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John Chapter 1

John Chapter 1

(Tap footnote to read it.  Old Testament quotations/allusions are underlined.  "Love" with a caret ("^love") is agapé.fn"agapé" The Greek words ἀγάπη (agapé, noun), and ἀγαπάω (agapaó; verb) are typically translated "love".  However, unlike our English word "love" – which primarily speaks of affection and feelings – agapé centers on choice and behavior.  It’s the "love" based on will, choice, behavior, and action; not feelings.  (Feelings-based love is the Greek word φιλέω (phileó), which properly means "brotherly love/affection".)  Thus, you could hate someone passionately and still treat him with "agapé".  Agapé "love" is best understood as the pursuit of what is most beneficial to someone or something, regardless of the cost to yourself or the type of response received from the person or thing.  It can also indicate a preference for someone or something over other things. Verbs with an asterisk (*) are in the Greek perfect tense.fnThe Greek perfect tense signifies a completed action in the past with a result and/or an ongoing state that extends into the present. For example, Hebrews 12:2 says in part: "He *sat down at the right hand of the throne of God"; the verb for "sat" is in the perfect tense, indicating that He sat down once (completed action in the past), and also that He remains seated until the present moment (ongoing state).)

The Word
  1. In the beginning,fnQuotation/allusion to Genesis 1:1 the Word was existing;fnThe Greek verb translated “was existing” here and much of this chapter is in the imperfect tense, indicating an ongoing action in the past. It’s typically rendered “was” here, but that tends to indicate a past tense completed action, not an ongoing action. The difference is significant here, as the ongoing existence of the Word (pre-incarnate Jesus) is central to the idea Him having no beginning. and the Word was existing with God and the Word was existing as God.
  2. He was existing in the beginning with God.
  3. All things came into existence through Him; and apart from Him, not even one thing that came into existence has come into existence.
  4. Life was existing in Him, and the life was existing as the light of men.
  5. And the light shines in the darkness, and the darkness didn’t graspfn“grasp” This Greek word can have the sense of mentally grasping something to indicate comprehension or understanding, or physically grasping something to indicate overpowering that thing.  It’s likely that both meanings were intended by John. it.
  6. Having been sent from God, a man came into existence; his name was John.
  7. He came as a witness so he might testify about the light, so that all might believe through him.
  8. He wasn’t the light, but came so he might witness about the light.
  9. The true light was existing, which illuminates every man coming into the world. fnJohn 1:9 verse note: This verse is interpreted differently by different translations.  Some translations (such as KJV/NKJV) render it substantially similar to the BOS Bible, and many others render it something like this: “The true light, which illuminates every man, was coming into the world“. This second translation is less plausible because the participle “coming” is in the accusative masculine just like the Greek words “all” and “man”, while the word “light” is in the nominative neuter. The rules of Greek would thus seem to prohibit linking “coming” with “the light” because of gender and case disagreement. Further, the case, gender, and number match seems to clearly link “coming” with “every man”. Additionally, the verb “was existing” is very widely separated from “coming” with no linking mechanism between them.
  10. He was existing in the world, and the world came into existence through Him, and the world didn’t know Him.
  11. He came to His own, and His own didn’t receive Him.
  12. But as many as received Him, He gave them authority to become children of God: the men believing in His name,
  13. who were born not from blood, nor from fleshly desire, nor from man’s will, but from God.
  14. And the Word became flesh and tabernacledfn“tabernacled” could also be translated “encamped”.  It means to set up a tabernacle (which is a type of tent) and live in it, which has an obvious connection to the Old Testament Tabernacle.  Compare with 2 Cor 5:1-4. among us, and we gazed at His glory, glory as the only unique Onefn“only unique” The Greek word here doesn’t quite mean “only”; it means “only one in its class” or “unique of its kind.” In Hebrews 11:17, it is used of Abraham’s son Isaac, even though Abraham had other sons from his concubines, Hagar and Keturah.  Notably, Genesis 25:5-6 states that Isaac inherited everything of Abraham’s, while Abraham gave gifts to his concubine’s sons instead of an inheritance.  Thus, while Abraham had 8 sons total, Isaac was unique among Abraham’s sons not only because he was the heir, but also because he was the son that came via the promise of God.  This description — especially when followed by “son” as in John 3:16 — is likely intended to distinguish Jesus from the “sons of God” (angelic beings; Job 1:6 is a clear example) mentioned in the Old Testament.  Thus, while Jesus isn’t the only “son of God”, He is unique among the “sons of God” because He actually is God, while the others are merely angelic beings called “sons of God” by analogy. from the Father, full of grace and truth.
  15. John testifies about Him, and he has cried out saying: “This is He of whom I said: “The One coming after me *is before me, because He was existing before me.” “
