John 1
King James Version
1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.
4 In him was life; and the life was the light of men.
5 And the light shineth in darkness; and the darkness comprehended it not.
6 There was a man sent from God, whose name was John.
7 The same came for a witness, to bear witness of the Light, that all men through him might believe.
8 He was not that Light, but was sent to bear witness of that Light.
9 That was the true Light, which lighteth every man that cometh into the world.
10 He was in the world, and the world was made by him, and the world knew him not.
11 He came unto his own, and his own received him not.
12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
14 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.
15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
16 And of his fulness have all we received, and grace for grace.
17 For the law was given by Moses, but grace and truth came by Jesus Christ.
18 No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him.
19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
20 And he confessed, and denied not; but confessed, I am not the Christ.
21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.
22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
24 And they which were sent were of the Pharisees.
25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.
28 These things were done in Bethabara beyond Jordan, where John was baptizing.
29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
34 And I saw, and bare record that this is the Son of God.
35 Again the next day after John stood, and two of his disciples;
36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God!
37 And the two disciples heard him speak, and they followed Jesus.
38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?
39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.
40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.
41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.
44 Now Philip was of Bethsaida, the city of Andrew and Peter.
45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.
46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.
49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.
50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.
51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.
John 1
Holman Christian Standard Bible
Prologue
1 In the beginning(A) was the Word,[a](B)
and the Word was with God,
and the Word was God.(C)
2 He was with God in the beginning.(D)
3 All things were created(E) through Him,(F)
and apart from Him not one thing was created
that has been created.
4 Life was in Him,[b](G)
and that life was the light(H) of men.
5 That light shines(I) in the darkness,
yet the darkness did not overcome[c] it.(J)
6 There was a man named John(K)
who was sent from God.
7 He came as a witness
to testify about the light,
so that all might believe through him.[d]
8 He was not the light,
but he came to testify(L) about the light.
9 The true light,(M) who gives light to everyone,
was coming into the world.[e](N)
10 He was in the world,
and the world was created(O) through Him,
yet the world did not recognize Him.
11 He came to His own,[f]
and His own people[g] did not receive Him.
12 But to all who did receive(P) Him,(Q)
He gave them the right(R) to be[h] children(S) of God,(T)
to those who believe(U) in His name,(V)
13 who were born,(W)
not of blood,[i]
or of the will(X) of the flesh,(Y)
or of the will of man,[j]
but of God.(Z)
14 The Word(AA) became flesh[k](AB)
and took up residence[l] among us.
We observed His glory,(AC)
the glory as the One and Only(AD) Son[m] from the Father,
full of grace and truth.
15 (John testified concerning Him and exclaimed,
“This was the One of whom I said,
‘The One coming after me(AE) has surpassed me,(AF)
because He existed before me.’”)(AG)
16 Indeed, we have all received grace(AH) after grace
from His fullness,
17 for the law was given through Moses,(AI)
grace and truth(AJ) came through Jesus Christ.
18 No one has ever seen God.[n]
The One and Only(AK) Son[o]—
the One who is at the Father’s(AL) side[p]—
He has revealed Him.(AM)
John the Baptist’s Testimony
19 This is John’s testimony when the Jews from Jerusalem(AN) sent priests(AO) and Levites(AP) to ask him, “Who are you?”
20 He did not refuse to answer, but he declared: “I am not the Messiah.”(AQ)
21 “What then?” they asked him. “Are you Elijah?”(AR)
“I am not,” he said.
“No,” he answered.
22 “Who are you, then?” they asked. “We need to give an answer to those who sent us. What can you tell us about yourself?”
23 He said, “I am a voice of one crying out in the wilderness: Make straight the way of the Lord(AT)[r]—just as Isaiah(AU) the prophet said.”
24 Now they had been sent from the Pharisees.(AV) 25 So they asked him, “Why then do you baptize if you aren’t the Messiah, or Elijah, or the Prophet?”
26 “I baptize with[s] water,”(AW) John answered them. “Someone stands among you, but you don’t know Him. 27 He is the One coming after me,[t](AX) whose sandal strap I’m not worthy to untie.”
28 All this happened in Bethany[u] across the Jordan,[v](AY) where John was baptizing.
The Lamb of God
29 The next day John saw Jesus coming toward him and said, “Here is the Lamb of God,(AZ) who takes away the sin(BA) of the world! 30 This is the One I told you about: ‘After me comes a man who has surpassed me, because He existed before me.’ 31 I didn’t know Him,(BB) but I came baptizing with[w] water so He might be revealed(BC) to Israel.”
32 And John testified, “I watched the Spirit(BD) descending from heaven like a dove, and He rested on Him.(BE) 33 I didn’t know Him, but He[x] who sent me to baptize with[y] water told me, ‘The One you see the Spirit descending and resting on—He is the One who baptizes with[z] the Holy Spirit.’(BF) 34 I have seen and testified that He is the Son of God!”[aa](BG)
35 Again the next day, John was standing with two of his disciples. 36 When he saw Jesus passing by, he said, “Look! The Lamb of God!”
37 The two disciples heard him say this and followed Jesus. 38 When Jesus turned and noticed them following Him, He asked them, “What are you looking for?”
They said to Him, “Rabbi”(BH) (which means “Teacher”), “where are You staying?”
39 “Come and you’ll see,” He replied. So they went and saw where He was staying, and they stayed with Him that day. It was about 10 in the morning.[ab]
40 Andrew,(BI) Simon Peter’s brother, was one of the two who heard John and followed Him. 41 He first found his own brother Simon and told him, “We have found the Messiah!”[ac](BJ) (which means “Anointed(BK) One”), 42 and he brought Simon to Jesus.
