the Son of God the anointed? This text is chosen because I want to investigate the possible significance of Christ’s usage of the phrase the Son of Man played in His attempt to convince the leaders about his true identity.

        Before any exegesis is done I will give a brief introduction to the Gospel of Luke in general. Most early writings support Luke a medical doctor and companion of Paul as the author. It has most probably been written in Rome between 60 and 80 A.D. In excellent Greek the works and teachings of Jesus is portrayed so that the reader might understand salvation. According to Luke 1. 1 Luke’s source was the first eyewitnesses.[12]

Luk 5. 17-26

The first text from Luk 5. 17-26 is about the healing of the paralytic in Peter’s house and Jesus’ controversy with the Pharisees and teachers of the law, over his claim that he had the authority to forgive sins.[13] The setting for this narrative is that Jesus has just arrived back to Capernaum from his first mission trip. Capernaum was his home town during his ministry; he most probably stayed in Peter’s house close to the lake shore. Because of the reports about all the miraculous healings he ha done everybody wanted to see him.[14]

        Exegesis: ‘One day, while he was teaching, Pharisees and teachers of the law were sitting near by (they had come from every village of Galilee and Judea and from Jerusalem);’[15] The expression ‘one day’ implies that it was probably not a Sabbath.[16] Pharisees and teachers being around while Jesus is teaching, is a statement that prepares us for a hostile reaction to Jesus, the Pharisees and teachers have probably come to investigate him because of all his workings during his first journey.[17] The combination Pharisees and the teachers of the law can be generalized as Pharisees because most of the teachers of the law belonged to the Pharisaic party.[18] The fact that these leaders were sitting near by and not by his feet, imply that they were not there to be thought.[19]

        ‘And the power of the Lord was with him to heal.’[20] This does not imply that he only periodically had healing power; he had that all the time.[21]

              ‘Just then some men came, carrying a paralyzed man on a bed. They were trying to bring him in and lay him before Jesus; but finding no way to bring him in because of the crowd, they went up on the roof and let him down with his bed through the tiles into the middle of the crowd in front of Jesus.’[22] In these two verses you can mainly explore the type of bed or roof, which is not important for this study, so I will leave it out.

        ‘When he saw their faith, he said, "Friend, your sins are forgiven you.’[23] Their faith must be the faith of the paralyzed and his helpers. The word in Greek translated with friend is  a;nqrwpe which is actually man. Matthew and Mark uses the Greek word te,knon meaning child, so may be friend is a good translation. Otherwise it is noteworthy that the paralyzed never requested anything from Jesus, at least not in words; Jesus just looked at him and forgave him his sins. As it is seen later, this was at the same time a provocative act towards the Pharisees.

        ‘Then the scribes and the Pharisees began to question, "Who is this who is speaking blasphemies? Who can forgive sins but God alone?’[24] The word translated ‘question’ could also mean reason. However all this reasoning seems to take place in their minds. In the next sentence the Pharisees are actually doing two things. Firstly they are asking who Jesus is? Secondly they have already judged him as blaspheming. Implied in the third sentence is, that they actually did not believe that the man was really forgiven.

        When Jesus perceived their questionings, he answered them, "Why do you raise such questions  in your hearts? Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Stand up and walk'? But so that you may know that the Son of Man has authority on earth to forgive sins"— he said to the one who was paralyzed-- "I say to you, stand up and take your bed and go to your home."[25] The story seeks to imply that Jesus read their thoughts realizing that they rejected his divine authority. Then Jesus simply performed another divine act this time visible for everybody, proving that his claims of divine authority were not just hot air.

        ‘Immediately he stood up before them, took what he had been lying on, and went to his home, glorifying God. Amazement seized all of them, and they glorified God and were filled with awe, saying, "We have seen strange things today."’[26] The statement that the people in general glorified God, might not imply that the Pharisees also praised God. The plot of the story implies the opposite.

