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Zechariah 1-5 New American Bible (Revised Edition) (NABRE)

Chapter 1

Call for Obedience. In the second year of Darius,[a] in the eighth month, the word of the Lord came to the prophet Zechariah, son of Berechiah, son of Iddo: The Lord was very angry with your ancestors.[b] Say to them: Thus says the Lord of hosts, Return to me—oracle of the Lord[c] of hosts—and I will return to you, says the Lord of hosts. Do not be like your ancestors to whom the earlier prophets[d] proclaimed: Thus says the Lord of hosts: Turn from your evil ways and from your wicked deeds. But they did not listen or pay attention to me—oracle of the Lord.— Your ancestors, where are they? And the prophets, can they live forever? But my words and my statutes, with which I charged my servants the prophets, did these not overtake your ancestors? Then they repented[e] and admitted: “Just as the Lord of hosts intended to treat us according to our ways and deeds, so the Lord has done.”

First Vision: Horses Patrolling the Earth. In the second year of Darius, on the twenty-fourth day of Shebat, the eleventh month,[f] the word of the Lord came to the prophet Zechariah, son of Berechiah, son of Iddo:

[g]I looked out in the night,[h] and there was a man mounted on a red horse standing in the shadows among myrtle trees; and behind him were red, sorrel, and white horses. I asked, “What are these, my lord?”[i] Then the angel who spoke with me answered, “I will show you what these are.” 10 Then the man who was standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to patrol the earth.” 11 And they answered the angel of the Lord,[j] who was standing among the myrtle trees: “We have been patrolling the earth, and now the whole earth rests quietly.” 12 Then the angel of the Lord replied, “Lord of hosts, how long will you be without mercy for Jerusalem and the cities of Judah that have felt your anger these seventy years?”[k] 13 To the angel who spoke with me, the Lord replied favorably, with comforting words.

Oracular Response. 14 The angel who spoke with me then said to me, Proclaim: Thus says the Lord of hosts:

I am jealous for Jerusalem
    and for Zion[l] intensely jealous.
15 I am consumed with anger
    toward the complacent nations;[m]
When I was only a little angry,
    they compounded the disaster.
16 Therefore, thus says the Lord:
I return to Jerusalem in mercy;
    my house[n] will be rebuilt there—oracle of the Lord of hosts—
    and a measuring line will be stretched over Jerusalem.
17 Proclaim further: Thus says the Lord of hosts:
My cities will again overflow with prosperity;
    the Lord will again comfort Zion,
    and will again choose Jerusalem.

Chapter 2

Second Vision: The Four Horns and the Four Smiths. I raised my eyes and looked and there were four horns.[o] Then I asked the angel who spoke with me, “What are those?” He answered, “Those are the horns that scattered[p] Judah, Israel, and Jerusalem.”

Then the Lord showed me four workmen.[q] And I said, “What are these coming to do?” And the Lord said, “Those are the horns that scattered Judah, so that none could raise their heads any more; and these have come to terrify them—to cut down the horns of the nations that raised their horns to scatter the land of Judah.”

Third Vision: The Man with the Measuring Cord. I raised my eyes and looked, and there was a man with a measuring cord[r] in his hand. I asked, “Where are you going?” And he said, “To measure Jerusalem—to see how great its width is and how great its length.”

Then the angel who spoke with me advanced as another angel came out to meet him and he said to the latter, “Run, speak to that official:[s] Jerusalem will be unwalled, because of the abundance of people and beasts in its midst. I will be an encircling wall of fire[t] for it—oracle of the Lord—and I will be the glory in its midst.”

Expansion on the Themes of the First Three Visions. 10 Up! Up! Flee from the land of the north[u]—oracle of the Lord;—For like the four winds of heaven I have dispersed you—oracle of the Lord. 11 Up, Zion! Escape, you who dwell in daughter Babylon! 12 For thus says the Lord of hosts after the Lord’s glory had sent me, concerning the nations that have plundered you: Whoever strikes you strikes me directly in the eye. 13 Now I wave my hand over them, and they become plunder for their own servants. Thus you shall know that the Lord of hosts has sent me. 14 Sing and rejoice, daughter Zion! Now, I am coming to dwell in your midst—oracle of the Lord. 15 Many nations will bind themselves to the Lord on that day. They will be my people,[v] and I will dwell in your midst. Then you shall know that the Lord of hosts has sent me to you. 16 The Lord will inherit Judah as his portion of the holy land,[w] and the Lord will again choose Jerusalem. 17 Silence, all people, in the presence of the Lord, who stirs forth from his holy dwelling.