When Jesus saw him, He said, “You are Simon, son of John.[ad] You will be called Cephas”(BL) (which means “Rock”).
Philip and Nathanael
43 The next day He[ae] decided to leave for Galilee. Jesus found Philip(BM) and told him, “Follow Me!”
44 Now Philip was from Bethsaida,(BN) the hometown of Andrew and Peter. 45 Philip found Nathanael[af](BO) and told him, “We have found the One Moses wrote about in the Law (and so did the prophets(BP)): Jesus the son of Joseph,(BQ) from Nazareth!”(BR)
46 “Can anything good(BS) come out of Nazareth?” Nathanael asked him.
“Come and see,” Philip answered.
47 Then Jesus saw Nathanael coming toward Him and said about him, “Here is a true Israelite;(BT) no deceit is in him.”
48 “How do you know me?” Nathanael asked.
“Before Philip called you, when you were under the fig tree, I saw you,” Jesus answered.
49 “Rabbi,”(BU) Nathanael replied, “You are the Son(BV) of God! You are the King of Israel!”(BW)
50 Jesus responded to him, “Do you believe only because I told you I saw you under the fig tree? You[ag] will see greater things than this.” 51 Then He said, “I assure you: You[ah] will see heaven opened and the angels of God(BX) ascending and descending(BY) on the Son of Man.”(BZ)
Footnotes
- John 1:1 The Word (Gk Logos) is a title for Jesus as the communication and the revealer of God the Father; Jn 1:14,18; Rv 19:13.
- John 1:4 Other punctuation is possible: . . . not one thing was created. What was created in Him was life
- John 1:5 Or grasp, or comprehend, or overtake; Jn 12:35
- John 1:7 Or through it (the light)
- John 1:9 Or The true light who comes into the world gives light to everyone, or The true light enlightens everyone coming into the world.
- John 1:11 The same Gk adjective is used twice in this verse: the first refers to all that Jesus owned as Creator (to His own); the second refers to the Jews (His own people).
- John 1:11 The same Gk adjective is used twice in this verse: the first refers to all that Jesus owned as Creator (to His own); the second refers to the Jews (His own people).
- John 1:12 Or become
- John 1:13 Lit bloods; the pl form of blood occurs only here in the NT. It may refer either to lineal descent (that is, blood from one’s father and mother) or to the OT sacrificial system (that is, the various blood sacrifices). Neither is the basis for birth into the family of God.
- John 1:13 Or not of human lineage, or of human capacity, or of human volition
- John 1:14 The eternally existent Word (vv. 1-2) took on full humanity but without sin; Heb 4:15.
- John 1:14 Or and dwelt in a tent; lit and tabernacled; this word occurs only here in John. A related word, referring to the Festival of Tabernacles, occurs only in 7:2; Ex 40:34-38.
- John 1:14 Son is implied from the reference to the Father and from Gk usage.
- John 1:18 Since God is an infinite being, no one can see Him in His absolute essential nature; Ex 33:18-23.
- John 1:18 Other mss read God
- John 1:18 Lit is in the bosom of the Father
- John 1:21 Probably the Prophet in Dt 18:15
- John 1:23 Is 40:3
- John 1:26 Or in
- John 1:27 Other mss add who came before me
- John 1:28 Other mss read in Bethabara
- John 1:28 Another Bethany, near Jerusalem, was the home of Lazarus, Martha, and Mary; Jn 11:1.
- John 1:31 Or in
- John 1:33 He refers to God the Father, who gave John a sign to help him identify the Messiah. Vv. 32-34 indicate that John did not know that Jesus was the Messiah until the Spirit descended upon Him at His baptism.
- John 1:33 Or in
- John 1:33 Or in
- John 1:34 Other mss read is the Chosen One of God
- John 1:39 Lit about the tenth hour. Various methods of reckoning time were used in the ancient world. John probably used a different method from the other 3 Gospels. If John used the same method of time reckoning as the other 3 Gospels, the translation would be: It was about four in the afternoon.
- John 1:41 In the NT, the word Messiah translates the Gk word Christos (“Anointed One”), except here and in Jn 4:25 where it translates Messias.
- John 1:42 Other mss read Simon, son of Jonah
- John 1:43 Or he, referring either to Simon Peter (vv. 41-42) or Andrew (vv. 40-41)
- John 1:45 Probably the Bartholomew of the other Gospels and Acts
- John 1:50 In Gk, the word you is sg and refers to Nathanael.
- John 1:51 In Gk, the word you is pl and refers to Nathanael and the other disciples.
John 1
New American Bible (Revised Edition)
I. Prologue[a]
Chapter 1
1 In the beginning[b] was the Word,
and the Word was with God,
and the Word was God.(A)
2 He was in the beginning with God.
3 [c]All things came to be through him,
and without him nothing came to be.(B)
What came to be 4 through him was life,
and this life was the light of the human race;(C)
5 [d]the light shines in the darkness,(D)
and the darkness has not overcome it.
6 [e]A man named John was sent from God.(E) 7 He came for testimony,[f] to testify to the light, so that all might believe through him.(F) 8 He was not the light, but came to testify to the light.(G) 9 The true light, which enlightens everyone, was coming into the world.(H)
10 He was in the world,
and the world came to be through him,
but the world did not know him.
11 He came to what was his own,
but his own people[g] did not accept him.
