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
Amplified Bible
The Deity of Jesus Christ
1 In the beginning [before all time] was the Word ([a]Christ), and the Word was with God, and [b]the Word was God Himself.(A) 2 He was [continually existing] in the beginning [co-eternally] with God. 3 All things were made and came into existence through Him; and without Him not even one thing was made that has come into being. 4 In Him was life [and the power to bestow life], and the life was the Light of men. 5 The Light shines on in the [c]darkness, and the darkness did not understand it or overpower it or appropriate it or absorb it [and is unreceptive to it].(B)
The Witness of John the Baptist
6 There came a man commissioned and sent from God, whose name was [d]John.(C) 7 This man came as a witness, to testify about the Light, so that all might believe [in Christ, the Light] through him. 8 John was not the Light, but came to testify about the Light.
9 There it was—the true Light [the genuine, perfect, steadfast Light] which, coming into the world, enlightens everyone.(D) 10 He (Christ) was in the world, and though the world was made through Him, the world did not recognize Him. 11 He came to that which was His own [that which belonged to Him—His world, His creation, His possession], and those who were His own [people—the Jewish nation] did not receive and welcome Him. 12 But to as many as did receive and welcome Him, He gave the right [the authority, the privilege] to become children of God, that is, to those who believe in (adhere to, trust in, and rely on) His name—(E) 13 who were born, not of blood [natural conception], nor of the will of the flesh [physical impulse], nor of the will of man [that of a natural father], but of God [that is, a divine and supernatural birth—they are born of God—spiritually transformed, renewed, sanctified].
The Word Made Flesh
14 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).(F) 15 John testified [repeatedly] about Him and [e]has cried out [testifying officially for the record, with validity and relevance], “This was He of whom I said, ‘He who comes after me [f]has a higher rank than I and has priority over me, for He existed before me.’” 16 For out of His fullness [the superabundance of His grace and truth] we have all received grace upon grace [spiritual blessing upon spiritual blessing, favor upon favor, and gift heaped upon gift]. 17 For the Law was given through Moses, but grace [the unearned, undeserved favor of God] and truth came through Jesus Christ.(G) 18 No one has seen God [His essence, His divine nature] at any time; the [One and] only begotten God [that is, the unique Son] who is in the intimate presence of the Father, He has explained Him [and interpreted and revealed the awesome wonder of the Father].(H)
The Testimony of John
19 This is the testimony of John [the Baptist] when the Jews sent priests and Levites to him from Jerusalem to ask him, “Who are you?” 20 And he confessed [truthfully] and did not deny [that he was only a man], but acknowledged, “I am not the Christ (the Messiah, the Anointed)!” 21 They asked him, “What then? Are you Elijah?” And he said, “I am not.” “Are you the [promised] Prophet?” And he answered, “No.”(I) 22 Then they said to him, “Who are you? Tell us, so that we may give an answer to those who 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,’ as the prophet Isaiah said.”(J)
24 Now they had been sent from the Pharisees. 25 They asked him, “Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?” 26 John answered them, “I baptize [only] [g]in water, but among you there stands One whom you do not recognize and of whom you know nothing.(K) 27 It is He [the preeminent One] who comes after me, the [h]strap of whose sandal I am not worthy to untie [even as His slave].” 28 These things occurred in Bethany across the Jordan [at the Jordan River crossing], where John was baptizing.
29 The next day he saw Jesus coming to him and said, “Look! The Lamb of God [i]who takes away the sin of the world!(L) 30 This is He on behalf of whom I said, ‘After me comes a Man who has a higher rank than I and has priority over me, for He existed before me.’ 31 [j]I did not recognize Him [as the Messiah]; but I came baptizing [k]in water so that He would be [publicly] revealed to Israel.” 32 John gave [further] evidence [testifying officially for the record, with validity and relevance], saying, “I have seen the [l]Spirit descending as a dove out of heaven, and He remained upon Him.(M) 33 I did not recognize Him [as the Messiah], but He who sent me to baptize [m]in water said to me, ‘He upon whom you see the Spirit descend and remain, this One is He who baptizes with the Holy Spirit.’ 34 I myself have [actually] seen [that happen], and my testimony is that this is the Son of God!”
Jesus’ Public Ministry, First Converts
35 Again the next day John was standing with two of his disciples, 36 and he looked at Jesus as He walked along, and said, “Look! The Lamb of God!” 37 The two disciples heard him say this, and they [n]followed Jesus. 38 And Jesus turned and saw them following Him, and asked them, “What do you want?” They answered Him, “Rabbi (which translated means Teacher), where are You staying?” 39 He said to them, “Come, and you will see.” So they went [with Him] and saw where He was staying; and they stayed with Him that day, for it was about the [o]tenth hour. 40 One of the two who heard what John said and [as a result] followed Jesus was Andrew, Simon Peter’s brother. 41 He first looked for and found his own brother Simon and told him, “We have found the [p]Messiah” (which translated means the Christ). 42 Andrew brought Simon to Jesus. Jesus looked at him and said, “You are Simon the son of John. You shall be called Cephas (which is translated [q]Peter).”
