CINXE.COM

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>John 1 Berean Study Bible</title><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/chapnew2.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/john/1.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmgrkheb//john/1-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="https://biblehub.com">Bible</a> > <a href="../">Berean Study Bible</a> > John 1</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="../menu.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../luke/24.htm" title="Luke 24">◄</a> John 1 <a href="../john/2.htm" title="John 2">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Berean Study Bible</div><div class="chap"><div align="center"><h2>The Beginning</h2></div><div align="center"><h3><a href="/john/1-1.htm"><b>John 1:1</b></a></h3></div><b>In the beginning</b><br />This phrase echoes the opening of <a href="/genesis/1.htm">Genesis 1:1</a>, "In the beginning, God created the heavens and the earth." It establishes a connection between the creation narrative and the Gospel of John, emphasizing the eternal nature of the Word. The Greek term "archē" signifies not just a point in time but the origin or source of all things. It underscores the pre-existence of the Word, affirming that the Word was present before creation itself, transcending time and space.<p><b>was the Word</b><br />The Greek term "Logos" is translated as "Word." In the context of Hellenistic philosophy, "Logos" referred to the principle of order and knowledge. For Jewish readers, it resonated with the concept of divine wisdom and God's creative power. John uses "Logos" to reveal Jesus as the ultimate revelation of God, the divine reason and creative order incarnate. This establishes Jesus not merely as a messenger but as the message itself, embodying God's will and purpose.<p><b>and the Word was with God</b><br />The phrase "with God" (Greek: "pros ton Theon") indicates a relationship of intimacy and distinction. "Pros" suggests a face-to-face relationship, highlighting the personal and relational aspect of the Word's existence with God. This affirms the distinct personhood of the Word, coexisting eternally with God, yet maintaining a unique identity. It speaks to the mystery of the Trinity, where the Word is distinct yet in perfect communion with the Father.<p><b>and the Word was God</b><br />This declaration is profound and unequivocal. The Greek construction ("kai Theos ēn ho Logos") emphasizes the divine nature of the Word. It asserts the full deity of the Word, affirming that the Word shares the same essence as God. This is a cornerstone of Christian doctrine, affirming the divinity of Christ. It challenges any notion that Jesus is merely a created being or lesser deity, instead proclaiming Him as fully God, co-equal and co-eternal with the Father. <div align="center"><h3><a href="/john/1-2.htm"><b>John 1:2</b></a></h3></div><b>He</b><br />The pronoun "He" refers to the "Word" mentioned in <a href="/john/1.htm">John 1:1</a>, which is understood to be Jesus Christ. In the original Greek, the term is "οὗτος" (houtos), emphasizing the identity and personhood of Christ. This highlights the personal nature of the Word, affirming that Jesus is not an abstract concept but a living being with a distinct identity. In the context of the Gospel of John, this sets the stage for understanding Jesus as both fully divine and fully human, a cornerstone of Christian theology.<p><b>was</b><br />The verb "was" is translated from the Greek "ἦν" (ēn), which is the imperfect tense of "to be." This tense indicates continuous action in the past, suggesting the eternal existence of the Word. It implies that Jesus did not come into being at a point in time but has always existed. This aligns with the Christian doctrine of the pre-existence of Christ, affirming His divine nature and eternal presence with God.<p><b>with God</b><br />The phrase "with God" is translated from the Greek "πρὸς τὸν Θεόν" (pros ton Theon). The preposition "πρὸς" (pros) suggests a close, intimate relationship, indicating not just proximity but a face-to-face relationship. This underscores the unity and fellowship between Jesus and God the Father, emphasizing the distinct persons within the Godhead while maintaining their oneness. This relational aspect is foundational to understanding the Trinity, where the Father, Son, and Holy Spirit exist in perfect communion.<p><b>in the beginning</b><br />The phrase "in the beginning" is "ἐν ἀρχῇ" (en archē) in Greek, echoing the opening words of <a href="/genesis/1.htm">Genesis 1:1</a>. This deliberate parallel draws a connection between the creation account and the role of Christ in creation. It signifies that Jesus was present at the very start of all things, participating in the creation of the universe. This affirms His sovereignty and authority over all creation, reinforcing the belief that all things were made through Him and for Him, as further elaborated in <a href="/colossians/1-16.htm">Colossians 1:16-17</a>. This eternal perspective invites believers to trust in Christ's unchanging nature and His ultimate plan for creation. <div align="center"><h3><a href="/john/1-3.htm"><b>John 1:3</b></a></h3></div><b>Through Him</b><br />This phrase emphasizes the agency of Christ in creation. The Greek word "δι' αὐτοῦ" (di' autou) indicates that Jesus, the Word, is the divine agent through whom God created the universe. This aligns with the conservative Christian belief in the pre-existence of Christ, affirming His divinity and active role in creation. It echoes the wisdom literature of the Old Testament, where wisdom is personified as a co-creator with God (<a href="/proverbs/8-27.htm">Proverbs 8:27-30</a>).<p><b>all things</b><br />The Greek term "πάντα" (panta) signifies the totality of creation. This includes everything in the heavens and on earth, visible and invisible. From a conservative Christian perspective, this underscores the sovereignty and omnipotence of Christ. It reflects the Genesis account of creation, where God speaks the universe into existence, affirming that nothing exists outside of His creative will.<p><b>were made</b><br />The verb "ἐγένετο" (egeneto) is in the aorist tense, indicating a completed action. This suggests that creation was a definitive act, accomplished through Christ. It highlights the distinction between the Creator and the created, reinforcing the belief in a transcendent God who is distinct from His creation. This counters any pantheistic views that equate God with the universe.<p><b>and without Him</b><br />This phrase, "καὶ χωρὶς αὐτοῦ" (kai choris autou), emphasizes the indispensability of Christ in the creative process. It asserts that nothing came into being apart from His involvement. This is a profound statement of Christ's essential role in the cosmos, affirming His divine nature and authority over all creation.<p><b>nothing was made</b><br />The Greek "οὐδὲ ἕν" (oude hen) translates to "not even one thing," underscoring the comprehensive scope of Christ's creative work. This phrase negates any possibility of creation occurring independently of Christ, reinforcing the doctrine of His omnipotence and omnipresence.<p><b>that has been made</b><br />The phrase "ὃ γέγονεν" (ho gegonen) refers to all that exists. It serves as a concluding affirmation of the preceding statements, encapsulating the totality of creation as the work of Christ. This aligns with the conservative Christian view that all of creation is a testament to the glory and power of God, as revealed through Jesus Christ. <div align="center"><h3><a href="/john/1-4.htm"><b>John 1:4</b></a></h3></div><b>In Him</b><br />The phrase "In Him" refers to Jesus Christ, the Word made flesh, as introduced in the opening verses of the Gospel of John. The Greek term "ἐν αὐτῷ" (en autō) emphasizes the centrality and preeminence of Christ in the divine plan. Historically, this reflects the early Christian understanding of Jesus as the locus of divine activity and presence. Theologically, it underscores the belief that all spiritual blessings and life originate from Christ, affirming His deity and integral role in creation and redemption.<p><b>was life</b><br />The Greek word for "life" here is "ζωή" (zōē), which signifies not just biological existence but a profound, eternal quality of life that is both physical and spiritual. This life is intrinsic to Jesus, indicating that He is the source and sustainer of all life. In the historical context of John's Gospel, this assertion counters Gnostic beliefs that separated the spiritual from the material, affirming that true life is found in the incarnate Word.<p><b>and that life</b><br />The repetition of "life" emphasizes its significance and the unique quality of life that Jesus imparts. This life is not merely an abstract concept but a tangible reality that Jesus embodies and offers to humanity. Theologically, it points to the transformative power of Christ's life, which is available to all who believe in Him.