12 (I)But to those who did accept him he gave power to become children of God, to those who believe in his name, 13 [h](J)who were born not by natural generation nor by human choice nor by a man’s decision but of God.
14 And the Word became flesh[i]
and made his dwelling among us,
and we saw his glory,
the glory as of the Father’s only Son,
full of grace and truth.(K)
15 [j]John testified to him and cried out, saying, “This was he of whom I said,(L) ‘The one who is coming after me ranks ahead of me because he existed before me.’” 16 From his fullness we have all received, grace in place of grace,[k] 17 because while the law was given through Moses, grace and truth came through Jesus Christ.(M) 18 No one has ever seen God. The only Son, God,[l] who is at the Father’s side, has revealed him.(N)
II. The Book of Signs
John the Baptist’s Testimony to Himself. 19 [m]And this is the testimony of John. When the Jews[n] from Jerusalem sent priests and Levites [to him] to ask him, “Who are you?” 20 [o]he admitted and did not deny it, but admitted,(O) “I am not the Messiah.” 21 So they asked him, “What are you then? Are you Elijah?”[p] And he said, “I am not.” “Are you the Prophet?” He answered, “No.”(P) 22 So they said to him, “Who are you, so we can give an answer to those who sent us? What do you have to say for yourself?” 23 He said:
as Isaiah the prophet said.” 24 Some Pharisees[r] were also sent. 25 They asked him, “Why then do you baptize if you are not the Messiah or Elijah or the Prophet?”(R) 26 John answered them, “I baptize with water;[s] but there is one among you whom you do not recognize,(S) 27 the one who is coming after me, whose sandal strap I am not worthy to untie.” 28 This happened in Bethany across the Jordan,[t] where John was baptizing.
John the Baptist’s Testimony to Jesus. 29 The next day he saw Jesus coming toward him and said, “Behold, the Lamb of God,[u] who takes away the sin of the world.(T) 30 [v]He is the one of whom I said,(U) ‘A man is coming after me who ranks ahead of me because he existed before me.’ 31 I did not know him,[w] but the reason why I came baptizing with water was that he might be made known to Israel.” 32 John testified further, saying, “I saw the Spirit come down like a dove[x] from the sky and remain upon him. 33 I did not know him,(V) but the one who sent me to baptize with water told me, ‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the holy Spirit.’(W) 34 [y](X)Now I have seen and testified that he is the Son of God.”
The First Disciples.(Y) 35 The next day John was there again with two of his disciples, 36 and as he watched Jesus walk by, he said, “Behold, the Lamb of God.”[z] 37 The two disciples[aa] heard what he said and followed Jesus. 38 Jesus turned and saw them following him and said to them, “What are you looking for?” They said to him, “Rabbi” (which translated means Teacher), “where are you staying?” 39 He said to them, “Come, and you will see.” So they went and saw where he was staying, and they stayed with him that day. It was about four in the afternoon.[ab] 40 Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus. 41 He first found his own brother Simon and told him, “We have found the Messiah”[ac] (which is translated Anointed).(Z) 42 Then he brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John;[ad] you will be called Cephas” (which is translated Peter).(AA)
43 The next day he[ae] decided to go to Galilee, and he found Philip. And Jesus said to him, “Follow me.” 44 Now Philip was from Bethsaida, the town of Andrew and Peter. 45 Philip found Nathanael and told him, “We have found the one about whom Moses wrote in the law, and also the prophets, Jesus son of Joseph, from Nazareth.”(AB) 46 But Nathanael said to him, “Can anything good come from Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming toward him and said of him, “Here is a true Israelite.[af] There is no duplicity in him.” 48 [ag](AC)Nathanael said to him, “How do you know me?” Jesus answered and said to him, “Before Philip called you, I saw you under the fig tree.” 49 Nathanael answered him, “Rabbi, you are the Son of God;[ah] you are the King of Israel.”(AD) 50 Jesus answered and said to him, “Do you believe because I told you that I saw you under the fig tree?[ai] You will see greater things than this.” 51 And he said to him, “Amen, amen,[aj] I say to you, you will see the sky opened and the angels of God ascending and descending on the Son of Man.”(AE)
Footnotes
- 1:1–18 The prologue states the main themes of the gospel: life, light, truth, the world, testimony, and the preexistence of Jesus Christ, the incarnate Logos, who reveals God the Father. In origin, it was probably an early Christian hymn. Its closest parallel is in other christological hymns, Col 1:15–20 and Phil 2:6–11. Its core (Jn 1:1–5, 10–11, 14) is poetic in structure, with short phrases linked by “staircase parallelism,” in which the last word of one phrase becomes the first word of the next. Prose inserts (at least Jn 1:6–8, 15) deal with John the Baptist.
- 1:1 In the beginning: also the first words of the Old Testament (Gn 1:1). Was: this verb is used three times with different meanings in this verse: existence, relationship, and predication. The Word (Greek logos): this term combines God’s dynamic, creative word (Genesis), personified preexistent Wisdom as the instrument of God’s creative activity (Proverbs), and the ultimate intelligibility of reality (Hellenistic philosophy). With God: the Greek preposition here connotes communication with another. Was God: lack of a definite article with “God” in Greek signifies predication rather than identification.
- 1:3 What came to be: while the oldest manuscripts have no punctuation here, the corrector of Bodmer Papyrus P75, some manuscripts, and the Ante-Nicene Fathers take this phrase with what follows, as staircase parallelism. Connection with Jn 1:3 reflects fourth-century anti-Arianism.