43 The next day Jesus decided to go into Galilee, and He found Philip and said to him, “Follow Me [as My disciple, accepting Me as your Master and Teacher, and walking the same path of life that I walk].” 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and told him, “We have found the One Moses in the Law and also the Prophets wrote about—Jesus from Nazareth, the son of Joseph [according to public record].” 46 Nathanael answered him, “Can anything good come out of Nazareth?” Philip replied, “Come and see.” 47 Jesus saw Nathanael coming toward Him, and said of him, “Here is an Israelite indeed [a true descendant of Jacob], in whom there is no guile nor deceit nor duplicity!” 48 Nathanael said to Jesus, “How do You know [these things about] me?” Jesus answered, “Before Philip called you, when you were still under the fig tree, I saw you.” 49 Nathanael answered, “Rabbi (Teacher), You are the Son of God; You are the King of Israel.” 50 Jesus replied, “Because I said to you that I saw you under the fig tree, do you believe [in Me]? You will see greater things than this.” 51 Then He said to him, “I assure you and most solemnly say to you, you will see heaven opened and the angels of God ascending and descending on the Son of Man [the bridge between heaven and earth].”(N)
Footnotes
- John 1:1 In John the Apostle’s vision (Rev 19), he sees Christ returning as Warrior-Messiah-King, and “...His name is called The Word of God...and LORD OF LORDS.” (Rev 19:13, 16).
- John 1:1 In this phrase, “God” appears first in the Greek word order, emphasizing the fact that “the Word” (Christ) was God—so “God Himself.”
- John 1:5 I.e. the world immersed in sin: all that stands in opposition to God and biblical truth.
- John 1:6 The births of both John the Baptist and Jesus were foretold by the angel, Gabriel (Luke 1:5-80). This passage is about John the Baptist, the son of Zacharias the priest and his wife, Elizabeth. Elizabeth was related to Mary the mother of Jesus (Luke 1:36). John the Baptist is considered to be the last of the OT prophets, and is not to be confused with John the Apostle who wrote this Gospel, three brief letters (1 John, 2 John, 3 John) and Revelation.
- John 1:15 Here John the writer uses the Greek perfect tense (“has cried out”), emphasizing the truth and continuing importance of John the Baptist’s testimony.
- John 1:15 Lit has become before (in front of) me, because He was first of me. The Greek is difficult because John the Baptist was making a word-play on the adverbs/adjective “after” (or “behind”), “before,” and “first.” The playful wording assumes the form of a riddle which, like some of Jesus’ parables, conceals the speaker’s meaning from those who are hostile toward him and have neither the patience nor the spiritual inclination to learn from him.
- John 1:26 The Greek here can be translated in, with or by.
- John 1:27 During this era it was customary for a household servant to remove a guest’s sandals and wash the dust from his feet. John is saying that he is not worthy even to remove Christ’s sandal, let alone to touch His feet.
- John 1:29 John is referring to the fulfillment of the need for the OT Passover lambs which was now fulfilled in Christ’s sacrifice, the ultimate and final sacrifice for sins.
- John 1:31 John the Baptist and Jesus were related through their mothers, Elizabeth and Mary, but He was unknown as the Messiah until God revealed it to John at the beginning of Jesus’ ministry.
- John 1:31 The Greek here can be translated in, with or by.
- John 1:32 The descent of the Holy Spirit identified Jesus in His humanity for His ministry as the Messiah.
- John 1:33 The Greek here can be translated in, with or by.
- John 1:37 The concept of “follow” can represent three separate possibilities: in the early stages of His ministry (1) walking with Him physically (literally), that is merely being in His presence regardless of personal belief or commitment; (2) accepting and identifying with the salvation He offered; and later on (3) being identified with Him by being subject to the scorn and rejection of unbelievers because of personal belief and commitment to Him.
- John 1:39 The Romans reckoned time from midnight, so in Roman time the tenth hour would be 10:00 a.m. The Jews reckoned daytime from sunrise (about 6:00 a.m.), so in their system the tenth hour would be 4:00 p.m. Here, either time is possible, though the Roman reckoning may be more likely because if it were 4:00 p.m. the disciples might have felt compelled to go home before evening set in.
- John 1:41 The words “Messiah” and “Christ” are not personal names, but titles derived respectively from Hebrew and Greek verbs meaning “to anoint.”
- John 1:42 I.e. rock or stone in Greek.
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