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1 In the beginning[fn] was the Word[fn], and the Word was with[fn] God, and God was the Word.[fn]
2 This was in the beginning with God.
3 All things were made through it,[fn] and without it not even one thing was made.
What has been made 4 in it {was}[fn] life, and the life was the light of men.[fn]
5 And the light shines in the darkness, and the darkness did not overcome[fn] it.
6 There was a man, sent from {God},[fn] whose name was John.
7 This one came for a testimony, to testify about the light, so that all might believe through him.
8 He was not the light, but came to testify about the light.
9 The true light, which enlightens every person, was coming into the world.[fn]
10 He[fn] was in the world,[fn] and the world came into being through him,[fn] yet the world did not know him.
11 He came to his own, and his own did not receive him.
12 [But][fn] To all who received him, he gave them the right to become children of God, to those who believe in his name, 13 who were born not of blood, nor of the will of the flesh, [nor of the will of a man,][fn] but of God.
14 And the Word became flesh and dwelt among us, and we have beheld his glory, glory as of the unique[fn] one from the Father, full of grace and truth.
15 John bears witness concerning him and has cried out, [saying,][fn] “This was he of whom [I said],[fn] ‘He who comes after me has become before me, because he was first with me.’”[fn]
16 {For}[fn] from his fullness we have all received, grace upon grace.
17 For the law was given through Moses; [[But]][fn] grace and truth came through Jesus [Christ].[fn]
18 No one has ever seen God; unique[fn] {Son},[fn] [who is][fn] in the bosom of the Father, that one has made known.
19 And this is the testimony of John, when the Jews sent [to him][fn] from Jerusalem priests and Levites to ask him, “Who are you?” 20 And he did not deny, [and he confessed,][fn] “I am not the Christ.”
21 And they asked him [[again]],[fn] “What then? [Are you][fn] Elijah?” [And][fn] He says, “I am not.” “[[What then,]][fn] Are you the prophet?” And {he answered, “No.”}[fn]
22 So they said to him, “Who are you? 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 crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.”[fn]
24 And {they were sent}[fn] from the Pharisees; 25 [And they asked him][fn] [and said to him,][fn] “Why then do you baptize if you are not the Christ, {nor Elijah, nor the prophet}?”[fn] 26 John answered them, [saying,][fn] “I [[indeed]][fn] baptize [[you]][fn] with water; [[but]][fn] among you stands one whom you do not know, 27 [[he is]][fn] {the one}[fn] coming after me [[who was before me,]][fn] of whom I am not {worthy}[fn] to untie the strap of his sandal.”
28 These things [[indeed]][fn] took place in {Bethany}[fn] across the Jordan [[River]],[fn] where John was baptizing [[first]].[fn]
29 The next day {he}[fn] sees Jesus coming [toward him] and says, “Behold, the Lamb of God who takes away the sin of the world. 30 This is the one {about}[fn] whom I said, ‘After me comes a man who has become before me, because he was first with respect to me.’[fn] 31 And I did not know him, but in order that he might be revealed to Israel, for this reason I came baptizing in water.”
32 And John testified, [saying,][fn] “I have seen the Spirit descending like a dove from heaven and remaining upon him. 33 And I did not know [him],[fn] but the one who sent me to baptize in water said to me, ‘Upon whom you see the Spirit descending and remaining upon him, this is the one who baptizes in the Holy Spirit.’[fn] 34 And I have seen and have testified that this is the {chosen}[fn] of God.”
35 On the next day, John was [standing][fn] [again][fn] with two of his disciples, 36 And looking at Jesus walking, he says, “Behold, the Lamb of God. [[The one taking away the sin of the world.]]”[fn]
37 [And][fn] {The}[fn] two disciples heard him speaking [and][fn] followed Jesus.
38 [But][fn] Jesus, having turned and seen them following [[him]],[fn] says [to them],[fn] “What are you seeking?” And they said to him, “Rabbi (which is translated as ‘Teacher’), where are you staying?” 39 He says to them, “Come and see.” [So][fn] They went and saw where he was staying, and they stayed with him that day; it was about the tenth hour. 40 Andrew, the brother of Simon Peter, was one of the two who heard from John and followed him.
41 He finds first his own brother Simon and says to him, “We have found the Messiah,” which is translated Christ.[fn]
42 [[Therefore,]][fn] He brought him to Jesus. Looking at him, Jesus said, “You are Simon, the son of {John};[fn] you will be called Cephas,” which is translated as Peter.[fn]
43 The next day he[fn] wanted to go out to Galilee and found Philip. And {Jesus}[fn] says to him, “Follow me.” 44 [Now][fn] Philip was from Bethsaida, the city of Andrew and Peter.