- 1:5 The ethical dualism of light and darkness is paralleled in intertestamental literature and in the Dead Sea Scrolls. Overcome: “comprehend” is another possible translation, but cf. Jn 12:35; Wis 7:29–30.
- 1:6 John was sent just as Jesus was “sent” (Jn 4:34) in divine mission. Other references to John the Baptist in this gospel emphasize the differences between them and John’s subordinate role.
- 1:7 Testimony: the testimony theme of John is introduced, which portrays Jesus as if on trial throughout his ministry. All testify to Jesus: John the Baptist, the Samaritan woman, scripture, his works, the crowds, the Spirit, and his disciples.
- 1:11 What was his own…his own people: first a neuter, literally, “his own property/possession” (probably = Israel), then a masculine, “his own people” (the Israelites).
- 1:13 Believers in Jesus become children of God not through any of the three natural causes mentioned but through God who is the immediate cause of the new spiritual life. Were born: the Greek verb can mean “begotten” (by a male) or “born” (from a female or of parents). The variant “he who was begotten,” asserting Jesus’ virginal conception, is weakly attested in Old Latin and Syriac versions.
- 1:14 Flesh: the whole person, used probably against docetic tendencies (cf. 1 Jn 4:2; 2 Jn 7). Made his dwelling: literally, “pitched his tent/tabernacle.” Cf. the tabernacle or tent of meeting that was the place of God’s presence among his people (Ex 25:8–9). The incarnate Word is the new mode of God’s presence among his people. The Greek verb has the same consonants as the Aramaic word for God’s presence (Shekinah). Glory: God’s visible manifestation of majesty in power, which once filled the tabernacle (Ex 40:34) and the temple (1 Kgs 8:10–11, 27), is now centered in Jesus. Only Son: Greek, monogenēs, but see note on Jn 1:18. Grace and truth: these words may represent two Old Testament terms describing Yahweh in covenant relationship with Israel (cf. Ex 34:6), thus God’s “love” and “fidelity.” The Word shares Yahweh’s covenant qualities.
- 1:15 This verse, interrupting Jn 1:14, 16 seems drawn from Jn 1:30.
- 1:16 Grace in place of grace: replacement of the Old Covenant with the New (cf. Jn 1:17). Other possible translations are “grace upon grace” (accumulation) and “grace for grace” (correspondence).
- 1:18 The only Son, God: while the vast majority of later textual witnesses have another reading, “the Son, the only one” or “the only Son,” the translation above follows the best and earliest manuscripts, monogenēs theos, but takes the first term to mean not just “Only One” but to include a filial relationship with the Father, as at Lk 9:38 (“only child”) or Hb 11:17 (“only son”) and as translated at Jn 1:14. The Logos is thus “only Son” and God but not Father/God.
- 1:19–51 The testimony of John the Baptist about the Messiah and Jesus’ self-revelation to the first disciples. This section constitutes the introduction to the gospel proper and is connected with the prose inserts in the prologue. It develops the major theme of testimony in four scenes: John’s negative testimony about himself; his positive testimony about Jesus; the revelation of Jesus to Andrew and Peter; the revelation of Jesus to Philip and Nathanael.
- 1:19 The Jews: throughout most of the gospel, the “Jews” does not refer to the Jewish people as such but to the hostile authorities, both Pharisees and Sadducees, particularly in Jerusalem, who refuse to believe in Jesus. The usage reflects the atmosphere, at the end of the first century, of polemics between church and synagogue, or possibly it refers to Jews as representative of a hostile world (Jn 1:10–11).
- 1:20 Messiah: the anointed agent of Yahweh, usually considered to be of Davidic descent. See further the note on Jn 1:41.
- 1:21 Elijah: the Baptist did not claim to be Elijah returned to earth (cf. Mal 3:19; Mt 11:14). The Prophet: probably the prophet like Moses (Dt 18:15; cf. Acts 3:22).
- 1:23 This is a repunctuation and reinterpretation (as in the synoptic gospels and Septuagint) of the Hebrew text of Is 40:3 which reads, “A voice cries out: In the desert prepare the way of the Lord.”
- 1:24 Some Pharisees: other translations, such as “Now they had been sent from the Pharisees,” misunderstand the grammatical construction. This is a different group from that in Jn 1:19; the priests and Levites would have been Sadducees, not Pharisees.
- 1:26 I baptize with water: the synoptics add “but he will baptize you with the holy Spirit” (Mk 1:8) or “…holy Spirit and fire” (Mt 3:11; Lk 3:16). John’s emphasis is on purification and preparation for a better baptism.
- 1:28 Bethany across the Jordan: site unknown. Another reading is “Bethabara.”
- 1:29 The Lamb of God: the background for this title may be the victorious apocalyptic lamb who would destroy evil in the world (Rev 5–7; 17:14); the paschal lamb, whose blood saved Israel (Ex 12); and/or the suffering servant led like a lamb to the slaughter as a sin-offering (Is 53:7, 10).
- 1:30 He existed before me: possibly as Elijah (to come, Jn 1:27); for the evangelist and his audience, Jesus’ preexistence would be implied (see note on Jn 1:1).
- 1:31 I did not know him: this gospel shows no knowledge of the tradition (Lk 1) about the kinship of Jesus and John the Baptist. The reason why I came baptizing with water: in this gospel, John’s baptism is not connected with forgiveness of sins; its purpose is revelatory, that Jesus may be made known to Israel.