Chapter 3

Prophetic Vision: Joshua the High Priest. Then he showed me Joshua the high priest standing before the angel of the Lord, while the adversary[x] stood at his right side to accuse him. And the angel of the Lord said to the adversary, “May the Lord rebuke you, O adversary; may the Lord who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?”

[y]Now Joshua was standing before the angel, clad in filthy garments. Then the angel said to those standing before him, “Remove his filthy garments.” And to him he said, “Look, I have taken your guilt from you, and I am clothing you in stately robes.” Then he said, “Let them put a clean turban on his head.” And they put a clean turban on his head and clothed him with the garments while the angel of the Lord was standing by. Then the angel of the Lord charged Joshua: “Thus says the Lord of hosts: If you walk in my ways and carry out my charge, you will administer my house and watch over my courts;[z] and I will give you access to those standing here.”

Supplementary Oracle. “Hear, O Joshua, high priest! You and your associates who sit before you! For they are signs of things to come![aa] I will surely bring my servant the Branch. Look at the stone that I have placed before Joshua. On this one stone with seven facets[ab] I will engrave its inscription—oracle of the Lord of hosts—and I will take away the guilt of that land in one day. 10 On that day—oracle of the Lord of hosts—you will invite one another under your vines and fig trees.”

Chapter 4

Fourth Vision: The Lampstand and the Two Olive Trees. Then the angel who spoke with me returned and aroused me, like one awakened from sleep. He said to me, “What do you see?” I replied, “I see a lampstand[ac] all of gold, with a bowl on top of it. There are seven lamps on it, with seven spouts on each of the lamps that are on top of it. And beside it are two olive trees,[ad] one on the right of the bowl and one to its left.” Then I said to the angel who spoke with me, “What are these things, my lord?” And the angel who spoke with me replied, “Do you not know what these things are?” I said, “No, my lord.”

An Oracle. Then he said to me: “This is the word of the Lord to Zerubbabel: Not by might, and not by power, but by my spirit,[ae] says the Lord of hosts. Who are you, O great mountain?[af] Before Zerubbabel you become a plain. He will bring forth the first stone amid shouts of ‘Favor, favor be upon it!’”

Then the word of the Lord came to me: The hands of Zerubbabel have laid the foundations of this house, and his hands will finish it. Thus you shall know that the Lord of hosts has sent me to you. 10 For whoever has scorned such a day of small things will rejoice to see the capstone[ag] in the hand of Zerubbabel.

Resumption of the Vision: Explanation of Lamps and Trees. “These seven are the eyes of the Lord that range over the whole earth.” 11 I then asked him, “What are these two olive trees, on the right of the lampstand and on its left?” 12 A second time I asked, “What are the two streams from the olive trees that pour out golden oil through two taps of gold?” 13 He said to me, “Do you not know what these are?” I answered, “No, my lord.” 14 Then he said, “These are the two anointed ones[ah] who stand by the Lord of the whole earth.”

Chapter 5

Fifth Vision: The Flying Scroll. Then I raised my eyes again and saw a flying scroll. He asked me, “What do you see?” I answered, “I see a flying scroll, twenty cubits long and ten cubits wide.”[ai] Then he said to me: “This is the curse which is to go forth over the whole land. According to it, every thief and every perjurer[aj] will be expelled. I will send it forth—oracle of the Lord of hosts—so that it will come to the house of the thief, and into the house of the one who swears falsely by my name. It shall lodge within each house, consuming it, timber and stones.”

Sixth Vision: The Basket of Wickedness. Then the angel who spoke with me came forward and said to me, “Raise your eyes and look. What is this that comes forth?” I said, “What is it?” And he answered, “This is the basket[ak] that is coming.” And he said, “This is their guilt in all the land.” Then a leaden cover was lifted, and there was a woman sitting inside the basket.[al] He said, “This is Wickedness,” and he thrust her inside the basket, pushing the leaden weight into the opening.