<p><b>was the light of men</b><br />The metaphor of "light" (Greek: "φῶς," phōs) is rich with biblical and historical connotations. Light symbolizes truth, purity, and divine revelation, contrasting with darkness, which represents ignorance and evil. In the context of John's Gospel, Jesus as the "light of men" signifies His role in illuminating the truth of God to humanity, dispelling the darkness of sin and ignorance. This imagery is rooted in Old Testament themes, such as the light of God's presence in the tabernacle and the prophetic anticipation of a light for the Gentiles. The phrase underscores the universal scope of Christ's mission, offering enlightenment and salvation to all people. <div align="center"><h3><a href="/john/1-5.htm"><b>John 1:5</b></a></h3></div><b>The Light</b><br />In the context of <a href="/john/1-5.htm">John 1:5</a>, "The Light" refers to Jesus Christ, who is the embodiment of divine truth and holiness. The Greek word for "light" is "phōs," which signifies not only physical light but also spiritual illumination and purity. In the biblical narrative, light is often associated with God's presence and revelation. <a href="/genesis/1-3.htm">Genesis 1:3</a>, where God commands, "Let there be light," marks the beginning of creation, symbolizing order and life. Similarly, Jesus, as "The Light," brings spiritual life and order to a world darkened by sin.<p><b>shines</b><br />The verb "shines" is derived from the Greek word "phainei," which means to appear or become visible. This continuous action indicates that the presence of Christ is ongoing and active. The light of Christ is not a past event but a present reality, constantly illuminating the hearts and minds of believers. This shining is not passive; it is a dynamic force that penetrates the darkness, offering hope and guidance.<p><b>in the darkness</b><br />"Darkness" in this verse is translated from the Greek word "skotia," which represents not just the absence of light but also moral and spiritual ignorance and evil. Throughout Scripture, darkness is often used metaphorically to describe the state of the world apart from God. In the historical context of John's Gospel, the world was under Roman rule, characterized by moral decay and spiritual blindness. The darkness symbolizes the pervasive sin and separation from God that humanity experiences.<p><b>and the darkness has not overcome it</b><br />The phrase "has not overcome it" comes from the Greek "katalambanō," which can mean to seize, grasp, or overpower. This suggests a struggle between light and darkness, where darkness attempts to extinguish the light but fails. Theologically, this is a profound statement of Christ's victory over sin and evil. Despite the world's attempts to suppress or reject the light, it remains undefeated. This assurance is a cornerstone of Christian faith, affirming that no matter how pervasive evil seems, it cannot conquer the light of Christ. <div align="center"><h2>The Witness of John</h2></div><div align="center"><h3><a href="/john/1-6.htm"><b>John 1:6</b></a></h3></div><b>There came a man</b><br />This phrase introduces the arrival of a significant figure in the narrative of the Gospel of John. The Greek word for "came" is "ἐγένετο" (egeneto), which implies not just a physical arrival but a coming into being or existence. This suggests that John's appearance was part of a divine plan, emphasizing the providential nature of his mission. Historically, this marks the transition from the prophetic silence of the intertestamental period to the active fulfillment of God's promises.<p><b>who was sent</b><br />The Greek word "ἀπεσταλμένος" (apestalmenos) is used here, which is derived from "apostellō," meaning to send forth with a specific purpose. This indicates that John's mission was not self-appointed but divinely commissioned. In the context of the Bible, being "sent" by God carries the weight of authority and purpose, aligning John with the prophets of the Old Testament who were also sent to prepare the way for God's work.<p><b>from God</b><br />This phrase underscores the divine origin of John's mission. The preposition "παρά" (para) in Greek, translated as "from," implies a close association or direct commission. John's role as a forerunner to Christ is thus validated by his divine sending, reinforcing the idea that he is part of God's redemptive plan. This divine backing would have been crucial for his acceptance by the people as a legitimate prophet.<p><b>His name was John</b><br />The name "John" is derived from the Hebrew "Yohanan," meaning "Yahweh is gracious." This name is significant as it reflects the grace of God in sending a messenger to prepare the way for the Messiah. In the historical and scriptural context, names often carried prophetic significance, and John's name is a testament to the grace that would be fully realized in the coming of Jesus Christ. John's identity and mission are thus intertwined with the overarching theme of divine grace and redemption. <div align="center"><h3><a href="/john/1-7.htm"><b>John 1:7</b></a></h3></div><b>He came as a witness</b><br />The phrase "He came as a witness" refers to John the Baptist, whose role was divinely appointed. The Greek word for "witness" is "martyria," which implies not just a passive observer but an active testifier. In the historical context, a witness was someone who provided credible testimony, often at great personal risk. John the Baptist's life exemplified this as he boldly proclaimed the coming of Jesus, the Messiah, even when it led to his imprisonment and eventual martyrdom. His role as a witness underscores the importance of personal testimony in the Christian faith, encouraging believers to share their experiences of Christ with others.<p><b>to testify about the Light</b><br />The Greek word for "testify" is "martyreō," which means to bear witness or give evidence. John the Baptist's mission was to point others to "the Light," which is a metaphor for Jesus Christ. In the biblical context, light symbolizes truth, purity, and divine revelation. The use of "Light" here connects to the creation narrative in Genesis, where God said, "Let there be light." Jesus, as the Light, represents the new creation and the ultimate revelation of God's truth to humanity. John's testimony about the Light was crucial in preparing the hearts of the people to receive Jesus.<p><b>so that through him</b><br />The phrase "so that through him" indicates the purpose of John's testimony. The Greek preposition "dia" (through) suggests a channel or means by which something is accomplished. John the Baptist was the conduit through which people were introduced to Jesus. This highlights the importance of human agency in God's plan of salvation. While God is sovereign, He often chooses to work through individuals to accomplish His purposes. John's life serves as a model for believers, demonstrating how one's life and testimony can be used by God to lead others to faith.<p><b>everyone might believe</b><br />The word "everyone" (Greek: "pantes") emphasizes the universal scope of the Gospel. The message of Jesus is not limited to a specific group but is available to all people, regardless of their background or status. The verb "might believe" (Greek: "pisteuō") is in the subjunctive mood, indicating potential or possibility. It suggests that belief is a personal choice and response to the testimony of the Light. In the historical context, belief was not merely intellectual assent but involved trust and commitment. This phrase encapsulates the heart of the Gospel message: that through the testimony of faithful witnesses, all people have the opportunity to come to faith in Jesus Christ. <div align="center"><h3><a href="/john/1-8.htm"><b>John 1:8</b></a></h3></div><b>He himself</b><br />This phrase refers to John the Baptist, emphasizing his distinct identity and role. In the Greek, "αὐτός" (autos) is used, which can mean "he," "she," or "it," depending on the context. Here, it underscores John's individuality and his specific mission. Historically, John the Baptist was a well-known figure, and his ministry was pivotal in preparing the way for Jesus. His unique calling was to be a forerunner, not the focal point of the message.<p><b>was not</b><br />The Greek word "οὐκ" (ouk) is a strong negation, indicating absolute denial. This phrase clarifies any potential misunderstanding about John's identity. In the context of first-century Judea, where messianic expectations were high, it was crucial to distinguish John from the Messiah. This negation serves to direct attention away from John and towards the true Light, Jesus Christ.<p><b>the Light</b><br />"Φῶς" (phōs) in Greek, meaning "light," is a profound metaphor used throughout the Gospel of John. Light symbolizes truth, purity, and divine revelation. In the ancient world, light was essential for life and growth, and it often represented knowledge and goodness. By stating that John was not the Light, the text emphasizes that he was not the source of divine truth and salvation, but rather a witness to it.<p><b>but</b><br />The Greek word "ἀλλ’" (all’) is a conjunction used to contrast two ideas. Here, it serves to pivot the reader's focus from what John is not to what his true purpose is. This contrast is essential in understanding the role of John the Baptist in the divine narrative.<p><b>he came</b><br />The phrase "ἦλθεν" (ēlthen) is the aorist tense of "to come" or "to go," indicating a completed action. This suggests that John's coming was part of a divine plan, a specific mission ordained by God. His arrival on the scene was not random but purposeful, aligning with the prophetic tradition of preparing the way for the Lord.<p><b>to testify</b><br />"Μαρτυρήσῃ" (martyrēsē) is the Greek verb meaning "to bear witness" or "to testify." This legal term implies giving evidence or bearing witness in a court of law. John's role was to provide testimony about the Light, affirming Jesus' identity and mission. His testimony was crucial in establishing the credibility and authority of Jesus' ministry.