Luk 22. 66-71

The second text from Luk 22. 66-71 is about the interrogation of Christ before the Sanhedrin, where they tried to find a way to condemn him.[27]

        The setting for this narrative is that Jesus was caught in Getsemane Thursday evening, and interrogated during the night first by Annas the ex-high priest and Caiaphas the high priest, and later by the Sanhedrin. After all this unofficial nightly hearings Jesus is then brought into the scene we have in our text.[28]

Exegesis: ‘When day came, the assembly of the elders of the people, both chief priests and scribes, gathered together, and they brought him to their council.’[29] The elders of the people were the Sanhedrin, which had both governing and judicial functions for the Jews.[30] When they brought him, it was from ‘the guard room at the palace of the high priest to the council chamber of the Sanhedrin.’[31]

        ‘They said, "If you are the Messiah, tell us." He replied, "If I tell you, you will not believe; and if I question you, you will not answer.’[32] The Jews waited for Messiah, but Jesus appearance did not satisfy them.[33] Jesus refusal to answer them, was actual a complaint about their unfairness, they had maid up their mind already. They wanted to convict him to death.

        ‘But from now on the Son of Man will be seated at the right hand of the power of God.’[34] This answer might have made a bell ring for this Jewish leaders, ‘the Son of Man’ could have reminded them about the Son of Man in Daniel 7 receiving eternal ruler ship from God, and ‘ be seated at the right hand of the power of God’ could have reminded them about Psalm 110, making him God or Gods Son.

        ‘All of them asked, "Are you, then, the Son of God?" He said to them, "You say that I am." 71 Then they said, "What further testimony do we need? We have heard it ourselves from his own lips!"’[35] Jesus way of answering was an idiomatic way of saying yes.[36] It is clear that the leaders had already made up their mind, Jesus was a blasphemer, and they wanted him dead.

        These two texts relate instances were Jesus had a strong conflict with the authorities in Jerusalem, but they were not the only ones, all the way from the first time Jesus put his feet in Jerusalem as Messiah he angered the leaders.

        Let me mention a few of the insistences were Jesus confronted the leaders from Jerusalem chronologically:

1) John 2. 13-21 Jesus cleanses the Temple for the first time, challenging and upsetting the leaders.

2) John 5. 1-18 Jesus heals the paralytic at Bethesda on a Sabbath, making the leaders want to kill him.

3) Luke 5. 17-26 Jesus forgives and heals the paralytic in Capernaum, again upsetting the visiting leaders from Jerusalem.

4) John 11 Jesus wakes Lazarus to life again, making the leaders decide to kill him.

5) Luke 19. 45-48 Jesus cleanses the Temple for the second time, encouraging the leaders to look for a way to implement their decision to kill him.

6) Luke 22. 66-71 Jesus interrogated by the leaders, as they try to find a valid reason to kill him.

        As it is seen in these texts Jesus normally called himself either the Son of God or the Son of Man and not Messiah.

 Antecedent Reading

Because the New Testament was not written in Jesus time, it can not really be seen as antecedent in relation to our study, but in cases were the Pharisees had antecedent encounters with Jesus I deem it acceptable to include these experiences in my study. That gives us the entire Old Testament plus relevant narratives from the four Gospels as our working field for this study.

        But before I dive into antecedent reading in relation to the Son of Man issue, I will bring to attention a few issues concerning Jesus and his identity. Except for the Samarian woman Jesus never told people that he was the Messiah,[37] and when he was asked directly he refused to answer.[38] In a few occasions Jesus told his disciples and even demons not to reveal his identity as Messiah.[39] It was however widely discussed if he could be the Messiah or not, and Jesus did also accept it when believing people confessed that he was Christ.[40] This entire struggle took place in an atmosphere where it was illegal even to call him Messiah.[41]

        Reading the Gospels it is fascinating to realise that Jesus actually identified himself through two different phrases, the Son of Man and the Son of God or evgw. eivmi, meaning ‘I am’.[42] In that way Jesus might claim to be not only human, but even identifying with the divine. As a descendant of David, he was also the Son of God.

Antecedent Reading in the Gospels

The purpose of this section is to do some antecedent reading which will help us to understand how Christ’s contemporaries might have understood the phrase the Son of Man.

        First we shall look at two incidents from the New Testament, one prior to the healing of the paralytic in Capernaum, and one prior to the interrogation of Jesus by Sanhedrin. Both incidents are found in the gospel of John.

