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 {the-ones} all becamee for-himself and otherwise-than 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 is appearing 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 {the-ones} 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-experientially it.
11He came into the-ones his-own {nations}i, and the-ones his-own {peoples}j, they did not take-along him. 12Moreover, {the-ones} as-many-as received him; he freely-gave to them, the-ones having-complete-confidence-and-being-totally-entrusting into the name of him, to have become children of a god; 13who have not been begotten out-of a blood, not-even out-of a will of a flesh, not-even out-of a will of a male, but out-of a god. 14And the word became a flesh; and he resided within us; and {the-one} satiated of a grace and of a truth, we viewed the renown of him; a renown as of {the-one} unique beside a father.
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, {the-one} first was existingb {before} me. 16╓And╖ ┌That┐ out-of the filling-up of him we, {the-ones} all receive a grace in-return-fork a grace; 17that the law through a 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 a Jerusalem sent-authoritatively ┌towards him┐ priests and Levites so-that they might ask him, Who are you?
20 Not-only did he concede, but-also he did not deny, and he conceded that I am not the-one anointed.
21And they asked him, Who then are you, an 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 the-ones having sent us? Which do you say concerning yourself?
23He was asserting, I {am} a voice, exclaiming within the-one uninhabited. Straighten you the way of the lord according-as Isaiah, the prophet, said. l
24And the-ones, having been sent-authoritatively, were out-of the Pharisees. 25And they asked him, and they said to him, Why then are you purifying, if you are not the-one anointed, ╓neither╖ ┌neither┐ an Elijah, ╓nor╖ ┌nor┐ the prophet?
26The John replied to them saying, I purify within a water; ╓moreover╖ he, {the one} middle of you, has stood whom you do not know. 27╓He is the-one╖ ┌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 observe 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 to the Jesus, walking, says, Observe-you! The lamb of the god!
37And {upon} him speaking, the two adherents heard, and they followed the Jesus.
38Moreover the Jesus having been turned and having viewed them following, says, Which 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╖ a houro was nearly {the-one} tenth.
40An Andrew, the brother of a Simon Peter, was one out-of the-ones two, the-ones having heard beside a John and of {the-ones} following him [Jesus]. 41This-one ╓{the-one} first╖ finds ┌first┐ the-one, his-own, the 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 to him, says, You are a Simon, the son of a ╓Jonas╖ ┌John┐, you will be called a Cephas, which is interpreted a pebbleq.
43The-next-day ┬the Jesus┬ ╔he╗ desired to have gone-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 out-of 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 something 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 Israelite within whom is not a deceit.
48A Nathaniel said to him, Whence did you know-experientially me?
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 an Israel.
50┬The┬ ╔A╗ Jesus replied, and he said to him, Because I said to you, ┌that┐ I saw you beneath the fig-tree, are you having-complete-confidence-and-being-totally-entrusting? 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 ╓a╖ ┌the┐ son of the humanity.
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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 through or when not 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 through or when not 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, opposition, instead of 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 Hebrew 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
John 2 ~ 3 ~ 4 ~ 5 ~ 6 ~ 7 ~ 8 ~ 9 ~ 10 ~ 11 ~ 12 ~ 13 ~ 14 ~ 15 ~ 16 ~ 17 ~ 18 ~ 19 ~ 20 ~ 21
updated: January 2011
original: August 2007
©2007 Christ the Master Ministries
Contact: Jerome Scholle
Email: jscholle@christianbear.org