- 1:32 Like a dove: a symbol of the new creation (Gn 8:8) or the community of Israel (Hos 11:11). Remain: the first use of a favorite verb in John, emphasizing the permanency of the relationship between Father and Son (as here) and between the Son and the Christian. Jesus is the permanent bearer of the Spirit.
- 1:34 The Son of God: this reading is supported by good Greek manuscripts, including the Chester Beatty and Bodmer Papyri and the Vatican Codex, but is suspect because it harmonizes this passage with the synoptic version: “This is my beloved Son” (Mt 3:17; Mk 1:11; Lk 3:22). The poorly attested alternate reading, “God’s chosen One,” is probably a reference to the Servant of Yahweh (Is 42:1).
- 1:36 John the Baptist’s testimony makes his disciples’ following of Jesus plausible.
- 1:37 The two disciples: Andrew (Jn 1:40) and, traditionally, John, son of Zebedee (see note on Jn 13:23).
- 1:39 Four in the afternoon: literally, the tenth hour, from sunrise, in the Roman calculation of time. Some suggest that the next day, beginning at sunset, was the sabbath; they would have stayed with Jesus to avoid travel on it.
- 1:41 Messiah: the Hebrew word māšîaḥ, “anointed one” (see note on Lk 2:11), appears in Greek as the transliterated messias only here and in Jn 4:25. Elsewhere the Greek translation christos is used.
- 1:42 Simon, the son of John: in Mt 16:17, Simon is called Bariōna, “son of Jonah,” a different tradition for the name of Simon’s father. Cephas: in Aramaic = the Rock; cf. Mt 16:18. Neither the Greek equivalent Petros nor, with one isolated exception, Cephas is attested as a personal name before Christian times.
- 1:43 He: grammatically, could be Peter, but logically is probably Jesus.
- 1:47 A true Israelite. There is no duplicity in him: Jacob was the first to bear the name “Israel” (Gn 32:29), but Jacob was a man of duplicity (Gn 27:35–36).
- 1:48 Under the fig tree: a symbol of messianic peace (cf. Mi 4:4; Zec 3:10).
- 1:49 Son of God: this title is used in the Old Testament, among other ways, as a title of adoption for the Davidic king (2 Sm 7:14; Ps 2:7; 89:27), and thus here, with King of Israel, in a messianic sense. For the evangelist, Son of God also points to Jesus’ divinity (cf. Jn 20:28).
- 1:50 Possibly a statement: “You [singular] believe because I saw you under the fig tree.”
- 1:51 The double “Amen” is characteristic of John. You is plural in Greek. The allusion is to Jacob’s ladder (Gn 28:12).
John 1
Mounce Reverse Interlinear New Testament
1 In en the beginning archē was eimi the ho Word logos, and kai the ho Word logos was eimi with pros · ho God theos, and kai the ho Word logos was eimi God theos. 2 He houtos was eimi in en the beginning archē with pros · ho God theos. 3 All pas things were created ginomai by dia him autos, and kai apart chōris from him autos not oude a single thing heis was created ginomai that hos has been created ginomai. 4 In en him autos was eimi life zōē, and kai that ho life zōē was eimi the ho light phōs of ho men anthrōpos. 5 · kai The ho light phōs shines on phainō in en the ho darkness skotia, and kai the ho darkness skotia has katalambanō not ou understood katalambanō it autos.
6 There came ginomai on the scene a man anthrōpos sent apostellō from para God theos, whose autos name onoma was John Iōannēs. 7 He houtos came erchomai as eis a witness martyria to hina bear testimony martyreō about peri the ho light phōs so that hina everyone pas might believe pisteuō through dia him autos. 8 He ekeinos was eimi not ou the ho light phōs, but alla came to hina bear testimony martyreō about peri the ho light phōs. 9 The ho true alēthinos light phōs, · ho which hos enlightens phōtizō everyone pas anthrōpos, was eimi coming erchomai into eis the ho world kosmos.
10 He was eimi in en the ho world kosmos, and kai the ho world kosmos was created ginomai by dia him autos, but kai the ho world kosmos did ginōskō not ou know ginōskō him autos. 11 He came erchomai to eis that ho which was his idios own , but kai his ho own idios people did paralambanō not ou accept paralambanō him autos. 12 But de as many hosos as did accept lambanō him autos, to them autos he gave didōmi the right exousia to become ginomai children teknon of God theos, to those ho who believe pisteuō in eis · ho his autos name onoma, 13 who hos were born gennaō, not ou from ek human haima stock or oude from ek a physical sarx impulse thelēma or oude by ek a husband’ s anēr decision thelēma, but alla by ek God theos.
14 And kai the ho Word logos became ginomai flesh sarx and kai dwelt skēnoō among en us hēmeis, and kai we gazed theaomai on · ho his autos glory doxa, glory doxa as hōs of the only monogenēs Son from para the Father patēr, full plērēs of grace charis and kai truth alētheia. 15 John Iōannēs testified martyreō about peri him autos and kai cried krazō out , saying legō, “ This houtos is eimi he of whom hos I said legō, ‘ He ho who comes erchomai after opisō me egō is ginomai greater emprosthen than I egō, because hoti he existed eimi before prōtos me egō.’” 16 For hoti from ek · ho his autos fulness plērōma we hēmeis have all pas received lambanō · kai one gracious charis gift after anti another charis. 17 For hoti the ho law nomos was given didōmi through dia Moses Mōysēs; · ho grace charis and kai · ho truth alētheia came ginomai through dia Jesus Iēsous Christ Christos. 18 No one oudeis has horaō ever pōpote seen horaō God theos. The only monogenēs Son , himself God theos, the ho one who is eimi in eis the ho bosom kolpos of the ho Father patēr, he ekeinos has made him known exēgeomai.