        In John five it is narrated how Jesus healed a paralytic at the pool of Bethesda on a Sabbath. Afterwards during a discussion with the leaders Jesus told that he was the Son of God,[43] and later he spoke to them at length about his relation to the Father also mentioning that he was the Son of Man.[44] So early in Jesus ministry the Jewish leaders had already heard Jesus use both the title Son of Man and Son of God about himself.

        A few days before Jesus was interrogated there was an incident, were he discussed the identity of Christ with the Pharisees. He tried to make them understand how Christ could be both the Son of David and the Son of God.[45]

        In our two texts from Luke (Luk 5. 24 and 22. 69) and the two texts we have just mentioned, it seems that the Pharisees were straight forward introduced to Jesus as both the Son of God and the Son of Man. So from early in his ministry, Jesus informed the Pharisees or the Jewish leaders about his identity being Son of both God and man. Here we might ask once again why Jesus is not announcing himself as the Christ? Why is it that he uses the phrase Son of Man?

Antecedent Reading in Daniel

Studying the reason for Jesus usage of the Son of Man phrase, the reading in the Old Testament must begin in Daniel 7. 13 and 14.[46]

        The words ‘one like a human being’ comes from vn"ßa/ rb:ïK which can also be translated ‘(one) like the Son of man’. Now the question is. What meaning did Daniel assign to the phrase the son of man. In Daniel 8. 17 the angle Gabriel addresses Daniel as Son of man,[47] and in the book of Ezekiel God frequently addresses Ezekiel as Son of man.[48] This could imply that the phrase Son of man simply meant a human being.

        The term ‘serve’ in verse 14 comes from !Wx+l.p.yI which can also mean worship. Having these  verses in mind, Daniel seems to state that one like a human was being exalted to the throne of God and then served or worshiped by all people on earth.

The one like a Son of Man:

1) Was presented for God.

2) His kingdom covered the entire world.

3) His dominion or kingship is everlasting.

4) He was exalted from earth to heaven.

        Having identified this information about the being in question, it is time to search further in the Old Testament. It seems clear that we are looking for a King with an everlasting kingdom covering the entire world.

        Like Daniel 7 the vision in Daniel 2 ends with the destruction of all earthly kingdoms and the introduction of an everlasting Kingdom; all accomplished by divine hand. Thus the motif regarding an everlasting worldwide rule or kingdom of God may provide the key to the antecedent kingship theology.

Antecedent Reading in II Samuel  

Let us study the circumstances around David himself. In II Samuel 7 we meet the prophet Nathan bringing a promise from God to King David. God said, I will establish one of your sons as king after you. ‘I will be a father to him, and he shall be a son to me.’[49] ‘Your house and your kingdom shall be made sure forever before me; your throne shall be established forever.’[50] Reading David’s subsequent prayer and reflection it is clearly seen that this is also the way David himself understood it. This kingdom theology will be greatly expanded in the Psalms of Israel indicating the importance of this promise to the Israelite faith.   

Antecedent Reading in the Psalms

In Psalm 2 God speaks straight to David saying: ‘"You are my son; today I have begotten you.

Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.’[51] This not only elaborates the previous naming of Israel’s king as the ‘Son of God’ and God as his Father, it is also reinforcing the promise that his kingdom would be world-wide and everlasting.

        Psalm 110 does not independently indicate that it talks about the future son out of the house of David, yet the ruler ship and kingdom promise given to David seems to find its future ultimate fulfillment in this person seen as seated at the right hand of God. Thus suggesting that the anointed, the coming ruler out of the house of David would ultimately be seen as seated at the right hand of God.

Antecedent Reading in Isaiah, Jeremiah, Ezekiel and Micah

In Isaiah 9 we have a description of David’s kingdom, where it is repeated twice in verse six that David’s kingdom will be eternal; furthermore it is told that God is the one arranging it.[52] This throne of David is said to have endless peace, probably pointing to a future fulfillment.