<p><b>about the Light</b><br />The phrase "περὶ τοῦ φωτός" (peri tou phōtos) indicates the subject of John's testimony. "Peri" means "about" or "concerning," showing that John's entire message and mission were centered on the Light, Jesus Christ. This focus on the Light highlights the transformative power of Christ's presence and message, which John was called to proclaim. <div align="center"><h3><a href="/john/1-9.htm"><b>John 1:9</b></a></h3></div><b>The true Light</b><br />The phrase "The true Light" refers to Jesus Christ, who is the ultimate source of spiritual illumination and truth. In the Greek, the word for "true" is "alēthinos," which means genuine or real, emphasizing the authenticity and purity of Christ's light compared to any other. Historically, light has been a powerful symbol in both Jewish and Greco-Roman cultures, representing knowledge, purity, and divine presence. In the Old Testament, light is often associated with God's presence and guidance (e.g., <a href="/psalms/27.htm">Psalm 27:1</a>, "The LORD is my light and my salvation"). Here, John identifies Jesus as the fulfillment of these Old Testament themes, the embodiment of divine truth and revelation.<p><b>that gives light</b><br />The Greek word for "gives light" is "phōtizei," which means to illuminate or enlighten. This suggests an active, ongoing process of revelation and understanding. Jesus, as the true Light, actively dispels darkness and ignorance, offering clarity and wisdom to those who seek Him. This aligns with the biblical theme of God as the source of wisdom and understanding, as seen in <a href="/proverbs/2-6.htm">Proverbs 2:6</a>, "For the LORD gives wisdom; from His mouth come knowledge and understanding."<p><b>to every man</b><br />The phrase "to every man" underscores the universality of Christ's offer of salvation and enlightenment. The Greek word "anthrōpon" is used here, which is a generic term for humanity, indicating that the light of Christ is available to all people, regardless of race, gender, or social status. This reflects the inclusive nature of the Gospel message, as seen in passages like <a href="/galatians/3-28.htm">Galatians 3:28</a>, "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus."<p><b>was coming into the world</b><br />The phrase "was coming into the world" speaks to the incarnation of Christ, the moment when the divine Word became flesh and dwelt among us (<a href="/john/1-14.htm">John 1:14</a>). The Greek verb "erchomenon" indicates an action that was in progress, highlighting the anticipation and fulfillment of God's redemptive plan through Jesus. This event is central to Christian theology, as it marks the moment when God entered human history in a tangible way, bridging the gap between the divine and the human. The world, in this context, refers to the created order, which, according to Genesis, was originally good but has been marred by sin. Christ's coming into the world signifies the beginning of the restoration and redemption of all creation. <div align="center"><h3><a href="/john/1-10.htm"><b>John 1:10</b></a></h3></div><b>He was in the world</b><br />This phrase introduces the profound mystery of the Incarnation, where the eternal Word, Jesus Christ, entered the temporal realm. The Greek word for "world" is "kosmos," which often refers to the created order, including humanity. Theologically, this emphasizes the humility and condescension of Christ, who, though divine, chose to dwell among His creation. Historically, this reflects the period of Jesus' earthly ministry, a pivotal moment in salvation history.<p><b>and though the world was made through Him</b><br />Here, the text affirms the pre-existence and creative power of Christ. The Greek word "dia" (through) indicates that Jesus was the agent of creation, aligning with <a href="/genesis/1.htm">Genesis 1:1</a> and <a href="/colossians/1-16.htm">Colossians 1:16</a>. This underscores His divine nature and authority over all creation. Theologically, it highlights the paradox of the Creator entering His creation, a profound act of love and redemption.<p><b>the world did not recognize Him</b><br />This phrase captures the tragic irony of the Incarnation. Despite being the Creator, Jesus was not acknowledged by His own creation. The Greek word "egnō" (recognize) implies a failure to perceive or understand. This reflects the spiritual blindness and hardness of heart prevalent in humanity. Scripturally, it echoes themes from <a href="/isaiah/53-3.htm">Isaiah 53:3</a>, where the Messiah is described as despised and rejected. This rejection is a central theme in the Gospel narrative, illustrating the need for divine revelation and grace for true recognition of Christ. <div align="center"><h3><a href="/john/1-11.htm"><b>John 1:11</b></a></h3></div><b>He came</b><br />The phrase "He came" signifies the incarnation of Jesus Christ, the Word made flesh. In the Greek, "ἦλθεν" (ēlthen) is used, indicating a purposeful arrival. This is not a passive event but an active mission. Jesus, the eternal Word, chose to enter human history, fulfilling prophecies such as <a href="/isaiah/7-14.htm">Isaiah 7:14</a>, which foretold the coming of Immanuel, "God with us." This act of coming underscores the divine initiative in the salvation plan, emphasizing God's love and desire to redeem humanity.<p><b>to His own</b><br />The Greek term "ἴδια" (idia) refers to what is one's own, indicating possession or belonging. In this context, "His own" can be understood as the Jewish people, God's chosen nation, Israel. Historically, Israel was set apart by God, receiving His laws, covenants, and promises. Archaeological findings, such as ancient Hebrew texts and artifacts, affirm the distinct identity and religious practices of the Jewish people. This phrase highlights the special relationship and expectation that existed between God and Israel, as seen in scriptures like <a href="/deuteronomy/7-6.htm">Deuteronomy 7:6</a>, where Israel is described as a "holy people" chosen by God.<p><b>and His own did not receive Him</b><br />The repetition of "His own" emphasizes the tragedy and irony of the rejection. The Greek word for "receive" is "παρέλαβον" (parelabon), which means to accept or welcome. Despite the prophecies and preparations, many in Israel did not recognize or accept Jesus as the Messiah. This rejection is a recurring theme in the Gospels, as seen in passages like <a href="/matthew/23-37.htm">Matthew 23:37</a>, where Jesus laments over Jerusalem's unwillingness to accept Him. Historically, this rejection can be understood in the context of first-century Jewish expectations of a political Messiah who would liberate them from Roman rule, contrasting with Jesus' mission of spiritual salvation. This phrase serves as a poignant reminder of the human tendency to miss divine truth due to preconceived notions and hardened hearts. It also foreshadows the broader acceptance of Jesus by the Gentiles, as God's salvation plan extends beyond ethnic Israel to all who believe. <div align="center"><h3><a href="/john/1-12.htm"><b>John 1:12</b></a></h3></div><b>But to all who did receive Him</b><br />The phrase "receive Him" is pivotal in understanding the personal nature of faith. The Greek word for "receive" is "λαμβάνω" (lambanō), which implies an active acceptance or taking hold of something offered. This suggests that faith is not passive but involves a conscious decision to accept Christ. Historically, this reflects the early Christian community's emphasis on personal conversion and commitment to Jesus as the Messiah, contrasting with mere intellectual assent or cultural affiliation.<p><b>to those who believed in His name</b><br />The term "believed" comes from the Greek "πιστεύω" (pisteuō), meaning to have faith or trust. This belief is not merely intellectual acknowledgment but involves a deep trust and reliance on Jesus. "In His name" signifies more than just the literal name of Jesus; it encompasses His character, authority, and the entirety of His being. In the Jewish context, a name represented the essence of a person, thus believing in His name means trusting in all that Jesus is and represents.<p><b>He gave the right</b><br />The word "right" is translated from the Greek "ἐξουσία" (exousia), which can also mean authority or power. This indicates that becoming a child of God is not a natural birthright but a divine privilege granted by God. It underscores the transformative power of God's grace, which bestows upon believers a new identity and status.<p><b>to become children of God</b><br />The phrase "children of God" is profound, indicating a new familial relationship with God. The Greek word "τέκνα" (tekna) refers to children born into a family, emphasizing the intimate and personal relationship believers have with God. This concept is rooted in the Jewish understanding of God as Father, but it is expanded in the New Testament to include all who believe in Christ, regardless of ethnic or cultural background. This reflects the radical inclusivity of the Gospel, breaking down barriers and inviting all into God's family. <div align="center"><h3><a href="/john/1-13.htm"><b>John 1:13</b></a></h3></div><b>children</b><br />The term "children" in this context refers to those who have become part of God's family through spiritual rebirth. The Greek word used here is "τέκνα" (tekna), which emphasizes the relationship and connection to God as a parent. This highlights the intimate and personal nature of the believer's relationship with God, contrasting with a mere legal or formal association. In the broader biblical narrative, being called "children of God" signifies a transformation and adoption into a divine family, underscoring the grace and love bestowed upon believers.