Then I raised my eyes and saw two women coming forth with wind under their wings[am]—they had wings like the wings of a stork—and they lifted the basket into the air. 10 I said to the angel who spoke with me, “Where are they taking the basket?” 11 He replied, “To build a temple for it in the land of Shinar.[an] When the temple is constructed, they will set it there on its base.”


  1. 1:1 Darius: Darius I, emperor of Persia from 522 to 486 B.C. The second year…eighth month: October/November 520 B.C., i.e., prior to the latest date in Haggai (Dec. 18, 520 B.C., Hg 2:10). Unlike other prophets, Haggai and Zechariah 1–8 contain specific chronological information, probably because they were sensitive to the imminent end of the expected seventy years of exile. See note on Zec 1:12.
  2. 1:2 Your ancestors: refers to the preexilic people of Judah, who were subjected to Babylonian destruction and exile.
  3. 1:3 Oracle of the Lord: a phrase used extensively in prophetic books to indicate divine speech.
  4. 1:4 Earlier prophets: preexilic prophets of the Lord. There are many allusions to them in Zechariah, indicating their influence on the postexilic community (see 7:7, 12).
  5. 1:6 Repented: the Hebrew word shub literally means “turn back.” This term is often used to speak of repentance as a return to the covenantal relationship between Israel and the Lord.
  6. 1:7 The second year…eleventh month: February 15, 519 B.C. The largest set of visions (1:7–6:15) is dated to a time just prior to the beginning of the new year in the spring.
  7. 1:8–11 Four riders on horses of three different colors are sent by God to patrol the four corners of the earth. Compare the four chariots of the seventh vision, 6:1–8.
  8. 1:8 In the night: nighttime, or this night. This setting of darkness is meant only for the first vision.
  9. 1:9 My lord: this expression in Hebrew (‘adoni) is used as a polite form of address. Angel who spoke with me: angelic being (not identical to the angel of the Lord who is one of the four horsemen) who serves as an interpreter, bringing a message from God to the prophet, who himself is a messenger of God.
  10. 1:11 Angel of the Lord: chief angelic figure in God’s heavenly court, and perhaps the “man” of 1:8.
  11. 1:12 These seventy years: allusion to the period of divine anger mentioned in Jer 25:11–12 and 29:10. Here the symbolic number seventy is understood to mark the period without a Temple in Jerusalem. Since these seventy years would have been almost over at this point, this symbolic number would have provided motivation for rebuilding the Temple as a sign of the end of the exile.
  12. 1:14 For Jerusalem and for Zion: rather than the usual order, Zion and Jerusalem, elsewhere in the Bible. The reversal highlights the centrality of Jerusalem, which is mentioned in all three of the brief oracles of 1:14–17.
  13. 1:15 Complacent nations: probably a reference to the Persian empire, which in its imperial extent included many national groups that maintained separate identities. Compounded the disaster: the surrounding nations took advantage of the Lord’s anger against Judah to further their own interests.
  14. 1:16 My house: the Temple. See note on Hg 1:4. Measuring line: a builder’s string, not for devastation, as in Is 34:11, but for reconstruction.
  15. 2:1 Four horns: symbols of the total political and military might of Judah’s imperial adversaries, probably representing Assyria, Babylonia, and Persia. The number four represents universality rather than any specific number of foes.
  16. 2:2 Scattered: sent part of the population into exile. This was standard imperial policy initiated in the ancient Near East by the Assyrians for dealing with a conquered state.
  17. 2:3 Four workmen: four agents of God’s power. The imagery follows that of four horns: the workers cut down, or make ineffectual, the horns, i.e., enemy.
  18. 2:5 Measuring cord: a string for measuring, as opposed to a builder’s string, 1:16.
  19. 2:8 That official: probably the man with the measuring cord of v. 5.
  20. 2:9 Encircling wall of fire: divine protection for an unwalled Jerusalem. Urban centers were generally walled, and Jerusalem’s walls were eventually rebuilt in the late fifth century B.C. (Neh 2:17–20).
  21. 2:10 Land of the north: refers to Babylon (v. 11), in a geographic rather than a political sense, as the place from which exiles will return. The designation is “north” because imperial invaders historically entered Palestine from that direction (see Jer 3:18; 23:8).
  22. 2:15 Many nations…my people: a way of expressing God’s relationship to people in covenant language. The covenant between God and Israel (see Jer 31:33; 32:38) is here universalized to include all nations.
  23. 2:16 The holy land: the Lord’s earthly territory, a designation found only rarely in the Old Testament.