        Chapter 11 widens the picture of the son of Jesse that is David.[53] His role seems to be the role of a servant of the Lord; guided by Gods Spirit he is meant to do righteousness on earth, helping the helpless. Chapter 42 elaborates further on the service of this servant, and it is noteworthy that he is meant to bring justice to the entire world.[54]

        Jeremiah 23 is also talking about a coming son of David as the one God will use to bring justice to his people,[55] and chapter 33 says: ‘In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land.’[56]

        Ezekiel 21 talks about a future situation were the wicked kings of Israel will be replaced by a rightful ruler,[57] probably the future king coming out of Judah mentioned in Genesis 49.[58]Also Micah talks about a future ruler coming from the line of Judah, who is to rule in Israel.[59]

        Behind all these references to the future glorious kingdom arising from the house of David lays the antecedent covenant promise to David.

Summary of Antecedent Reading in the OT

The sum of the OT kingship theology indicates that someday one out of the house of David will bring in an everlasting rule. Someone titled the “Son of God”. Someone who will fill the earth with the knowledge of God, everlasting peace, justice and goodness. It seems unlikely that the anticipated kingdom in the book of Daniel will be anything else than the one anticipated by the preceding story line. Thus the one like a Son of Man could easily be understood as a reference to the coming king seated at the right hand of power, whether this is taken literally or figuratively.

        When Jesus used the Son of Man Title in Luke 5. 24 and 22. 69 he might actually have referred to himself as the Messiah through the imagery used in the book of Daniel, and the link to the messianic theology in the OT. That way he might even have tried to bring the theology of Psalm 110 into view, in which it is indicated that whoever the future ruler is, he may be more than simply a king, but one with a greater authority including a priestly function. A function including the forgiving of sins and the exaltation to the throne of God.

Reflection on Findings

Luke 20 indicates that Jesus when given opportunity tried to explain for the scribes and teachers who the son of David was.[60] Reading the Gospels it seems most likely that the Pharisees and other leaders waited for a Messiah, a son of David, whom they sought would bring glory to the Israelite nation, through an everlasting kingdom.

        Through the title the Son of Man Jesus might have tried to widen up their perceptions of the  Messiah. The title the Son of God referred to his Davidic line and his function as a king, but the title the Son of Man as exalted to the throne of God revealed as seen in Psalm 110 that he should also function as a priest. Maybe Jesus through the title the Son of Man tried to reveal that he was not only to become a glorious king for the Israelite nation, but that he as a priest would deal with the sins of the world, and later be exalted to the throne of God, and then rule the entire world. If the Priests and Pharisees had understood the message, they would have realized that they were not the ones to judge Jesus, but he was the one to both save and judge them.

        In Acts chapter 2 Peter confirms that the first Apostles saw Jesus with a wide perspective well informed by the OT writings; they saw Jesus as the son of David, whom God exalted to his throne making him both Lord and Messiah.[61] This exercise has also left us as readers of the Gospels with a deeper understanding of whom Jesus actually was and is.

Conclusion

The result of this study seems to imply that Jesus could have had self-identification in mind when he used the widely debated Son of Man title in relation to his claims, that he had authority on earth to forgive sins and that he was the Messiah. Through the imagery of Daniel 7 linked to Gods antecedent promise to David, through Davids prophetic psalms, and through the writings of the OT prophets it is possible to se a wide description of the functions and purposes of Messiah. A Messiah who would most likely function as a priest before his exaltation to the throne of God, and both as priest and king after his exaltation.

        Through this title the Pharisees and priests got a chance to know Jesus, through this title the first Apostles knew Jesus, and through this title we as readers today have a splendid chance to know him.

Bibliography

An Exposition of the Old and New Testament, by Matthew Henry, 6 vols

        (London: Joseph Robinson, Junr, 1839), New Testament I

Casey, Maurice, ‘Aramaic idiom and the Son of Man problem: a response to Owen and Shepherd’,

        Journal for the Study of the New Testament, 25 (2002) 3-32

Casey, Maurice, Son of Man: The interpretation and influence of Daniel 7, (London: SPCK, 1979)

Higgins, A. J. B., Jesus and the Son of Man, (Philadelphia: Fortress Press, 1964)

Kingsbury, Jack Dean, ‘Observations on” the Son of Man” in the Gospel according to Luke’,