<p><b>born not of blood</b><br />The phrase "born not of blood" signifies a birth that transcends natural lineage or ancestry. The Greek word for "blood" is "αἱμάτων" (haimatōn), which can refer to physical descent or heritage. This indicates that spiritual birth is not dependent on human ancestry or ethnic background. In the historical context of the Jewish people, who often traced their identity through lineage, this statement is radical, emphasizing that spiritual rebirth is available to all, regardless of their earthly heritage.<p><b>nor of the desire</b><br />The word "desire" here is translated from the Greek "θελήματος" (thelēmatos), which can mean will, desire, or intention. This phrase suggests that spiritual birth is not the result of human passion or emotional longing. It underscores the idea that becoming a child of God is not something that can be achieved through human effort or desire alone. This aligns with the broader biblical teaching that salvation and spiritual rebirth are acts of divine grace rather than human achievement.<p><b>or will of man</b><br />The "will of man" refers to human decision-making or planning. The Greek word "ἀνδρός" (andros) specifically denotes a male, but in this context, it represents humanity in general. This phrase emphasizes that spiritual rebirth is not a product of human decision or planning. It is not something that can be orchestrated or controlled by human beings, highlighting the sovereignty and initiative of God in the process of salvation.<p><b>but born of God</b><br />The phrase "born of God" encapsulates the divine origin of spiritual rebirth. The Greek word "ἐγεννήθησαν" (egennēthēsan) is used here, which means to be born or begotten. This emphasizes that the new birth is a supernatural act initiated by God Himself. It is a work of the Holy Spirit, as described in other parts of Scripture, such as <a href="/john/3-5.htm">John 3:5-8</a>. This divine birth is transformative, bringing individuals into a new life and relationship with God, characterized by His love, grace, and truth. This concept is central to the Christian faith, underscoring the belief that salvation is a gift from God, not earned by human effort. <div align="center"><h2>The Word Became Flesh</h2></div><div align="center"><h3><a href="/john/1-14.htm"><b>John 1:14</b></a></h3></div><b>The Word</b><br />The term "Word" in Greek is "Logos," which carries profound philosophical and theological significance. In the context of John's Gospel, "Logos" refers to Jesus Christ as the divine reason and creative order. The concept of "Logos" was familiar to both Jewish and Greek audiences. For Jews, it resonated with the "Word of God" in the Old Testament, which was active in creation, revelation, and deliverance. For Greeks, "Logos" was the principle of order and knowledge. John uses this term to bridge cultural understandings, presenting Jesus as the ultimate revelation of God, the divine reason incarnate.<p><b>became flesh</b><br />The phrase "became flesh" is pivotal, emphasizing the incarnation, a cornerstone of Christian doctrine. The Greek word for "flesh" is "sarx," which denotes human nature in its entirety, including its frailty and mortality. This underscores the profound mystery and humility of the incarnation: the eternal "Logos" took on human nature, fully entering into the human experience. This act of becoming flesh signifies God's intimate involvement with His creation, highlighting His love and commitment to redeem humanity.<p><b>and made His dwelling among us</b><br />The Greek word for "dwelling" is "skenoo," which means to pitch a tent or tabernacle. This evokes the imagery of the Old Testament tabernacle, where God's presence dwelt among the Israelites during their wilderness journey. By using this term, John indicates that Jesus is the new tabernacle, the ultimate manifestation of God's presence among His people. This dwelling is not temporary but signifies a permanent, personal, and accessible relationship with God through Christ.<p><b>We have seen His glory</b><br />The word "glory" in Greek is "doxa," which refers to the visible manifestation of God's presence and majesty. In the Old Testament, God's glory was often associated with divine appearances and the tabernacle. Here, John asserts that in Jesus, the divine glory is fully revealed. This glory is not just a physical radiance but the revelation of God's character and purpose. The disciples' witness to this glory affirms the truth of Jesus' divine nature and mission.<p><b>the glory of the one and only Son</b><br />The phrase "one and only Son" translates the Greek "monogenes," which means unique or only begotten. This term emphasizes the singular and unparalleled relationship between Jesus and the Father. Jesus is not merely a son of God but the unique Son, sharing the same divine essence. This highlights the exclusivity and supremacy of Christ in His role as the mediator between God and humanity.<p><b>from the Father</b><br />The preposition "from" in Greek is "para," indicating origin or source. This underscores the intimate relationship and unity between the Father and the Son. Jesus, as the "Logos," originates from the Father, affirming His divine nature and authority. This relationship is foundational to understanding the Trinity, where the Father, Son, and Holy Spirit are distinct yet one in essence.<p><b>full of grace and truth</b><br />The terms "grace" and "truth" are central to the Gospel message. "Grace" (Greek "charis") refers to God's unmerited favor and love, while "truth" (Greek "aletheia") signifies reliability and faithfulness. In Jesus, grace and truth are perfectly embodied and revealed. This fullness indicates that through Christ, believers receive the complete revelation of God's character and the means of salvation. The combination of grace and truth in Jesus assures believers of God's love and the certainty of His promises. <div align="center"><h3><a href="/john/1-15.htm"><b>John 1:15</b></a></h3></div><b>John testified concerning Him</b><br />The word "testified" comes from the Greek "martureó," which means to bear witness or give evidence. In the context of the Gospel of John, this testimony is not merely a casual statement but a profound declaration of truth. John the Baptist's role as a witness is crucial in the unfolding of the Gospel narrative. His testimony is a divine appointment, fulfilling the prophetic role of preparing the way for the Messiah. Historically, the act of testifying was a solemn duty, often associated with legal or covenantal contexts, underscoring the gravity of John's proclamation about Jesus.<p><b>He cried out</b><br />The phrase "cried out" is translated from the Greek "krazó," which implies a loud, earnest proclamation. This is not a whisper or a private conversation; it is a public declaration meant to capture attention and convey urgency. In the cultural and historical context of the time, public proclamations were a primary means of communication, especially in a society without modern media. John's crying out signifies the importance and urgency of his message about Jesus, emphasizing the need for the people to listen and respond.<p><b>saying, 'This is He of whom I said</b><br />The phrase "This is He" points directly to Jesus, affirming His identity as the awaited Messiah. John the Baptist had previously spoken of the coming one, and here he identifies Jesus as that person. The use of "I said" indicates that John's message was consistent and premeditated, not a spontaneous or isolated statement. This consistency in John's message highlights the reliability and divine inspiration of his testimony.<p><b>‘He who comes after me</b><br />The phrase "He who comes after me" refers to the chronological order of Jesus' public ministry following John's. In Jewish tradition, the one who comes after is often seen as a successor or follower. However, John subverts this expectation by indicating that Jesus, though coming after him in time, holds a superior position. This statement sets the stage for understanding the preeminence of Christ, which is a central theme in the Gospel of John.<p><b>has surpassed me</b><br />The word "surpassed" is derived from the Greek "ginomai," which can mean to become or to come into being. In this context, it signifies that Jesus has a higher rank or status than John. This surpassing is not merely in terms of ministry impact but in essence and nature. John's acknowledgment of Jesus' superiority is a testament to his humility and understanding of his role in God's redemptive plan. It also reflects the broader biblical theme of the first being last and the last being first, as seen in Jesus' teachings.<p><b>because He was before me.&#8217</b><br />The phrase "because He was before me" is a profound theological statement. The Greek word "protos" means first or foremost, indicating preexistence. John the Baptist acknowledges that Jesus existed before him, despite being born after him in human terms. This statement affirms the eternal nature of Christ, aligning with the prologue of John's Gospel, which declares Jesus as the Word who was with God in the beginning. This acknowledgment of Jesus' preexistence and divinity is foundational to Christian doctrine, emphasizing His role as the eternal Son of God who entered human history for the purpose of salvation. <div align="center"><h3><a href="/john/1-16.htm"><b>John 1:16</b></a></h3></div><b>From His fullness</b><br />The phrase "From His fullness" refers to the complete and perfect nature of Jesus Christ. The Greek word for "fullness" is "pleroma," which signifies totality and abundance. In the context of the Gospel of John, this fullness is the divine nature and attributes of Christ, who is both fully God and fully man. Historically, this concept counters the Gnostic belief that the divine could not fully inhabit the material world. Instead, John affirms that Jesus embodies the complete presence of God, offering believers access to the divine life and blessings.