  24. 3:1 Adversary: Hebrew satan, here, the prosecuting attorney, a figure in the Lord’s heavenly courtroom. Cf. Jb 1:6–2:7. Later tradition understands this figure to be Satan.
  25. 3:3–4 The filthy garments of Joshua symbolized the guilt of the Israelite people who have become unclean by going into exile. The angel of the Lord purifies the high priest by the removal of his garments.
  26. 3:7 If you walk…watch over my courts: four components of priestly activity: (1) following God’s commandments and teaching them to the people, (2) carrying out cultic functions, (3) participating in the judicial system in certain difficult cases, and (4) administering the laborers and lands in the Temple’s domain.
  27. 3:8 Signs of things to come: the restoration of the priesthood is a sign of the expected restoration of the Davidic line. The Branch: a tree metaphor for the expected future ruler as a descendant of the Davidic dynasty. This imagery also appears in Is 11:1, 10; Jer 23:5; 33:15; and Zec 6:12.
  28. 3:9 Stone with seven facets: represents both the precious stones that were part of the high priest’s apparel and the building stone (see 4:7, 10) that initiated a major construction project. The seven facets (or “eyes”) indicate the totality of its role as an instrument of God’s vigilance and action. Inscription: can refer both to words engraved on the high priest’s apparel (Ex 28:9, 11) and to words chiseled on a cornerstone.
  29. 4:2 Lampstand: receptacle for lamps and one of the furnishings of the main room of the Temple. This visionary object does not correspond to the biblical descriptions of the menorah in either the tabernacle (Ex 25:31–40) or the Solomonic Temple (1 Kgs 7:49) but rather has properties of both. Seven lamps…seven spouts: seven lamps, each with seven pinched wick holes. Such objects were part of the repertoire of cultic vessels throughout the Old Testament period. Here they symbolize God’s eyes, i.e., divine omniscience; see v. 10.
  30. 4:3 Olive trees: visionary image that picks up the botanical language describing the Israelite cultic lampstands, with the olive trees specifically connoting fertility, permanence, and righteousness.
  31. 4:6 Not by might…my spirit: one of the most quoted verses from the Old Testament, particularly in Jewish tradition, which connects it with the theme of Hanukkah, sometimes called the Festival of Lights.
  32. 4:7 Great mountain: part of symbolic imagery for the Temple on Mount Zion, as embodiment of the cosmic mountain where heaven and earth connect. Plain: leveled ground serving as the foundation area for the construction of the Temple, and symbolizing the foundation of the cosmos. First stone: foundation stone of a major public building. Such stones were laid with great ceremony in foundation rituals when monumental buildings were newly built or rebuilt in the biblical world.
  33. 4:10 Capstone: topmost stone of a structure, which finishes the construction. This translation is based on the context. Other translations read: “stone of distinction,” “plummet,” “tin-stone.”
  34. 4:14 Two anointed ones: two leadership positions in the ideal restored nation. The concept of a state headed by both priestly and political leaders harks back to premonarchic traditions (Aaron and Moses) and finds an echo in the two messianic figures—a Davidic and a levitical messiah—in the Dead Sea Scrolls and in apocryphal literature. See also the two crowns of 6:11–14.
  35. 5:2 Twenty cubits long and ten cubits wide: ca. thirty feet by fifteen feet. These dimensions may represent the ratio of height to width in the exposed portion of a scroll being opened for liturgical reading; at the same time it may symbolize the approach to God’s presence since the entryway to the Temple has the same measurements (1 Kgs 6:3). The scroll itself may represent God’s covenant with the people, insofar as it contains curses against those who break the law.
  36. 5:3 Thief…perjurer: a pair of miscreants representing all those who disobey God’s covenant (see note on v. 2) and who must therefore be punished according to covenant curses.
  37. 5:6 Basket: literally, ephah, a dry measure; see note on Is 5:10.
  38. 5:7 Woman sitting inside the basket: figure representing wickedness or foreign idolatry being transported back to Babylonia (vv. 1–11). Returning exiles were apparently worshiping deities they had learned to accept in Babylonia, and that “wickedness” (v. 8) must be removed.
  39. 5:9 Two women…wings: composite beings, part human and part animal, similar to the cherubim flanking the holy ark (Ex 25:18–22; 1 Kgs 6:23–28; Ez 10:18–22). Such creatures accompany foreign deities as here, or the biblical God.
  40. 5:11 Shinar: land of Babylonia; this name for Babylonia is found also in Gn 1:10; 11:2; 14:1; Is 11:11; and Dn 1:2.
New American Bible (Revised Edition) (NABRE)

