The Gospel of John
Note: If you have not read the Introduction to the Gospels of the Christian Scriptures, please do so to understand my approach and how key words are translated. After doing so and while reading, if you desire you may wish to utilize the Coding Reference Thanks.
Chapter 1:
1Within a first causea the word was existingb, and the word was existingb towards the god, and a god was the word; 2within a first causea this was existingb towards the god. 3Throughoutc himselfd all becamee for himself and without himselfd not even one becamee for himself, which has becomee for himself. 4Within himself the real and genuine life was existingb, and the real and genuine life was the light of the humanity. 5And the light appears within the blacknessf and the blacknessf did not comprehendg it.
6A person, having had been sent authoritatively beside the god, John, a name to him, became. 7This one came into an attestation so that he might bear witness concerning the light so that all might have complete confidence and be totally entrusting in the midst ofh it. 8That one was not the light, but so that he might bear witness concerning the light. 9The light was the one true which enlightens all a humanity coming into the world-order. 10It was existingb within the world-order, and world-order became in the midst ofh it, and the world-order did not know it experientially.
11He came into ones own {nations}i, and the ones own {peoples}j, they did not take him along. 12Moreover, {the ones} as many as received him; he freely gave to them, the ones having complete confidence and being totally entrusting into his name, to have become children of a god; 13who have not been begotten out of a blood, not even out of a desire of a flesh, not even out of a desire of a male, but out of a god. 14And the word, a flesh, became; and he resided within us; and we viewed the renown of him, a renown as {the one} unique beside a father of a satiated grace and a truth.
15A John is bearing witness concerning him, and he has screamed, saying, This one was, whom I said, the one coming back of me has become in front of me because he first was existingb {before} me. 16╓And╖ ┌That┐ out of his filling up we all receive a grace in return fork a grace; 17that the law through Moses the grace was freely given, and the truth became through an anointed Jesus. 18No one has ever yet observed a god; that one, ╓the unique son╖ ┌a unique god┐, the one being into the fold of the father, declared.
19And this is the attestation of the John when the ones Israelite out of Jerusalem authoritatively sent ┌towards him┐ priests and Levites so that they might ask him, Who are you?
20Not only did he concede, but also he did not deny, and he conceded that I am not the one anointed.
21And they asked him, What then! Are you, Elijah?
He says to them, I am not!
Are you the prophet?
And he replied, No!
22Then they said to him Who are {you}, so that we might give answers to those having sent us? What do you say concerning yourself?
23He was asserting, I {am} a voice, exclaiming within the uninhabited. Straighten you the way of the lord according as Isaiah, the prophet, said. l
24And the ones, having been sent authoritatively, were from the Pharisees. 25And they asked him, and they said to him, Why, then do you purify, if you are not the one anointed, neither Elijah, nor the prophet?
26The John replied to them saying, I purify with water; ╓moreover╖ he, middle of you, is standing whom you do not know. 27╓He is the╖ ┌The┐ one, coming back of me, ╓who has become in front of me,╖ of whom I am not worthy so that I might loose the leathern strap of the footwear of him. 28These became within ┬Bethabara┬ ╔Bethanym╗ across the Jordan River where ╓a╖ ┌the┐ John, purifying, was.
29The next day ┬the John┬ ╔he╗ sees the Jesus, coming towards him, and he says, Observe you! The lamb of the god, the one, lifting up the failure of the world-order! 30This is ╓concerning╖ ┌on behalf of┐ whom I said, A man is coming back of me who has become in front of me because he first was existingb {before} me. 31And I was not knowing him, but so that he might be manifested to the Israel, for this reason I, purifying within ╓the╖ ┌a┐ water, came.
32And a John bore witness saying, That I have viewed the spirit, descending ╓just as╖ ┌as┐ a common pigeon out of a universe, and it stayed onto him. 33And I was not knowing him, but the one, having sent me to purify within a water, that one said to me, Onto whom you would see the spirit, descending and resting onto him, this is the one, purifying within a sacred spirit. 34And I have observed; and I have borne witness that this one is the son of the god.
35The next day again the John had stood, and {the ones} two of the adherents of him. 36And he, having looked earnestly at the Jesus, walking, says, Observe you! The lamb of the god!
37And the two adherents heard him, speaking; and they followed the Jesus.
38Moreover the Jesus having been turned and having viewed them following, says, What do you seek?