<p><b>we have all received</b><br />The phrase "we have all received" emphasizes the inclusivity and universality of the gift offered through Christ. The Greek word "elabomen" (received) suggests an active acceptance, indicating that this is not a passive reception but a willing embrace of what is offered. This reflects the historical context of the early church, which was expanding beyond Jewish boundaries to include Gentiles, thus highlighting the universal scope of Christ's mission.<p><b>grace upon grace</b><br />The phrase "grace upon grace" is a profound expression of the continuous and overflowing nature of God's grace. The Greek term "charis" (grace) refers to unmerited favor and divine assistance given to humans for their regeneration and sanctification. The repetition "upon grace" suggests an ongoing, layered experience of grace, much like waves upon a shore. This reflects the scriptural theme of God's inexhaustible generosity and the believer's continual need for divine grace. Historically, this would have been a comforting assurance to early Christians facing persecution, reminding them of the ever-present and renewing power of God's grace in their lives. <div align="center"><h3><a href="/john/1-17.htm"><b>John 1:17</b></a></h3></div><b>For the law</b><br />The term "law" here refers to the Torah, the first five books of the Old Testament, which were given to the Israelites through Moses. The Greek word for "law" is "nomos," which signifies a set of rules or principles. Historically, the law was central to Jewish life and worship, serving as a guide for moral and religious conduct. It was seen as a divine gift that set Israel apart as God's chosen people. The law was not merely a set of rules but a covenantal relationship between God and His people, highlighting His holiness and their need for obedience.<p><b>was given through Moses</b><br />Moses is a pivotal figure in the Old Testament, chosen by God to lead the Israelites out of Egyptian bondage and to receive the law on Mount Sinai. The phrase "was given" underscores the divine origin of the law, emphasizing that it was not a human invention but a revelation from God. Moses acted as a mediator between God and the people, a role that foreshadows the ultimate mediation of Christ. The giving of the law through Moses established a foundation for understanding God's standards and the need for a savior.<p><b>grace and truth</b><br />In contrast to the law, "grace and truth" are presented as coming through Jesus Christ. The Greek word for "grace" is "charis," which conveys the idea of unmerited favor, kindness, and divine assistance. "Truth," from the Greek "aletheia," signifies reality, faithfulness, and reliability. Together, these terms encapsulate the fullness of God's revelation in Christ. Grace represents the unearned love and mercy of God, while truth embodies the ultimate reality and faithfulness of God's promises. This pairing highlights the completeness and perfection of Christ's work, fulfilling the law and offering a new covenant.<p><b>came through Jesus Christ</b><br />The phrase "came through" indicates the means by which grace and truth are realized. Jesus Christ is the embodiment of both, fulfilling the law and revealing God's character in a way that the law alone could not. The name "Jesus" means "Yahweh saves," and "Christ" is the Greek equivalent of "Messiah," meaning "anointed one." This underscores His divine mission and identity as the Savior. Through His life, death, and resurrection, Jesus provides the ultimate revelation of God's grace and truth, offering salvation to all who believe. This marks a new era in God's redemptive plan, where the law is not abolished but fulfilled in the person and work of Christ. <div align="center"><h3><a href="/john/1-18.htm"><b>John 1:18</b></a></h3></div><b>No one has ever seen God</b><br />This phrase emphasizes the transcendence and invisibility of God. In the Old Testament, God is described as dwelling in unapproachable light (<a href="/1_timothy/6-16.htm">1 Timothy 6:16</a>) and as a spirit (<a href="/john/4-24.htm">John 4:24</a>). The Greek word for "seen" is "ἑώρακεν" (heōraken), which implies a physical sight or perception. Historically, figures like Moses and Elijah had encounters with God, but these were limited and mediated experiences. The statement underscores the unique revelation of God through Jesus Christ, contrasting the limitations of previous revelations.<p><b>but the one and only Son</b><br />The phrase "one and only Son" is translated from the Greek "μονογενὴς" (monogenēs), which means "unique" or "only begotten." This term highlights the singular and unparalleled relationship between Jesus and the Father. In a historical context, this reflects the early Christian understanding of Jesus' divine sonship, distinguishing Him from all other beings. Theologically, it affirms the doctrine of the Trinity, where Jesus is of the same essence as the Father.<p><b>who is himself God</b><br />This phrase is a direct affirmation of the deity of Christ. The Greek construction here is emphatic, underscoring that Jesus is not merely a representative of God but is God Himself. This aligns with the prologue of John's Gospel, which begins with "In the beginning was the Word, and the Word was with God, and the Word was God" (<a href="/john/1.htm">John 1:1</a>). Historically, this was a critical point of contention in early church debates, leading to the Nicene Creed's affirmation of Christ's divinity.<p><b>and is at the Father’s side</b><br />The phrase "at the Father’s side" is translated from the Greek "εἰς τὸν κόλπον τοῦ Πατρός" (eis ton kolpon tou Patros), which literally means "in the bosom of the Father." This expression conveys intimacy and closeness, suggesting a deep, personal relationship. In ancient Near Eastern culture, reclining in someone's bosom was a sign of special favor and closeness, often reserved for a beloved child or friend. This imagery reinforces the unique relationship between the Father and the Son.<p><b>has made Him known</b><br />The Greek word for "made known" is "ἐξηγήσατο" (exēgēsato), from which we derive the English word "exegesis." It means to explain, interpret, or reveal. This indicates that Jesus is the ultimate revelation of God, making the invisible God known to humanity. In the context of John's Gospel, this revelation is not just informational but relational and salvific, inviting believers into a transformative relationship with God through Christ. Historically, this underscores the Christian belief that Jesus is the fullest and final revelation of God, surpassing all previous revelations. <div align="center"><h2>The Mission of John the Baptist</h2></div><div align="center"><h3><a href="/john/1-19.htm"><b>John 1:19</b></a></h3></div><b>And this was the testimony of John</b><br />The word "testimony" in Greek is "μαρτυρία" (martyria), which implies a witness or evidence given. In the context of the Gospel of John, testimony is a crucial theme, as it establishes the credibility and divine authority of Jesus Christ. John the Baptist's role as a witness is foundational, as he prepares the way for the Messiah. His testimony is not just a personal account but a divinely ordained proclamation, emphasizing the importance of truth and witness in the Christian faith.<p><b>when the Jews of Jerusalem</b><br />The term "Jews" here, "Ἰουδαῖοι" (Ioudaioi), often refers to the Jewish leaders or authorities, particularly those in Jerusalem, the religious and cultural center of Judaism. This phrase sets the stage for the tension between Jesus and the Jewish authorities throughout the Gospel. Historically, Jerusalem was the heart of Jewish worship and governance, and the mention of its leaders highlights the significance of John's ministry and the growing interest and concern among the religious elite regarding his activities.<p><b>sent priests and Levites</b><br />The "priests" and "Levites" were members of the Jewish religious hierarchy. Priests, from the line of Aaron, were responsible for temple sacrifices and rituals, while Levites assisted in various temple duties. Their involvement indicates the seriousness with which John's activities were regarded. Theologically, this highlights the transition from the old covenant, represented by the temple and its rituals, to the new covenant in Christ, which John heralds. The sending of these religious figures underscores the authority and concern of the Jewish leadership.<p><b>to ask him, 'Who are you?'</b><br />The question "Who are you?" is profound, reflecting not only a curiosity about John's identity but also an underlying concern about his authority and the implications of his ministry. In Greek, "σὺ τίς εἶ;" (sy tis ei?) is a direct inquiry into John's role and purpose. This question sets the stage for John's declaration of his identity and mission, which is to point to Christ. It also reflects a broader existential inquiry that resonates with all humanity's search for identity and purpose, ultimately found in Christ. Theologically, this question invites readers to consider their own understanding of Jesus and their response to His call. <div align="center"><h3><a href="/john/1-20.htm"><b>John 1:20</b></a></h3></div><b>He did not refuse to confess</b><br />This phrase indicates a willingness and readiness to speak the truth. The Greek word for "confess" is "homologeo," which means to agree or to say the same thing. In the context of John the Baptist, this confession is not just a verbal acknowledgment but a profound declaration of truth. Historically, John the Baptist was a pivotal figure, and his role was to prepare the way for Jesus. His confession is significant because it sets the stage for the revelation of Jesus as the Messiah. In a conservative Christian perspective, this highlights the importance of truthfulness and the courage to stand firm in one's testimony about Christ.