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.

Ben Sira 50:1-13 New American Bible (Revised Edition) (NABRE)

Chapter 50

Simeon, Son of Jochanan

Greatest of his family, the glory of his people,
    was Simeon the priest, son of Jochanan,[a]
In whose time the house of God was renovated,
    in whose days the temple was reinforced.
In his time also the retaining wall was built
    with powerful turrets for the temple precincts.
In his time the reservoir was dug,
    a pool as vast as the sea.
He protected the people against brigands
    and strengthened the city against the enemy.
How splendid he was as he looked out from the tent,
    as he came from behind the veil!
Like a star shining among the clouds,
    like the full moon at the festal season;
Like sun shining upon the temple of the King,
    like a rainbow appearing in the cloudy sky;
Like blossoms on the branches in springtime,
    like a lily by running waters;
Like a green shoot on Lebanon in summer,
    like the fire of incense at sacrifice;
Like a vessel of hammered gold,
    studded with all kinds of precious stones;
10 Like a luxuriant olive tree heavy with fruit,
    a plant with branches abounding in oil;
11 Wearing his glorious robes,
    and vested in sublime magnificence,
As he ascended the glorious altar
    and lent majesty to the court of the sanctuary.
12 When he received the portions from the priests
    while he stood before the sacrificial wood,
His sons stood round him like a garland,
    like young cedars on Lebanon;
And like poplars by the brook they surrounded him,
13     all the sons of Aaron in their glory,
With the offerings to the Lord in their hands,
    in the presence of the whole assembly of Israel.


  1. 50:1–21 Son of Jochanan: Simeon II, in whose time as high priest (219–196 B.C.) great works were accomplished for the benefit of public worship and welfare (vv. 1–4). Ben Sira, a contemporary, describes detailed liturgical action, perhaps pertaining to the Day of Atonement (Yom Kippur, cf. Lv 16).
New American Bible (Revised Edition) (NABRE)

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.

John 1:1-18 New American Bible (Revised Edition) (NABRE)

I. Prologue[a]

Chapter 1

In the beginning[b] was the Word,
    and the Word was with God,
    and the Word was God.
He was in the beginning with God.
[c]All things came to be through him,
    and without him nothing came to be.
What came to be through him was life,
    and this life was the light of the human race;
[d]the light shines in the darkness,
    and the darkness has not overcome it.

[e]A man named John was sent from God. He came for testimony,[f] to testify to the light, so that all might believe through him. He was not the light, but came to testify to the light. The true light, which enlightens everyone, was coming into the world.

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 But to those who did accept him he gave power to become children of God, to those who believe in his name, 13 [h]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.

15 [j]John testified to him and cried out, saying, “This was he of whom I said, ‘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. 18 No one has ever seen God. The only Son, God,[l] who is at the Father’s side, has revealed him.


  1. 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.
  2. 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.
  3. 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.
  4. 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.
  5. 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.
  6. 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.
  7. 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).
  8. 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.
  9. 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.
  10. 1:15 This verse, interrupting Jn 1:14, 16 seems drawn from Jn 1:30.
  11. 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).
  12. 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.
New American Bible (Revised Edition) (NABRE)

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.


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