Moreover, the ones said to him, Rabbin! Which, being ╓interpreted╖ ┌translated┐, is said teacher, where do you stay?
39He says to them, Come you and ╓observe you ╖ ┌you will observe┐.
╓They╖ ┌Then they┐ went, and they observed where he is staying. They stayed that, the day, beside him, ╓moreover╖ it was about the tenth houro.
40An Andrew was the brother of a Simon Peter, one out of the ones two, the ones having heard beside a John and following him [Jesus]. 41This one ╓first╖ finds ┌first┐ the ones own brother, Simon, and says to him, I have found the Messiahp which, being translated, is {the one} anointed.
42╓And he╖ ┌He┐ leads him towards the Jesus. ┬Moreover the┬ ╔The╗ Jesus, having looked earnestly at him [Peter], says, You are a Simon, the son of a ╓Jonah╖ ┌John┐, you will be called a Cephas which is interpreted a pebbleq.
43The next day ┬the Jesus┬ ╔he╗ desired to have come forth into the Galilee, and he finds a Philip and ┬he┬ ╔the Jesus╗ says to him, Follow you me. 44Moreover the Philip was from a Bethsaida from the city of an Andrew and a Peter.
45A Philip finds the Nathaniel, and he says to him, Whom Moses wrote within the law, and the prophets {wrote}, we found a Jesus, ╓the╖ ┌a┐ son of the Joseph, the one from a Nazareth.
46And a Nathaniel said to him, Is anything good being able to be out of a Nazareth
and a Philip says. Come you and observe you!
47The Jesus observed a Nathaniel, coming towards him; and he says concerning him, Observe you! In reality an Israeliter within who is not a deceit.
48A Nathaniel said to him, Whence did you know me experientially?
And Jesus replied, and he said to him, Before the one {through} a Philip, to have summoned you, I observed you being from under the fig tree.
49A Nathaniel replied ╓and he says╖ to him, My honorable sir, you are the son of the god; you are the king of Israel.
50┬The┬ ╔A╗ Jesus replied, and he said to him, Because I said to you, ┌that┐ I saw you beneath the fig tree, have complete confidence and are totally entrusting do you? You will observe greater than these. 51And he says to him, Truly, truly I say to you; ╓from just now╖ you will observe the universe, having had opened, and the heavenly messengers of the god, ascending and descending onto the son of ╓a╖ ┌the┐ humanity.
_____
aThe Greek is ἀρχή, archē meaning beginning, first principle, first place; however there is no beginning for an intelligent spirit of the universe or god as commonly understood to have always existed without beginning or end, thus to remove the time element implied with beginning, first cause is used.
bThe Greek is εἰμί, eimi meaning be as a linking verb is the usual usage; however here it is better rendered contextually as its usage of a substantive verb, exist.
cThe Greek is the preposition διά, dia indicating division when used with the genitive case it implies a motion either in a straight line or when not thus throughout, in the midst of. Throughout makes more sense contextually. As I have lived life to date and studied how it functions, I see everything in the earth plane being within and animated by the intelligent spirit and not separate entities. One of the interesting questions that I pose to myself is, I observe that I experience meaning and fulfillment in this life through my actions, and the reactions to these; is the intelligent spirit of the universe doing likewise through each and everything both animate and inanimate in our way of thinking?
dThe Greek is αὐτός, autos, an intensive pronoun usually used for the 3rd person personal pronoun. Since to me it is not conceivable for anything to exist separate from the first cause, I have retained the intensive pronoun himself. Because all languages are formed from observation of what one sees existing, there are often only two genders, male and female, and everything is assigned one of these genders, such as in Hebrew. Other languages such as English and Greek have added a neuter, but again these may not have any true relationship to the actual gender. Thus there are no words to describe an intelligent spirit, especially with pronouns that does not imply a gender. Most of the religious systems that I have studied have the spirit considered to be residing in the heavenly regions as male and the spirit associated with the earth as female. For me they are the one and same spirit, however I have retained the masculine form as is the English generic for all humankind and in this case an intelligent spirit or god.
eThe Greek is γίνομαι, ginomai, a deponent (middle voice) verb, meaning become, come to pass, take place, which is usually expressed in the active voice, however I have kept the middle voice of reflecting back on the actor by using for himself, because it renders the act of origination clearer.