<p><b>but openly declared</b><br />The phrase "openly declared" emphasizes transparency and boldness. The Greek word "phaneroo" means to make manifest or visible. John the Baptist's declaration was not hidden or secretive; it was public and clear. This openness is crucial in the context of his ministry, as it reflects his role as a forerunner to Christ. In a world where many were looking for the Messiah, John's clear and open declaration helped to prevent any misunderstanding about his identity. For conservative Christians, this serves as a reminder of the importance of clarity and boldness in proclaiming the truth of the Gospel.<p><b>'I am not the Christ.'</b><br />This statement is a direct and unequivocal denial of being the Messiah. The term "Christ" comes from the Greek "Christos," meaning "Anointed One," which is equivalent to the Hebrew "Messiah." John's denial is significant because it points away from himself and towards Jesus. In the historical and scriptural context, many were expecting a political or military leader to be the Messiah. John's clear denial helps to redirect expectations towards the true nature of Jesus' mission. From a conservative Christian viewpoint, this underscores the humility and purpose of John the Baptist, who understood his role in God's plan and faithfully pointed others to Christ. This humility is a model for believers, emphasizing the importance of directing glory and attention to Jesus rather than oneself. <div align="center"><h3><a href="/john/1-21.htm"><b>John 1:21</b></a></h3></div><b>They asked him</b><br />This phrase refers to the delegation of priests and Levites sent from Jerusalem to question John the Baptist. The Greek word for "asked" is "ἐπηρώτησαν" (eperōtēsan), which implies a formal inquiry or interrogation. This reflects the religious leaders' concern and curiosity about John's identity and mission, as his ministry was drawing significant attention. Historically, this questioning aligns with the Jewish expectation of a coming messianic figure, as they were under Roman occupation and longing for deliverance.<p><b>Then who are you?</b><br />The question reveals the confusion and anticipation surrounding John's identity. The Jewish people were expecting the fulfillment of Old Testament prophecies, and John's powerful preaching and baptizing activity led many to wonder if he was the promised deliverer. This question underscores the messianic expectations prevalent in first-century Judea, where various figures claimed to be the Messiah or were thought to be forerunners of the Messiah.<p><b>Are you Elijah?</b><br />The reference to Elijah is significant because of the prophecy in <a href="/malachi/4-5.htm">Malachi 4:5</a>, which states, "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD." The Jews expected Elijah to return as a precursor to the Messiah. John's denial, "I am not," indicates his humility and understanding of his role. Although Jesus later identifies John as fulfilling the role of Elijah in a spiritual sense (<a href="/matthew/11-14.htm">Matthew 11:14</a>), John himself does not claim this title, emphasizing his mission to prepare the way for Christ rather than to fulfill the literal return of Elijah.<p><b>He said, 'I am not.'</b><br />John's response is straightforward and humble. The Greek phrase "Οὐκ εἰμί" (ouk eimi) is a simple negation, reflecting John's clear understanding of his identity and mission. His denial of being Elijah or any other significant prophetic figure highlights his role as a servant and forerunner to Christ, not seeking personal glory or recognition.<p><b>Are you the Prophet?</b><br />This question refers to the expectation of a prophet like Moses, as foretold in <a href="/deuteronomy/18-15.htm">Deuteronomy 18:15</a>, where Moses says, "The LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him." The Jewish people were anticipating a prophet who would lead and guide them, similar to Moses. John's denial, "No," further clarifies that he does not see himself as this figure, pointing instead to the coming of Jesus, who fulfills this prophetic role.<p><b>He answered, 'No.'</b><br />John's concise response underscores his role as a witness to the Light, rather than the Light itself. The Greek word "Οὐ" (ou) is a strong negation, emphasizing John's clarity and certainty about his identity. This humility and focus on Christ serve as a model for Christian witness, where the emphasis is on pointing others to Jesus rather than seeking personal acclaim. John's mission was to prepare the way for the Lord, and his consistent denial of being the Messiah or any other significant prophetic figure highlights his dedication to this calling. <div align="center"><h3><a href="/john/1-22.htm"><b>John 1:22</b></a></h3></div><b>Who are you?</b><br />This phrase reflects the persistent inquiry of the priests and Levites sent by the Jewish leaders to question John the Baptist. The Greek word for "who" is "τίς" (tis), which is an interrogative pronoun used to ask about identity or nature. This question underscores the deep curiosity and concern of the Jewish authorities regarding John's identity and mission. Historically, this reflects the heightened messianic expectations of the time, as many Jews were eagerly anticipating the arrival of the Messiah. The question is not just about John's personal identity but about his role in God's redemptive plan.<p><b>they inquired</b><br />The Greek verb "ἐπηρώτησαν" (epērōtēsan) is used here, indicating a formal or earnest questioning. This verb suggests a sense of urgency and importance in their inquiry. The Jewish leaders were not merely curious; they were seeking to understand John's authority and the implications of his ministry. This reflects the broader context of religious and political tension in Judea, where any new religious movement was closely scrutinized.<p><b>So we can give an answer</b><br />The phrase indicates the responsibility of the messengers to report back to those who sent them. The Greek word "ἀπόκρισιν" (apokrisin) means "answer" or "response," highlighting the need for a clear and definitive explanation. This reflects the structured and hierarchical nature of Jewish religious leadership, where information was carefully gathered and communicated. It also underscores the accountability of the messengers to their superiors, emphasizing the seriousness of their mission.<p><b>to those who sent us</b><br />This phrase identifies the authority behind the inquiry, likely the Sanhedrin or other religious leaders in Jerusalem. The Greek word "πέμψασιν" (pempsasin) means "sent," indicating a deliberate and authoritative action. This highlights the organized and official nature of the investigation into John's activities. Historically, this reflects the power and influence of the Jewish religious authorities, who were responsible for maintaining doctrinal purity and order among the people.<p><b>What do you say about yourself?</b><br />This question shifts the focus to John's self-understanding and self-identification. The Greek phrase "τί λέγεις περὶ σεαυτοῦ" (ti legeis peri seautou) directly asks for John's own testimony. This is significant because it invites John to clarify his mission and message in his own words. In the broader scriptural context, this question sets the stage for John's declaration of his role as the forerunner of Christ, fulfilling the prophecy of Isaiah. It emphasizes the importance of personal testimony in the unfolding of God's plan, as John points away from himself and towards Jesus, the true Messiah. <div align="center"><h3><a href="/john/1-23.htm"><b>John 1:23</b></a></h3></div><b>I am the voice of one calling in the wilderness</b><br />This phrase is a direct reference to the prophecy found in <a href="/isaiah/40-3.htm">Isaiah 40:3</a>, which John the Baptist uses to describe his own ministry. The Greek word for "voice" (φωνή, phōnē) emphasizes the role of John as a herald, one who announces the coming of someone greater. In the historical context, a herald would precede a king, preparing the way for his arrival. The "wilderness" (ἔρημος, erēmos) is both a literal and symbolic location. Literally, John preached in the Judean wilderness, a barren and desolate area. Symbolically, the wilderness represents a place of spiritual barrenness and need for repentance, echoing Israel's history of wandering and renewal.<p><b>Make straight the way for the Lord</b><br />The phrase "make straight" (εὐθύνατε, euthynate) is a call to prepare and clear the path, removing obstacles that might hinder the coming of the Lord. This preparation is not just physical but spiritual, calling for repentance and a return to righteousness. The "way" (ὁδός, hodos) signifies a path or road, but in a deeper sense, it represents the journey of faith and obedience to God. The "Lord" (Κύριος, Kyrios) here refers to Jesus Christ, affirming His divine authority and messianic role. Historically, this preparation echoes the ancient practice of preparing roads for the arrival of a king, ensuring a smooth and unhindered passage.