  16. Because we all received from His fullness, even gracefn“grace” The Greek word here is “χάρις” (charis), most often translated “grace” or “gift”.  It was a technical term in the 1st century, referring to the Patronage system in place.  The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis) for someone.  A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron.  The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful”.  Both were done out of gratitude, not legal obligation.  A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons.  The patron was responsible for taking care of all his clients, and making sure their needs were met.  Christian Grace and Faith is well picture by this system.  The Heavenly Patron (God the Father) freely gave a gift (Jesus’ blood), and the clients who accept it (Christians) are expected to “be faithful” out of gratitude. in exchange for grace.
  17. Because the law was given through Moses, grace and truth came through Jesus the Anointed.
  18. No one has ever seen God at any time; the only uniquefn“only unique” See note on verse 14. [God]fn“God” many manuscripts say “Son” instead of God here.  Most of the early manuscripts support “God”, though the early church father quotations appear to use them interchangeably.  Nearly all of the later manuscripts say “Son”.  Modern scholarship leans toward “God”, but “Son” cannot be ruled out as a possibility. – the One existing in the bosom of the Father – He explained Him.
The Testimony of John
  1. And this is the testimony of John when the Jews from Jerusalem sent priests and Levites to him so they might ask him: “Who are you?”
  2. And he confessed, and didn’t deny, and he confessed that: “I’m not the Anointed.”
  3. And they asked him: “What then, are you Elijah?” And he says: “I’m not.” They asked: “Are you the prophet?”fnQuotation/allusion to Deuteronomy 18:18. And he answered: “No.”
  4. Therefore they said to him: “Who are you? So we might give an answer to the men who sent us, what do you say about yourself?”
  5. He was declaring: “I’m a voice calling in the wilderness: “Make the Lord’s path straight“fnQuotation/allusion to Isaiah 40:3 just as Isaiah the prophet said.”
  6. And those men were *sent by the Pharisees.
  7. And they asked him and said to him: “Why then do you baptize if you aren’t the Anointed, nor Elijah, nor the prophet?”fnQuotation/allusion to Deuteronomy 18:18.
  8. John answered them saying: “I baptize in water; yet in your midst *stands He whom you don’t *know,
  9. “the One coming after me; He of whom I’m not worthy, even that I might untie the strap of His sandal.”
  10. These things took place in Bethany across the Jordan where John was baptizing.
  11. The next day, he sees Jesus coming to him and says: “Behold, the Lamb of God, the One taking away the sin of the world!”fnQuotation/allusion to Isaiah 53:4,7,12
  12. “It’s He about whom I said: “After me is coming a man who *is before me because He was existing before me.”
  13. “And I hadn’t known Him, but I came baptizing with water so He might be revealed to Israel through this.”
  14. And John testified saying: “I have gazed at the Spirit descending like a dove from heaven and He remained on Him.”
  15. “And I hadn’t known Him, but the One who sent me to baptize in water, He told me: “He on whom you see the Spirit descending and remaining on Him; He is the One baptizing in the Holy Spirit.”
  16. “And I have seen and have testified that this is the Son of God.”
Jesus calls disciples
  1. The next day, John had been standing there again and two of his disciples were with him.
  2. And having seen Jesus walking, he says: “Behold the Lamb of God.”
  3. And the two disciples heard him speaking and followed Jesus.
  4. And Jesus – having turned and observed them following Him – He says to them: “What do you seek?” And they told Him: “Rabbi–” (which when translated means ‘teacher’) “–where are you staying?”
  5. He tells them: “Come and you will see.” Therefore, they went and saw where He is staying and they stayed with Him that day. It was about the tenth hour.
  6. Andrew (the brother of Simon Peter) was one of the two who heard from John and followed Him.
  7. He first finds his own brother Simon and says to him: “We have found the Messiah.” (Which is translated ‘the Anointed’)
  8. He led him to Jesus. Having looked at him, Jesus said: “You are Simon the son of John; you will be called Cephas.” (which means ‘Peter’)
  9. The next day, He wanted to depart into Galilee. And Jesus finds Philip and tells him: “Follow Me.”
  10. And Philip was from Bethsaida, from the city of Andrew and Peter.
  11. Philip finds Nathanael and tells him: “We have found He of whom Moses wrote in the law, and the prophets did too; Jesus from Nazareth, the son of Joseph.”
  12. And Nathanael told him: “Is anything good able to come from Nazareth?” Philip says to him: “Come and see.”
  13. Jesus saw Nathanael coming to Him and He says about him: “Behold, he’s truly an Israelite in whom there’s no deceit.”
  14. Nathanael says to Him: “From where do you know me?” Jesus answered and said to him: “Before Philip came to call you, while you were under the fig tree, I saw you.”
  15. Nathanael answered Him: “Rabbi, you are the Son of God. You are the King of Israel.”
  16. Jesus answered and said to him: “You believe because I told you that I saw you under the fig tree? You will see greater things than these.”
  17. And He tells him: “Amen, Amen I tell you men:fn“you men” The Greek pronoun translated “you” here is plural. The word “men” was added to indicated this. You will see heaven *opened and the angels of God ascending and descending on the Son of Man.”fnQuotation/allusion to Genesis 28:12

 

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