45 Philip finds Nathanael and says to him, “We have found the one whom Moses wrote about in the law and the prophets, Jesus {son}[fn] of Joseph from Nazareth.” 46 [And][fn] Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.”
47 Jesus saw Nathanael coming toward him and says about {him},[fn] “Behold, truly an Israelite in whom there is no deceit.” 48 Nathanael says to him, “From where do you know me?” Jesus answered and said to him, “Before Philip called you, being under the fig tree, I saw you.”
49 Nathanael answered him [[and said to him]],[fn] “Rabbi, you are [[truly]][fn] the son of God,[fn] you are the king of Israel.”
50 Jesus answered and said to him, “Because I said to you [that][fn] I saw you under the fig tree, do you believe? You will see greater things than these.” 51 And he says to him, “Truly, truly I say to you [[hereafter]],[fn] you will see the heaven opened and the angels of God ascending and descending upon the Son of Man.”
1:1, beginning: The Greek word means (1) the commencement of something as an action, process, or state of being, beginning, (2) one with whom a process begins, beginning, (3) the first cause, the beginning, (4) a point at which two surfaces or lines meet, corner, (5) a basis for further understanding, beginning, (6) an authority figure who initiates activity or process, ruler, authority, or (7) the sphere of one's official activity, rule, office. (BDAG, ἀρχή)
1:1, Word: The Greek word Logos is defined as (1) a communication whereby the mind finds expression, word, (2) computation, reckoning, or (3) the independent personified expression of God, the Logos (BDAG, λόγος). GPT-4 capitalized “Word” as a neutral rendering consistent with the English convention of capitalizing specific names, titles, and concepts. An example of a concept that is typically capitalized is the word Torah (Law). In a broad sense, “Torah” can be understood as the collective body of wisdom, law, and ethics as guided by divine instruction. It is a concept that encompasses much more than just a physical book or set of books. Capitalization in English is used for various reasons, such as recognizing the importance and distinctness of a concept, and is not only used to denote a proper noun such as a person's name or title.
1:1, with: The Greek word is a preposition that, with the accusative, is a marker of movement or orientation toward someone or something. (BDAG, πρός)
1:1, God was the Word: The interpretation of this phrase will depend on the theological perspective of the reader. Some see this as a statement of ontology (the word having the very nature of God) and others see the Word as being described as divine in some other sense (a noun used as an adjective).
1:3, it: “It” is the theologically neutral rendering of GPT-4 that encompasses interpretations of the subject being a person, personification, or thing (concept). The Greek pronoun (αὐτοῦ) is understood as “him,” depending on whether one interprets the Word (Logos) as a person or personification, or “it” as an abstract concept pertaining to an aspect of God. It's a possibility that the Logos is being personified as a male although not actually a person, not unlike personified wisdom in Proverbs 1, 3, 8, and 9. In English, “it” can refer to either a person or a thing. The rendering of the pronoun as “it” is also exhibited in numerous 16th-century translations including Tyndale, Cloverdale Bible, Matthews Bible, The Great Bible, The Bishops Bible, and The Geneva Bible. Commentary for the Geneva Bible indicates that translators understood the Word to be both a concept and a person.
1:4, was: Some manuscripts read “is.” ℵ(01) D(05) Latin(a b e ff2 it)
1:3-4, What has been made in it: The punctuation here follows the critical Greek text and is also consistent with NRSV, RSV, NAB as well as the SBLGNT. Most other translations punctuate verses 3-4 based on the later Byzantine manuscript tradition.
1:5, overcome: Or comprehend.
1:6, God: D(05) reads “the Lord.”
1:9, world: The Greek word can mean (1) that which serves to beautify through decoration, adornment, adorning, (2) condition of orderliness, orderly arrangement, order, (3) the sum total of everything here and now, the world, the (orderly) universe, (4) the sum total of all beings above the level of the animals, the world, (5) planet earth as a place of inhabitation, the world, (6) humanity in general, the world, (7) the system of human existence in its many aspects, the world, or (8) collective aspect of an entity, totality, sum total. (BDAG, κόσμος)
1:10, him: Verses 10-18 clearly apply to the Word after it became flesh, that is, the person Jesus Christ through whom grace and truth came (v. 17), who was in the world (v. 10), and who came to his own and his own did not receive him (v. 11). For this reason, not applied to these verses is the specific system instruction of “rendering pronouns (αὐτός), including the demonstrative pronoun (οὗτος), in a way that encompasses the interpretation of the subject being a person or a thing in passages that pertain to the Word.”