<p><b>said the prophet Isaiah</b><br />This reference to "the prophet Isaiah" (Ἠσαΐας, Ēsaias) underscores the fulfillment of Old Testament prophecy in the New Testament narrative. Isaiah's prophecies were well-known among the Jewish people, and John's use of this specific prophecy would have resonated deeply with his audience, affirming his role as the forerunner of the Messiah. The connection to Isaiah also highlights the continuity of God's redemptive plan throughout Scripture, from the promises made to Israel to their fulfillment in Christ. This continuity is a testament to God's faithfulness and the reliability of His Word. <div align="center"><h3><a href="/john/1-24.htm"><b>John 1:24</b></a></h3></div><b>Then</b><br />The word "then" serves as a transitional term, indicating a sequence of events. In the context of the Gospel of John, it connects the preceding dialogue about John the Baptist's identity with the actions of the Pharisees. This transition highlights the unfolding narrative and the growing interest in John's ministry. The use of "then" suggests a divine orchestration of events, reminding us that God's timing is perfect and purposeful.<p><b>the Pharisees</b><br />The Pharisees were a prominent religious group in first-century Judaism known for their strict adherence to the Law and traditions. Their name, derived from the Hebrew "Perushim," means "separated ones," indicating their commitment to purity and separation from what they considered unclean. Historically, the Pharisees played a significant role in Jewish society, often clashing with Jesus over interpretations of the Law. Their presence in this verse underscores the religious tension and scrutiny surrounding John the Baptist's ministry, as they sought to understand his role and authority.<p><b>who had been sent</b><br />This phrase indicates that the Pharisees were not acting on their own initiative but were dispatched by a higher authority, likely the Sanhedrin, the Jewish ruling council. The Greek word "apestalmenoi" (ἀπεσταλμένοι) is used here, which is related to "apostle," meaning "one who is sent." This highlights the official nature of their mission and the seriousness with which the Jewish leaders regarded John's activities. It reflects the broader theme of divine sending found throughout the Gospel of John, where Jesus Himself is described as the One sent by the Father. This parallel invites readers to consider the authority and purpose behind divine missions, whether of John the Baptist or Jesus Christ. <div align="center"><h3><a href="/john/1-25.htm"><b>John 1:25</b></a></h3></div><b>Why then do you baptize</b><br />This phrase reflects the questioning of John the Baptist's authority and purpose by the religious leaders. The act of baptism was not new to Jewish tradition; it was a ritual of purification. However, John's baptism was unique as it was a baptism of repentance in preparation for the coming Messiah. The Greek word for baptize, "baptizō," means to immerse or submerge. This act symbolized a profound spiritual cleansing and renewal, pointing to the transformative work of the coming Christ. The leaders' question reveals their misunderstanding of John's role and the significance of his ministry.<p><b>if you are not the Christ</b><br />The term "Christ" comes from the Greek "Christos," meaning "Anointed One," equivalent to the Hebrew "Messiah." The Jewish people were eagerly awaiting the Messiah, who was prophesied to deliver them and establish God's kingdom. By questioning John, the leaders were trying to understand his identity and mission. John's denial of being the Christ underscores his role as a forerunner, preparing the way for Jesus, the true Messiah. This highlights the humility and clarity of John's mission, as he consistently pointed others to Christ rather than seeking glory for himself.<p><b>nor Elijah</b><br />Elijah was a revered prophet in Israel's history, known for his powerful ministry and miraculous works. The Jews believed Elijah would return before the coming of the Messiah, as prophesied in <a href="/malachi/4-5.htm">Malachi 4:5</a>. By asking if John was Elijah, the leaders were probing whether he was fulfilling this eschatological expectation. John's denial indicates that he was not Elijah reincarnated, but Jesus later identifies John as fulfilling the role of Elijah in spirit and power (<a href="/matthew/11-14.htm">Matthew 11:14</a>). This connection emphasizes the continuity of God's redemptive plan and the fulfillment of prophecy through John and Jesus.<p><b>nor the Prophet</b><br />The reference to "the Prophet" likely alludes to <a href="/deuteronomy/18-15.htm">Deuteronomy 18:15</a>, where Moses speaks of a prophet like himself whom God would raise up. This figure was anticipated as a messianic deliverer. The Jewish leaders were trying to categorize John within their expectations of prophetic figures. John's denial of being "the Prophet" further clarifies his role as distinct from these anticipated figures. Instead, he was the voice crying in the wilderness, preparing the way for the Lord (<a href="/isaiah/40-3.htm">Isaiah 40:3</a>). This distinction underscores the unique and unprecedented nature of Jesus' ministry, which transcended traditional expectations. <div align="center"><h3><a href="/john/1-26.htm"><b>John 1:26</b></a></h3></div><b>I baptize with water</b><br />The phrase "I baptize with water" highlights the ministry of John the Baptist, who used water as a symbol of purification and repentance. The Greek word for "baptize" is "baptizō," which means to immerse or submerge. This act of baptism was a preparatory rite, symbolizing the cleansing of sin and the readiness to receive the coming Messiah. Historically, Jewish purification rituals involved water, but John's baptism was unique in its call for repentance in anticipation of the Kingdom of God. This phrase underscores John's role as a forerunner, preparing the way for Jesus through a physical act that pointed to a deeper spiritual reality.<p><b>John replied</b><br />The phrase "John replied" indicates a response to the questioning of the religious leaders who were curious about his identity and authority. John the Baptist's response is humble and direct, emphasizing his role as a servant and witness rather than the Messiah himself. The historical context here is significant, as many were expecting a messianic figure, and John clarifies his position as merely a herald. His reply is a testament to his understanding of his mission and his submission to God's plan.<p><b>but among you stands One</b><br />The phrase "but among you stands One" introduces the presence of Jesus, who was already among the people, though unrecognized. The Greek word for "stands" is "histēmi," which implies a firm, established presence. This phrase is profound in its revelation that the Messiah was already in their midst, fulfilling the prophecies and promises of God. It speaks to the humility and hiddenness of Jesus' initial coming, contrasting with the expectations of a grand, political savior. This presence among them is a call to awareness and recognition of God's work in unexpected ways.<p><b>you do not know</b><br />The phrase "you do not know" highlights the spiritual blindness and lack of recognition among the people, including the religious leaders. The Greek word for "know" is "oida," which refers to an understanding or perception. Despite their knowledge of the Scriptures and messianic prophecies, they failed to recognize Jesus as the Messiah. This phrase serves as a reminder of the importance of spiritual discernment and openness to God's revelation. It challenges believers to seek a deeper relationship with Christ, beyond mere intellectual knowledge, to a personal and transformative encounter. <div align="center"><h3><a href="/john/1-27.htm"><b>John 1:27</b></a></h3></div><b>He is the One</b><br />This phrase identifies Jesus as the central figure in John the Baptist's ministry. The Greek word for "One" here is "οὗτος" (houtos), emphasizing the specific and unique identity of Jesus. In the context of first-century Judea, the expectation of a Messiah was prevalent, and John the Baptist's role was to prepare the way for this awaited Savior. Theologically, this phrase underscores the preeminence of Christ, affirming His divine mission and authority.<p><b>who comes after me</b><br />The Greek word "ἔρχεται" (erchetai) is used here, meaning "comes" or "arrives." This indicates the chronological sequence of Jesus' public ministry following John's. Historically, John the Baptist was a well-known prophetic figure who baptized many, calling for repentance. By stating that Jesus "comes after" him, John acknowledges the transition from his preparatory work to the fulfillment of God's redemptive plan through Jesus. This also reflects the humility and recognition of John's subordinate role in the divine narrative.<p><b>the straps of whose sandals</b><br />In ancient Jewish culture, the task of untying sandals was considered the work of the lowest servant. The Greek word "ἱμάντα" (himanta) refers to the leather straps or thongs of a sandal. This imagery highlights the humility and servitude associated with the act. Archaeological findings from the period show that sandals were common footwear, and the act of untying them was a menial task. By using this metaphor, John the Baptist emphasizes the vast difference in status between himself and Jesus, illustrating the profound reverence and honor due to Christ.<p><b>I am not worthy</b><br />The Greek word "ἄξιος" (axios) translates to "worthy" or "deserving." John the Baptist's declaration of unworthiness is a powerful expression of humility. In the context of Jewish religious thought, worthiness was often associated with righteousness and adherence to the law. John's statement reflects his deep understanding of Jesus' divine nature and his own human limitations. This humility is a model for believers, reminding them of the need to recognize their own limitations and the greatness of Christ.