19 And kai this houtos is eimi the ho testimony martyria of ho John Iōannēs, when hote the ho Jews Ioudaios sent apostellō priests hiereus and kai Levites Leuitēs to pros him autos from ek Jerusalem Hierosolyma to hina ask erōtaō him autos, “ Who tis are eimi you sy?” 20 · kai He confessed homologeō and kai did not ou deny arneomai, but kai confessed homologeō, “ I egō am eimi not ou the ho Christ Christos.” 21 So kai they asked erōtaō him autos, “ Then oun who tis are you sy? Are you eimi Elijah ēlias?” And kai he said legō, “ I am eimi not ou.” “ Are eimi you sy the ho Prophet prophētēs?” And kai he replied apokrinomai, “ No ou.” 22 Then oun they said legō to him autos, “ Who tis are eimi you ? Tell us so hina we can give didōmi an answer apokrisis to those ho who sent pempō us hēmeis. What tis do you say legō about peri yourself seautou?” 23 He said phēmi, “ I egō am the voice phōnē of one crying boaō out in en the ho wilderness erēmos, ‘ Make straight euthunō the ho way hodos for the Lord kyrios,’ as kathōs Isaiah ēsaias the ho prophet prophētēs said legō.”
24 Now kai those who had been eimi sent apostellō out included some ek · ho Pharisees Pharisaios. 25 So kai they asked erōtaō him autos, · kai saying legō, “ Why tis then oun are you baptizing baptizō, if ei you sy are eimi not ou the ho Christ Christos, nor oude Elijah ēlias, nor oude the ho Prophet prophētēs?” 26 John Iōannēs answered apokrinomai them autos, · ho saying legō, “ I egō baptize baptizō with en water hydōr, but there stands stēkō among mesos you hymeis one whom hos you hymeis do not ou know oida, 27 the ho one coming erchomai after opisō me egō; I egō am eimi not ou worthy axios to hina untie lyō the ho thong himas of ho his autos sandals hypodēma.” 28 This houtos took place ginomai in en Bethany Bēthania on the far peran side of the ho Jordan Iordanēs where hopou John Iōannēs was eimi · ho baptizing baptizō.
29 On the ho following epaurion day John saw blepō · ho Jesus Iēsous coming erchomai toward pros him autos and kai said legō, “ Behold ide, the ho Lamb amnos of ho God theos, the ho one who takes airō away the ho sin hamartia of the ho world kosmos! 30 This houtos is eimi he of hyper whom hos I egō said legō, ‘ After opisō me egō comes erchomai a man anēr who hos is ginomai greater emprosthen than I egō, because hoti he existed eimi before prōtos me egō.’ 31 I kagō myself did not ou know oida him autos; but alla I egō came erchomai baptizing baptizō with en water hydōr for dia this reason houtos, that hina he might be revealed phaneroō to ho Israel Israēl.” 32 Then kai John Iōannēs testified martyreō, saying legō, “ I saw theaomai the ho Spirit pneuma coming katabainō down as hōs a dove peristera from ek heaven ouranos, and kai it remained menō on epi him autos. 33 I kagō myself did not ou know oida him autos, but alla the ho one who sent pempō me egō to baptize baptizō with en water hydōr said legō to me egō, ‘The one on epi whom hos you see the ho Spirit pneuma descending katabainō and kai remaining menō on epi him autos, it is eimi he houtos who ho will baptize baptizō with en the Holy hagios Spirit pneuma.’ 34 I kagō myself saw horaō it, and kai I bear witness martyreō that hoti this houtos man is eimi the ho Chosen One eklektos of ho God theos.”
35 Again palin, on the ho following epaurion day , John Iōannēs was standing histēmi · ho there with kai two dyo of ek · ho his autos disciples mathētēs. 36 · kai Looking emblepō intently at · ho Jesus Iēsous as he walked peripateō about , John said legō, “ Behold ide, the ho Lamb amnos of ho God theos!” 37 · kai The ho two dyo disciples mathētēs heard akouō him autos say laleō this, and kai they followed akoloutheō · ho Jesus Iēsous. 38 When Jesus Iēsous turned strephō around · de · ho and kai saw theaomai them autos following akoloutheō him, he said legō to them autos, “ What tis do you want zēteō?” They ho · de said legō to him autos, “ Rabbi rhabbi” ( which hos translated methermēneuō means legō “ Teacher didaskalos”), “ where pou are you staying menō?” 39 He said legō to them autos, “ Come erchomai and kai you will see horaō.” So oun they went erchomai and kai saw where pou he was staying menō, and kai they remained menō with para him autos · ho that ekeinos day hēmera, for it was eimi about hōs the tenth dekatos hour hōra. 40 Andrew Andreas, the ho brother adelphos of Simon Simōn Peter Petros, was eimi one heis of ek the ho two dyo disciples who ho heard akouō John Iōannēs and kai followed akoloutheō Jesus autos. 41 The first thing prōton he houtos did was to find heuriskō · ho his own idios brother adelphos · ho Simon Simōn and kai say legō to him autos, “ We have found heuriskō the ho Messiah Messias!” ( which hos is eimi translated methermēneuō “ Christ Christos”). 42 He brought agō him autos to pros · ho Jesus Iēsous. Jesus Iēsous looked emblepō at him autos · ho intently and said legō, “ You sy are eimi Simon Simōn, the ho son hyios of John Iōannēs; you sy will be called kaleō Cephas Kēphas” ( which hos is translated hermēneuō “ Peter Petros”).
