14 The Word became flesh(A) and made his dwelling among us. We have seen his glory,(B) the glory of the one and only Son, who came from the Father, full of grace(C) and truth.(D)

15 (John testified(E) concerning him. He cried out, saying, “This is the one I spoke about when I said, ‘He who comes after me has surpassed me because he was before me.’”)(F) 16 Out of his fullness(G) we have all received grace(H) in place of grace already given.

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The Word Becomes Flesh

14 (A)And the Word (B)became (C)flesh and dwelt among us, and (D)we beheld His glory, the glory as of the only begotten of the Father, (E)full of grace and truth.

15 (F)John bore witness of Him and cried out, saying, “This was He of whom I said, (G)‘He who comes after me [a]is preferred before me, (H)for He was before me.’ ”

16 [b]And of His (I)fullness we have all received, and grace for grace.

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Footnotes

  1. John 1:15 ranks higher than I
  2. John 1:16 NU For

14 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.

John the Baptist Makes the Way Ready for Jesus Christ (A)

15 John told about Christ and said, “I have been telling you about this One. I said, ‘He is coming after me. He is more important than I because He lived before me.’” 16 From Him Who has so much we have all received loving-favor, one loving-favor after another.

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14 Слово стало Человеком
    и жило среди нас.
Мы видели Его славу,
    славу, которой наделён лишь Он –
единственный Сын Небесного Отца[a],
    полный благодати и истины.

15 Яхия свидетельствовал о Нём, провозглашая:

– Это Тот, о Ком я говорил: «Идущий за мной – выше меня, потому что Он существовал ещё до меня».

16 По Его безграничной благодати
    мы все получили одно благословение за другим.

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Footnotes

  1. 1:14 Сын Небесного Отца   – этот термин не означает, что у Аллаха есть сын, который был зачат обычным путём. В древности у иудеев титул «сын Всевышнего» применялся к царям Исраила (см. 2 Цар. 7:14; Заб. 2:6-7), но также указывал на ожидаемого Масиха, Спасителя и праведного Царя от Аллаха, т. е. Ису (см. 1:49; 11:27; 20:31). В Инджиле через этот термин постепенно раскрывается идея вечных взаимоотношений Всевышнего и Масиха, указывающая на сходство характеров и единство природы Этих Личностей, на понятном нам примере – близких взаимоотношениях отца и сына (см. 1 Ин. 2:23).