        Currents in Theology and Mission, 17 (1990) 283-290

Luz, Ulrich, ‘The Son of Man in Matthew: Heavenly Judge or Human Christ’,

        Journal for the Study of the New Testament, 48 (1992) 3-21

New Bible Commentary, ed. by D. A. Carson, R. T. France, J. A. Motyer and G. J. Wenham,

        (Leicester:Inter-Varsity Press,1994)

New Bible Dictionary, ed. by I. H. Marshall, (Leicester: Inter-Varsity Press, 1996)

The NIV Study Bible, (London: Hodder &Stoughton, 1985)

Seventh-Day Adventist Bible Commentary, ed. by Francis D. Nichol, 7vols

        (WA: Review and Herald, 1977), III

Seventh-Day Adventist Bible Commentary, ed. by Francis D. Nichol, 7vols

        (WA: Review and Herald, 1977), IV

Seventh-Day Adventist Bible Commentary, ed. by Francis D. Nichol, 7vols

        (WA: Review and Herald, 1980), V

Word Biblical Commentary, ed. By David A. Hubbard and Glenn W. Barker, 52 vols

        (TX: Words Books, Publisher, 1989), XXXVA,

Word Biblical Commentary, ed. By David A. Hubbard and Glenn W. Barker, 52 vols

        (TX: Words Books, Publisher, 1993), XXXVC,

[1] Jack Dean, Kingsbury, ‘Observations on” the Son of Man” in the Gospel according to Luke’, Currents in Theology and Mission, 17 (1990) 283-290 (p. 290)

Ulrich, Luz, ‘The Son of Man in Matthew: Heavenly Judge or Human Christ’,

        Journal for the Study of the New Testament, 48 (1992) 3-21 (p. 18)

[2] A. J. B., Higgins, Jesus and the Son of Man, (Philadelphia: Fortress Press, 1964) p. 239

Maurice, Casey, Son of Man: The interpretation and influence of Daniel 7, (London: SPCK, 1979) p. 193

[3] Maurice, Casey, ‘Aramaic idiom and the Son of Man problem: a response to Owen and Shepherd’, Journal for the Study of the New Testament, 25 (2002) 3-32 (p. 3)

[4] A. J. B., Higgins, Jesus and the Son of Man,  p. 197

[5] A. J. B., Higgins, Jesus and the Son of Man,  p. 199

[6] Seventh-Day Adventist Bible Commentary, ed. by Francis D. Nichol, 7vols

        (WA: Review and Herald, 1980), V, p. 581

[7] Maurice, Casey, Son of Man: The interpretation and influence of Daniel 7, p. 185

[8] Mark 2. 10 and 27

[9] Mark 8. 31, 9. 12 and 31, 10. 33 and 45, 14. 21 and 41

[10] Mark 8. 38, 9. 9, 13. 26, 14. 62

[11] Seventh-Day Adventist Bible Commentary, V, p. 581

[12] The NIV Study Bible, (London: Hodder &Stoughton, 1985), p. 1501

[13] Luke 5. 17 One day, while he was teaching, Pharisees and teachers of the law were sitting near by (they had come from every village of Galilee and Judea and from Jerusalem); and the power of the Lord was with him to heal. 18 Just then some men came, carrying a paralyzed man on a bed. They were trying to bring him in and lay him before Jesus; 19 but finding no way to bring him in because of the crowd, they went up on the roof and let him down with his bed through the tiles into the middle of the crowd in front of Jesus. 20 When he saw their faith, he said, "Friend, your sins are forgiven you." 21 Then the scribes and the Pharisees began to question, "Who is this who is speaking blasphemies? Who can forgive sins but God alone?" 22 When Jesus perceived their questionings, he answered them, "Why do you raise such questions in your hearts? 23 Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Stand up and walk'? 24 But so that you may know that the Son of Man has authority on earth to forgive sins"-- he said to the one who was paralyzed-- "I say to you, stand up and take your bed and go to your home." 25 Immediately he stood up before them, took what he had been lying on, and went to his home, glorifying God. 26 Amazement seized all of them, and they glorified God and were filled with awe, saying, "We have seen strange things today."