43 The ho following epaurion day Jesus decided thelō to go exerchomai to eis · ho Galilee Galilaia, and kai he met heuriskō Philip Philippos. And kai Jesus Iēsous said legō to him autos, · ho “ Follow akoloutheō me egō.” 44 Now de Philip Philippos was eimi · ho from apo Bethsaida Bēthsaida, the ho town polis of Andrew Andreas and kai Peter Petros. 45 Philip Philippos found heuriskō · ho Nathanael Nathanaēl and kai told legō him autos, “ We have found heuriskō the one of whom hos Moses Mōysēs wrote graphō in en the ho law nomos, and kai of whom the ho prophets prophētēs wrote— Jesus Iēsous, the son hyios of ho Joseph Iōsēph, a man ho from apo Nazareth Nazaret.” 46 And kai Nathanael Nathanaēl said legō to him autos, “ Can dynamai anything tis good agathos come eimi out ek of Nazareth Nazaret?” Philip Philippos said legō to him autos, · ho “ Come erchomai and kai see ide.” 47 Jesus Iēsous saw · ho · ho Nathanael Nathanaēl coming erchomai toward pros him autos and kai said legō of peri him autos, “ Here ide is a true alēthōs Israelite Israēlitēs, one in en whom hos there is eimi no ou deceit dolos!” 48 Nathanael Nathanaēl asked legō him autos, “ How pothen did you get to know ginōskō me egō?” Jesus Iēsous answered apokrinomai him autos, · kai saying legō, “ Before pro · ho Philip Philippos called phōneō you sy, while you were eimi still under hypo the ho fig sykē tree , I saw you sy.” 49 Nathanael Nathanaēl declared apokrinomai to him autos, “ Rabbi rhabbi, you sy are eimi the ho Son hyios of ho God theos! You sy are eimi the king basileus of ho Israel Israēl!” 50 Jesus Iēsous responded apokrinomai, · kai saying legō to him autos, “Is it because hoti I told legō you sy that hoti I saw you sy under hypokatō the ho fig sykē tree that you believe pisteuō? You will see horaō greater megas things than that houtos.” 51 Then kai he said legō to him autos, “ I tell legō you hymeis the solemn amēn truth amēn: you will see horaō · ho heaven ouranos standing anoigō open and kai the ho angels angelos of ho God theos ascending anabainō and kai descending katabainō on epi the ho Son hyios of ho Man anthrōpos.”
John 1
Disciples’ Literal New Testament
The Word Was With God, And The Word Was God. He Is The Light Shining In The Darkness
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 This One was in the beginning with God. 3 All things came-into-being[a] through Him, and apart from Him not even one thing came into being which[b] has come-into-being. 4 In Him was life, and the life was the light of mankind. 5 And the light is shining in the darkness, and the darkness did not overcome[c] it.
John Was Sent By God To Bear Witness To The Light In Order That All Might Believe
6 There came-to-be[d] a man, having been sent-forth from God. The name for him was John. 7 This one came for a testimony— in order that he might testify concerning the Light, in order that all might believe through him. 8 That one was not the Light, but came in order that he might testify concerning the Light— 9 the true[e] Light which gives-light-to[f] every person was coming into the world.
The World Did Not Accept The Light, But All Who Did Became Children of God
10 He was in the world, and the world came-into-being through Him, and the world did not know[g] Him. 11 He came to His own things, and His own ones did not accept Him. 12 But all who did receive Him, He gave them— the ones believing in His name— the right[h] to become children of God, 13 who were born not of bloods[i], nor of the will of the flesh, nor of the will of a husband, but of God[j].
The Word Became Flesh And We Saw His Unique Glory. John Bore Witness To Him
14 And the Word became flesh and dwelt[k] among us, and we saw His glory— glory as of the only-born[l] from the Father, full of grace and truth. 15 John testifies concerning Him, and has cried-out saying, “This One was the One of Whom I said, ‘The One coming after me has become ahead of me, because He was before me’”.
We All Received From The Fullness of Grace And Truth He Brought
16 Because we all received from His fullness— even grace upon grace. 17 Because the Law was given through Moses; grace and truth came through Jesus Christ.
The Only-Born God Revealed The Father To Us
18 No one has ever seen God; the only-born[m] God, the One being[n] in the bosom of the Father— that One expounded[o] Him.
John Came Baptizing To Make Straight The Way of The Lord, As Isaiah Prophesied
19 And this is the testimony of John, when the Jews from Jerusalem sent-out priests and Levites to him in order that they might ask him, “Who are you?”, 20 and he confessed and did not deny. And he confessed that “I am not the Christ”, 21 and they asked him, “What then? Are you Elijah?” And he says, “I am not”. “Are you the[p] Prophet?” And he answered, “No”. 22 Then they said to him, “Who are you, in order that we may give an answer to the ones having sent us? What do you say about yourself ?” 23 He said, “I am the ‘voice of one shouting in the wilderness: “Make-straight the way of the Lord”’, just as Isaiah the prophet said [in Isa 40:3]”. 24 And they[q] had been sent-out from the Pharisees. 25 And they asked him, and said to him, “Why then are you baptizing if you are not the Christ, nor Elijah, nor the Prophet?” 26 John responded to them saying, “I am baptizing with[r] water. Amidst you stands One Whom you do not know— 27 the One coming after me, of Whom I am not worthy that I may untie the strap of His sandal”. 28 These things took place in Bethany beyond the Jordan, where John was baptizing.