1:10, world: See the footnote of verse 9 for the meaning of the Greek word for instances of “world.”
1:10, the world came into being through him: The interpretation will be influenced by one's theological perspective. Many interpret this as indicating that he existed from the beginning of the world and was involved in the creation of the world. Others see this as indicating that the world was made “in view of him” or “with him in mind.” According to this view, he is God's plan that existed before the world and this plan is the framework through which the world was made.
1:12, But: Absent from some manuscripts. D(05) Latin(e)
1:13, nor of the will of a man: Absent from B(03).
1:14, unique: Although traditionally translated “only begotten” the meaning of the Greek word is (1) being the only one of its kind within a specific relationship, one and only, only, or (2) to being the only one of its kind or class, unique (in kind). (BDAG, μονογενής)
1:15, saying: Absent from some manuscripts. ℵ(01) D(05) Latin(b)
1:15, I said: Absent from ℵ(01).
1:15, he was first with respect to me: The interpretation will depend on the theological perspective of the reader. The phrase can be interpreted in a few different ways: (1) Chronological precedence: This interpretation emphasizes the aspect of time, suggesting that Jesus existed before John the Baptist. (2) Superior rank or status: Some scholars interpret this phrase to indicate that Jesus has a higher rank or status than John the Baptist. (3) Priority in function or role: Another interpretation is that Jesus has a more important function or role than John the Baptist.
1:16, For: P66 P75 ℵ(01) B(03) C(04) D(05) Latin(a b e ff2 ) NA28 SBLGNT THGNT ‖ Some manuscripts read “And.” A(02) Syriac(sy) BYZ TR
1:17, But: Some manuscripts include. P66 Latin(a b ff2 )
1:17, Christ: Absent from ℵ(01) . ‖ The Greek word for Christ means (1) fulfiller of Israelite expectation of a deliverer, the Anointed One, the Messiah, the Christ, or (2) the personal name ascribed to Jesus, Christ. (BDAG, Χριστός)
1:18, unique: The meaning of the Greek word is (1) being the only one of its kind within a specific relationship, one and only, only, or (2) to being the only one of its kind or class, unique (in kind). (BDAG, μονογενής)
1:18, Son: A(02) Latin (a b e ff2 ) Syriac(syc) BYZ TR THGNT ‖ Other manuscripts read “God.” P66 P75 ℵ(01) B(03) C(04) Syriac(syp) SBLGNT NA28 ‖ “Son” is selected over “God” from the critical editions as it is the more theologically neutral. Although the most commonly attested reading is “the unique Son,” found in Codex Alexandrinus and many other Greek manuscripts, there are a number of different readings exhibited in early manuscripts, including “the unique God” (P75), and “unique God” (P66, Codex Sinaiticus, Codex Vaticanus, Codex Ephraemi). The BDAG entry of the Greek word for “God” states, “Some writing in our literature uses the word θεός in reference to Christ without necessarily equating Christ with the Father, and therefore in harmony with the Shema of Israel. Dt 6:4.” BDAG further gives a fourth definition of θεός : “4 that which is nontranscendent but considered worth of special reverence or respect, god ... of humans θεοί John 10:34f; humans are called θεός in the Old Testament” (BDAG, θεός).
1:18, who is: Absent from some manuscripts. ℵ(01) Latin(a)
1:19, to him: B(03) C(04) Latin(a b) NA28[ ] THGNT ‖ Absent from some manuscripts. P66 P75 ℵ(01) A(02) Latin(e ff2 ) BYZ TR SBLGNT.
1:20, and he confessed: Absent from some manuscripts. ℵ(01) Latin(e) Sahidic
1:21, again: Some manuscripts include. ℵ(01) Latin(a b e ff2 ) Syriac(syp)
1:21, are you: Absent from some manuscripts. ℵ(01) Latin(a)
1:21, And: Absent from some manuscripts. ℵ(01) Latin(a b)
1:21, What then: Some manuscripts include. Latin(a b ff2 )
1:21, he answered, “No”: Some manuscripts read “he says, ‘I am not.’” Latin(e)
1:23, Isaiah 40:3 LXX
1:24, they were sent: Some manuscripts read “those who were sent were”
1:25, And they asked him: Absent from some manuscripts. ℵ(01) Latin(a e)
1:25, and said to him: Absent from 𝔓119. “To him” absent from Latin(e ff2 )
1:25, nor Elijah, nor the prophet: Some manuscripts read “and not Elijah, and not the prophet”
1:26, saying: Absent from some manuscripts. 𝔓75 𝔓120 Latin(e)
1:26, indeed: Some manuscripts include. Latin(b ff2 )
1:26, you: Some manuscripts include. Latin(a b ff2 )
1:26, but: Some manuscripts include. A(02) Latin(a b e ff2 ) Syriac(sy) BYZ TR ‖ Absent from 𝔓59 𝔓66 𝔓75 𝔓120 ℵ(01) B(03) C(04) NA28 SBLGNT THGNT.
