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In the Gospel of John, Nathanael is introduced as a friend of Philip, from Bethsaida (1:43-44). [2] The first disciples who follow Jesus are portrayed as reaching out immediately to family or friends: thus, 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".
Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! The New International Version translates the passage as: When Jesus saw Nathanael approaching, he said of him, "Here is a true Israelite, in whom there is nothing false."
Fig leaves then signify sins; and Nathanael, when he was under the fig tree, was under the shadow of death: so that our Lord seemeth to say, O Israel, whoever of you is without guile, O people of the Jewish faith, before that I called thee by My Apostles, when thou wert as yet under the shadow of death, and sawest Me not, I saw thee." [2]
Chrysostom: "That our Lord then had this knowledge, had penetrated into his mind, had not blamed but praised his hesitation, proved to Nathanael that He was the true Christ: Nathanael answered and saith unto Him, Rabbi, Thou art the Son of God, Thou art the King of Israel: as if he said, Thou art He who was expected, thou art He who was sought ...
Azerbaijani Christians hold the official position that Apostle Bartholomew was the first person to bring Christianity to the lands of modern Azerbaijan and believe that he preached there. [ 20 ] [ 21 ] Saint Bartholomew Church (Baku) was built in 1892 with donations from the local Christian population on the site where the Apostle Bartholomew ...
Chrysostom: "After gaining these disciples, Christ proceeded to convert others, viz. Philip and Nathanael: The day following, Jesus would go forth into Galilee." [7]Alcuin: "Leaving, that is, Judæa, where John was baptizing, out of respect to the Baptist, and not to appear to lower his office, so long as it continued.
The term "disciple" represents the Koine Greek word mathētḗs (μαθητής), [3] which generally means "one who engages in learning through instruction from another, pupil, apprentice" [4] or in religious contexts such as the Bible, "one who is rather constantly associated with someone who has a pedagogical reputation or a particular set of views, disciple, adherent."
This theory would explain why the verse does not mesh well with the rest of the narrative. The realization of the Beloved Disciple, despite its seeming importance, is not again mentioned in the narrative. [5] John 20:9 further complicates this debate by stating that they remained ignorant, without clearly explaining who they are.