John Identifies Jesus As The Son of God Sent To Take Away The Sin of The World
29 On the next day he sees Jesus coming toward him. And he says, “Look— the Lamb of God, the One taking-away the sin of the world. 30 This One is the One about Whom I said, ‘A man is coming after me Who has become ahead of me, because He was before me’. 31 And I did not know Him. But I came baptizing with water for this reason— that He might be revealed to Israel”. 32 And John testified, saying that “I have seen the Spirit descending like a dove out of heaven. And He remained upon Him. 33 And I did not know Him. But the One having sent me to baptize with water, that One said to me, ‘Upon whomever you see the Spirit descending and remaining upon Him— this One is the One baptizing with[s] the Holy Spirit’. 34 And I have seen, and have testified that this One is the Son of God”.
John Points His Disciples To The Lamb of God. Andrew And Peter Find The Messiah
35 On the next day John was again standing there, and two of his disciples. 36 And having looked at Jesus walking, he says, “Look— the Lamb of God”. 37 And the two disciples heard him speaking, and followed Jesus. 38 And Jesus, having turned and seen them following, says to them, “What are you seeking?” And the ones said to Him, “Rabbi (which being translated means “Teacher”), where are You staying?” 39 He says to them, “Come, and you will see”. So they went, and saw where He was staying, and stayed with Him that day. The hour was about the tenth[t]. 40 Andrew, the brother of Simon Peter, was one of the two having heard it from John, and having followed Him. 41 This one first finds his own brother Simon, and says to him, “We have found the Messiah” (which being translated is “Christ”). 42 He brought him to Jesus. Having looked-at him, Jesus said, “You are Simon, the son of John. You will be called Cephas[u]” (which is translated “Peter”).
Jesus Finds Philip, Who Finds Nathanael. They Follow The Son of God, The King of Israel
43 On the next day He wanted[v] to go forth to Galilee. And He finds Philip. And Jesus says to him, “Be following Me”. 44 Now Philip was from Bethsaida, of the city of Andrew and Peter. 45 Philip finds Nathanael and says to him, “We have found the One of whom Moses wrote in the Law, and the Prophets wrote— Jesus, son of Joseph, from Nazareth”. 46 And Nathanael said to him, “Is anything good able to be out of Nazareth?” Philip says to him, “Come and see”. 47 Jesus saw Nathanael coming to Him, and says about him, “Look— truly an Israelite in whom there is no deceit”. 48 Nathanael says to Him, “From where do You know me?” Jesus responded and said to him, “Before Philip called you, while being[w] under the fig tree, I saw you”. 49 Nathanael responded to Him, “Rabbi, You are the Son of God. You are the King of Israel”. 50 Jesus responded and said to him, “Do[x] you believe because I said to you that I saw you under the fig tree? You will see greater things than these!” 51 And He says to him, “Truly, truly, I say to you[y] all, you will see heaven opened and the angels of God ascending and descending upon the Son of Man”.
Footnotes
- John 1:3 Or, became existent, were made.
- John 1:3 being which has. Or, being. What has come-into-being in Him was life.
- John 1:5 Or, overtake, overpower. All the forces of darkness did not overcome the Light. Or, grasp, comprehend. The darkness (unbelieving people) did not understand the Light.
- John 1:6 Or, arose.
- John 1:9 Light— the true Light. Or, Light. There was the true Light which, coming into the world, gives-light-to every person.
- John 1:9 Or, illuminates.
- John 1:10 Or, recognize, acknowledge.
- John 1:12 Or, authority, capability.
- John 1:13 That is, bloodlines, human parents.
- John 1:13 That is, in a second birth.
- John 1:14 Or, lived.
- John 1:14 Or, one-and-only, one-of-his-kind, unique one. He had a unique glory. The emphasis may be on His glory as God’s eternal Son, or as God’s incarnate Son.
- John 1:18 That is, the unique, one-of-a-kind Deity, the Word who was God (v 1) who became flesh (v 14), the only God-man, expounded the Father to us. The emphasis is on His self-identity. ‘Only-born Son’ (3:16, 18) emphasizes His unique relationship to His Father. Or, ‘the unique One, [Himself] God.’
- John 1:18 That is, presently; or, eternally.
- John 1:18 Or, described, explained.
- John 1:21 That is, the one like Moses, Deut 18:15-19.
- John 1:24 Or, some.
- John 1:26 Or, in.
- John 1:33 Or, in.
- John 1:39 That is, 4 p.m. Jewish time; or, 10 a.m. Roman time.
- John 1:42 This Aramaic name means ‘rock’, as does the Greek name ‘Peter’.
- John 1:43 Or, intended.
- John 1:48 That is, while you (Nathanael) were.
- John 1:50 Or, You believe... tree!
- John 1:51 This word is plural.
Copyright © 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers, Nashville Tennessee. All rights reserved.
Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.
The Mounce Reverse Interlinear™ New Testament (MOUNCE)
Copyright © 2011 by William D. Mounce. Used by permission. All rights reserved worldwide.
“Reverse Interlinear” is a trademark of William D. Mounce.
Disciples' Literal New Testament: Serving Modern Disciples by More Fully Reflecting the Writing Style of the Ancient Disciples, Copyright © 2011 Michael J. Magill. All Rights Reserved. Published by Reyma Publishing