[14] Seventh-Day Adventist Bible Commentary, ed. by Francis D. Nichol, 7vols

        (WA: Review and Herald, 1980), V. p. 741

[15] Luk 5. 17a

[16] An Exposition of the Old and New Testament, by Matthew Henry, 6 vols

        (London: Joseph Robinson, Junr, 1839), New Testament I, p. 634

[17] New Bible Commentary, ed. by D. A. Carson, R. T. France, J. A. Motyer and G. J. Wenham, (Leicester:Inter-Varsity Press,1994), 989

[18] New Bible Commentary, 989

[19] An Exposition of the Old and New Testament, by Matthew Henry, p. 634

[20] Luk 5. 17b

[21] Seventh-Day Adventist Bible Commentary, V. p. 741

[22] Luk 5. 18, 19

[23] Luk 5. 20

[24] Luk 5. 21

[25] Luk 5. 22-24

[26] Luk 5. 25, 26

[27] Luk 22. 66 When day came, the assembly of the elders of the people, both chief priests and scribes, gathered together, and they brought him to their council. 67 They said, "If you are the Messiah, tell us." He replied, "If I tell you, you will not believe; 68 and if I question you, you will not answer. 69 But from now on the Son of Man will be seated at the right hand of the power of God." 70 All of them asked, "Are you, then, the Son of God?" He said to them, "You say that I am." 71 Then they said, "What further testimony do we need? We have heard it ourselves from his own lips!"

[28] New Bible Dictionary, ed. by I. H. Marshall, (Leicester: Inter-Varsity Press, 1996), p. 49

[29] Luk 22. 66

[30] Word Biblical Commentary, ed. By David A. Hubbard and Glenn W. Barker, 52 vols

        (TX: Words Books, Publisher, 1993), XXXVC, p. 1111

[31] Seventh-Day Adventist Bible Commentary, V, p. 871

[32] Luk 22. 67, 68

[33] An Exposition of the Old and New Testament, by Matthew Henry, p. 819

[34] Luk 22. 69

[35] Luk 22. 70

[36] Seventh-Day Adventist Bible Commentary, V, p. 871

[37] John 4. 26

[38] John 10. 24

[39] Matt 16. 20 and Luke 4. 41

[40] John 7 and John 11. 27

[41] John 9. 22

[42] John 8. 58

[43] John 5. 18

[44] John 5. 27

[45] Matt 22. 41, 46

[46] Daniel 7. 13, 14 As I watched in the night visions, I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him. 14 To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed.

[47] Daniel 8. 16 And I heard a man's voice from the Ulai calling, "Gabriel, tell this man the meaning of the vision." 17 As he came near the place where I was standing, I was terrified and fell prostrate. "Son of man," he said to me, understand that the vision concerns the time of the end."

[48] Ezekiel 2. 1 He said to me, "Son of man, stand up on your feet and I will speak to you."

[49] II Samuel 7. 14

[50] II Samuel 7. 16

[51] Psalm 2. 7

[52]  Isaiah 9. 6 His authority shall grow continually, and there shall be endless peace for the throne of David and his Kingdom. He will establish and uphold it with justice and with righteousness from this time onward and forevermore. The zeal of the LORD of hosts will do this.

[53] Isaiah 11. 1 A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots.

[54] Isaiah 42. 2 He will not cry or lift up his voice, or make it heard in the street; 3 a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice. 4 He will not grow faint or be crushed until he has established justice in the earth; and the coastlands wait for his teaching.

[55] Jeremiah 23. 5 The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.

[56] Jeremiah 33. 15

[57] Ezekiel 21. 25-27 As for you, vile, wicked prince of Israel, you whose day has come, the time of final punishment, 26 thus says the Lord GOD: Remove the turban, take off the crown; things shall not remain as they are. Exalt that which is low, abase that which is high. 27 A ruin, a ruin, a ruin-- I will make it! (Such has never occurred.) Until he comes whose right it is; to him I will give it.

[58] Genesis 49. 10 The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until tribute comes to him; and the obedience of the peoples is his.

[59]  Micah 5. 2 But you, O Bethlehem of Ephrathah, who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel, whose origin is from of old, from ancient days.

[60] Luke 20. 41-44

[61] Acts 2. 36

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