fThe Greek is σκοτία, skotia, meaning darkness, gloom, blackness; and appears to be mostly a Christian Scripture usage; for σκότος, skotos appears as the most used word for darkness. To distinguish these two words: σκοτία, skotia is translated blackness, and σκότος, skotos darkness. Blackness harkens back to Gen 1:2 which says that the earth was formless void and covered with darkness with light entering in Gen 1:3 but not overpowering or destroying but both being separate entities coexisting not as a division of time as we experience what we call day having period of light and darkness or night. The Hebrew-English lexicon gives the Hebrew words for day and night, also meaning absolutes implying not a division of time, as well as day and night meaning a division of time. The former makes the most sense to me here and not the later as is often applied. It is also important to keep in mind that to the Israelites a day is as a thousand years, Ps 90:4 to describe an indefinite time for Gods actions. In addition human languages are born out of human experiences and have no word to express events or ideas in a spiritual realm clearly, but only through images.
gThe Greek is καταλαμβάνω, katalambanō, meaning seize, overtake, comprehend. It could be taken that the obscurity does not overpower the light, however from my view I see the obscurity not receiving and thus not comprehending. The root verb λαμβάνω, lambanō means take in active action going away from one, or receive in active action directed towards one getting it.
hThe Greek is the preposition διά, dia indicating division when used with the genitive case it implies a motion either in a straight line or when not thus throughout, in the midst of. In the midst of makes more sense contextually.
iThe Greek is τὰ ἴδια, ta idia which is neuter plural without any neuter antecedent in the previous verses; the only neuter words that reasonably the context could refer to are ἔθνος, ethnos and ὅριον, horion meaning nation and territory respectively. I have chosen nations which were the tribes of Israel or one could use Israel, since from the Hebrew Scriptures nations referred to all peoples except Israel, the chosen people.
jThe Greek is οἱ ἴδιοι, hoi idioi which is masculine plural without any clear masculine antecedent in the previous verses; the masculine word that reasonably the context could refer to is λαός, laos meaning people. Since I am inserting I have chosen peoples however if the Greek is in the plural them the plural is indicated as people.
kThe Greek is the preposition ἀντί, anti indicating over, against which when used in various contexts other phrases are used, since the context here can be read as a comparison which the phrasing set against or a better to my thinking exchange meaning in return for. This latter also appears to be consistent with the whole of the gospel messages.
lThis references Isaiah 40:3 which reads in the TANAKH, The voice rings out: Clear in the desert a road for the Lord! Level in the wilderness a highway for our God! Where the Hebrew word for desert means a people uninhabited place, i.e. land of wild animals but not necessarily a very dry and sandy area as we commonly think of when desert is mentioned. Also God = Yahweh is translated κύριος, kyrios in Greek and Lord in English.
mThis Bethany is not the same Bethany that is about 2 miles outside of Jerusalem as the Jordon River is about 20 miles from Jerusalem. According to Thayer, Origen mentions the codices of his day having Bethany but the town on the Jordan was Bethabara and acclaimed as the site of where John was baptizing or purifying in my understanding.
nRhabbi or more commonly rabbi is the transliteration of the Greek ῥαββί and is maintained here because of the following clause. Rhabbi is a title or respect meaning my honorable sir, although the text here says teacher.
oThe Greek is ὥρα, hōra meaning any period of time, season, year, fitting time; thus contextually the hour, since a specific time within the day is implied.
pSince both terms, Messiah the Greek and English transliteration of the Hebrew and χριστός, christos, both mean the anointed one and both are used here, the Hebrew form is retained as the clause following explains the Greek.
qThe Greek is πέτρος, petros meaning a stone used for throwing, thus the usage of pebble. It is equivalent to λίθος, lithos translated stone when used in the same sense, however this latter term is also used for building masonry. For larger pieces of stone such as rock, boulder, cliff, the Greek differentiates with πέτρα, petra
rThe Greek is Ἰσραηλίτης, Israēlitēs meaning Israelite, the usual word translated Israelite is Ἰουδαίος, Ioudaios, properly one of Judea.
John 2 ~ 3 ~ 4 ~ 5 ~ 6 ~ 7 ~ 8 ~ 9 ~ 10 ~ 11 ~ 12 ~ 13 ~ 14 ~ 15 ~ 16 ~ 17 ~ 18 ~ 19 ~ 20 ~ 21
updated: June 2009
original: August 2007
©2007 Christ the Master Ministries
Contact: Jerome Scholle
Email: jscholle@christianbear.org