1:27, he is: Some manuscripts include. A(02) Latin (b e ff2 ) BYZ TR ‖ Absent from 𝔓66 𝔓75 𝔓120 ℵ(01) B(03) Latin(a) NA28 SBLGNT THGNT
1:27, Some manuscripts read “It is he” as a new sentence rather than “the one” as a continuation of verse 26.
1:27, he who was before me: Some manuscripts include. A(02) BYZ TR ‖ Some manuscripts read “he has come before me.” Latin(a b) ‖ Absent from 𝔓 5 𝔓66 𝔓75 ℵ(01) B(03) C(04) Latin(b) NA28 SBLGNT THGNT
1:27, worthy: Some manuscripts read “sufficient.” 𝔓66 𝔓75
1:28, indeed: Some manuscripts include. Latin(a)
1:28, Bethany: Some manuscripts read “Bethabara.” Syriac(sys syc) TR
1:28, River: Included in ℵ(01) .
1:28, first: Some manuscripts include. C(04)
1:29, he: Some manuscripts read “John.” Latin (b e ff2 ) TR
1:30, about: Some manuscripts read “of.” A(02) BYZ TR
1:30, he was first with respect to me: See the note for verse 15.
1:32, saying: Absent from some manuscripts. 𝔓106 ℵ(01) Latin(e)
1:33, him: Absent from some manuscripts. A(02)
1:33, Spirit: The Greek word for Spirit is given the following definitions by BDAG: (1) air in movement, blowing, breathing, (2) that which animates or gives life to the body, breath , (life-)spirit, (3) a part of human personality, spirit, (4) an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses, spirit, or (5) God's being as controlling influence, with focus on association with humans, Spirit, spirit ... (c) Because of its heavenly origin and nature this Spirit is called (the) Holy Spirit. (BDAG, πνεῦμα)
1:34, chosen: 𝔓106 ℵ(01) Latin(b e ff2 ) Syriac(sys syc) SBLGNT ‖ Other manuscripts read “Son.” 𝔓5 𝔓66 𝔓75 𝔓120 A(02) B(03) C(04) BYZ TR NA28 THGNT.
1:35, standing: Absent from Latin(b).
1:35, again: Absent from some manuscripts. 𝔓75 Latin(b e)
1:36, The one taking away the sin of the world: Some manuscripts include. P66 C(04) Latin(a ff2 )
1:37, And: Absent from some manuscripts. ℵ(01)
1:37, The: Some manuscripts read “His.” Latin(e ff2 ) TR
1:37, and: Absent from some manuscripts. 𝔓120 Latin(e).
1:38, but: Absent from some manuscripts. ℵ(01)
1:38, him: Some manuscripts include. 𝔓66 C(04) Latin(a b e ff2 )
1:38, to them: Absent from some manuscripts. ℵ(01) D(05)
1:39, So: Absent from some manuscripts. Latin(ff2 ) TR BYZ
1:41, Christ: See footnote for verse 1:17.
1:42, Therefore: Some manuscripts include. Latin(b e)
1:42, John: Some manuscripts read “Jonah.” A(02) Syriac(sy) BYZ TR
1:42, Peter: Meaning a rock
1:43, he: Some manuscripts read “Jesus.” TR
1:43, Jesus: Some manuscripts read “he.” Latin(e) TR
1:44, Now: Absent from ℵ(01).
1:45, son: Some manuscripts read “the son.” A(02) BYZ TR
1:46, And: Absent from some manuscripts. ℵ(01) Latin(a b e)
1:47, him: Some manuscripts read “Nathanael.” ℵ(01) Latin(a)
1:49, and said to him: Some manuscripts include. A(02) Latin(a ff2 )
1:49, truly: Included in 𝔓66.
1:49 , you are the son of God Absent from some later manuscripts including the f13 family.
1:50, that: Absent from some manuscripts. Latin(e ff2 ) TR BYZ
1:51, hereafter: Some manuscripts include. A(02) Latin(e) BYZ TR Syriac(sy)
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