<p><b>to untie</b><br />The Greek verb "λύσαι" (lysai) means "to untie" or "to loosen." This action, as mentioned earlier, was reserved for the lowest servants. By stating that he is not worthy even to perform this humble task for Jesus, John the Baptist underscores the supreme holiness and authority of Christ. This serves as a reminder of the servanthood that is central to Christian discipleship, where believers are called to serve others in humility, following the example of Christ Himself. <div align="center"><h3><a href="/john/1-28.htm"><b>John 1:28</b></a></h3></div><b>All this happened</b><br />This phrase sets the stage for the events described in the preceding verses, emphasizing the historical reality of the narrative. The Greek word used here, "ταῦτα" (tauta), refers to the specific events surrounding John the Baptist's testimony about Jesus. It underscores the importance of these events in the unfolding of God's redemptive plan. The phrase invites readers to consider the divine orchestration of these moments, encouraging a reflection on how God works through history to reveal His purposes.<p><b>at Bethany</b><br />The mention of "Bethany" is significant, as it identifies a specific location where these events took place. This Bethany is distinct from the more well-known Bethany near Jerusalem, where Mary, Martha, and Lazarus lived. The Greek text refers to this location as "Βηθανίᾳ" (Bethania), which is believed to be a site east of the Jordan River. Archaeological evidence and historical records suggest that this area was a significant place for early Christian activity. The mention of Bethany highlights the geographical and historical context of John's ministry, grounding the narrative in a real-world setting.<p><b>beyond the Jordan</b><br />This phrase provides further geographical context, indicating that the events occurred on the eastern side of the Jordan River. The Greek term "πέραν τοῦ Ἰορδάνου" (peran tou Iordanou) suggests a crossing over or a place beyond the familiar boundaries of Judea. This location is symbolic, as the Jordan River was a site of significant biblical events, including the Israelites' crossing into the Promised Land. By situating John's ministry here, the text evokes themes of transition, preparation, and new beginnings, aligning with John's role in preparing the way for Jesus.<p><b>where John was baptizing</b><br />This phrase highlights the central activity of John the Baptist's ministry. The Greek word "βαπτίζων" (baptizōn) refers to the act of baptizing, a ritual of purification and repentance. John's baptism was a call to spiritual renewal and readiness for the coming Messiah. The act of baptizing in the Jordan River connects John's ministry to the prophetic traditions of Israel, echoing the call to repentance found in the Old Testament. This phrase underscores the significance of John's role as a forerunner to Christ, emphasizing the transformative power of repentance and the anticipation of the Messiah's arrival. <div align="center"><h2>Jesus the Lamb of God</h2></div><div align="center"><h3><a href="/john/1-29.htm"><b>John 1:29</b></a></h3></div><b>The next day</b><br />This phrase indicates a continuation of the narrative, suggesting a sequence of events that follow the previous day's occurrences. In the context of the Gospel of John, it emphasizes the unfolding revelation of Jesus Christ. The phrase "the next day" is used to mark significant moments in the ministry of John the Baptist and the introduction of Jesus to the public. It underscores the divine timing and preparation for Jesus' public ministry.<p><b>John saw Jesus coming toward him</b><br />John the Baptist, a pivotal prophetic figure, is the one who recognizes Jesus. The act of "seeing" here is not merely physical but spiritual, as John perceives Jesus' true identity. The phrase "coming toward him" suggests intentionality and purpose in Jesus' approach, symbolizing the initiation of His redemptive mission. Historically, John the Baptist's role was to prepare the way for the Messiah, and this moment marks the fulfillment of that mission.<p><b>and said</b><br />John's declaration is authoritative and prophetic. His words are not just casual observations but carry the weight of divine revelation. In the context of Jewish tradition, prophets were seen as mouthpieces of God, and John's statement is a direct communication of God's truth to the people.<p><b>“Look</b><br />The word "Look" is an imperative, calling for attention and focus. It is an invitation to witness something extraordinary and significant. In the original Greek, the word "ἴδε" (ide) is used, which is a command to behold or see with understanding. This call to attention is crucial as it directs the audience to recognize Jesus' true nature and mission.<p><b>the Lamb of God</b><br />This phrase is rich with theological and sacrificial imagery. The "Lamb" is a reference to the sacrificial system of the Old Testament, particularly the Passover lamb, which was a symbol of deliverance and atonement. The Greek word "ἀμνὸς" (amnos) signifies a lamb, often used in sacrificial contexts. By calling Jesus the "Lamb of God," John identifies Him as the ultimate sacrifice for sin, fulfilling the prophecies and typologies of the Old Testament. This title encapsulates Jesus' role as the one who would take away the sins of the world, highlighting His innocence, purity, and the sacrificial nature of His mission.<p><b>who takes away</b><br />The phrase "takes away" indicates an active and ongoing process. The Greek word "αἴρων" (airōn) means to lift up, bear, or carry away. This action signifies the removal of sin's burden and guilt. It is not just a covering of sin but a complete removal, pointing to the efficacy and sufficiency of Jesus' sacrificial work.<p><b>the sin of the world!</b><br />"Sin" here is singular, emphasizing the collective and comprehensive nature of humanity's fallen state. The "world" (Greek: "κόσμου," kosmou) refers to all of humanity, indicating the universal scope of Jesus' redemptive work. This phrase underscores the inclusivity of Jesus' mission, offering salvation to all people, transcending ethnic, cultural, and geographical boundaries. It highlights the transformative power of Jesus' sacrifice, which is sufficient to address the sin problem of the entire world. <div align="center"><h3><a href="/john/1-30.htm"><b>John 1:30</b></a></h3></div><b>This is He</b><br />This phrase serves as a direct identification and affirmation by John the Baptist of Jesus as the Messiah. In the Greek, "This is He" (οὗτός ἐστιν) emphasizes the certainty and clarity of John's testimony. John the Baptist's role as the forerunner to Christ is crucial, as he points others to Jesus, fulfilling the prophecy of <a href="/isaiah/40-3.htm">Isaiah 40:3</a> about the voice in the wilderness preparing the way for the Lord. This declaration is a pivotal moment in the Gospel, as it transitions from the anticipation of the Messiah to the revelation of His presence.<p><b>of whom I said</b><br />John the Baptist had previously spoken about the coming Messiah, and here he reiterates his earlier testimony. The phrase "of whom I said" (ὃν εἶπον) indicates that John's message was consistent and prophetic. His role was not only to baptize with water but to prepare the hearts of the people for the One who would baptize with the Holy Spirit. This consistency in John's message underscores the reliability and divine inspiration of his ministry.<p><b>After me comes a man</b><br />The phrase "After me comes a man" (ὀπίσω μου ἔρχεται ἀνήρ) highlights the chronological order of Jesus' public ministry following John's. However, it also emphasizes the humanity of Jesus, referring to Him as "a man" (ἀνήρ). This acknowledgment of Jesus' humanity is essential in understanding the incarnation—God becoming flesh. Despite coming after John in time, Jesus' preeminence is established, as He is both fully God and fully man.<p><b>who has surpassed me</b><br />The phrase "who has surpassed me" (ὃς ἔμπροσθέν μου γέγονεν) speaks to the superiority and preeminence of Jesus over John. The Greek word "surpassed" (ἔμπροσθέν) can also mean "before" or "in front of," indicating both rank and honor. John acknowledges that Jesus holds a higher position and authority, which is a testament to Jesus' divine nature and mission. This humility and recognition by John serve as a model for believers to exalt Christ above all.<p><b>because He was before me</b><br />Finally, the phrase "because He was before me" (ὅτι πρῶτός μου ἦν) reveals the eternal nature of Christ. Although Jesus' earthly ministry began after John's, He existed before him in the divine sense. The Greek word "before" (πρῶτός) signifies priority in time and essence, pointing to the preexistence of Christ. This profound truth aligns with the opening verses of John's Gospel, which declare that "In the beginning was the Word, and the Word was with God, and the Word was God" (<a href="/john/1.htm">John 1:1</a>, BSB). It affirms the eternal divinity of Jesus, who is the Alpha and Omega, the beginning and the end. This acknowledgment of Christ's eternal nature is foundational to the Christian faith, emphasizing His sovereignty and the fulfillment of God's redemptive plan through Him. <div align="center"><h3><a href="/john/1-31.htm"><b>John 1:31</b></a></h3></div><b>I myself did not know Him</b><br />This phrase reflects John the Baptist's initial lack of personal recognition of Jesus as the Messiah. The Greek word for "know" here is "οἶδα" (oida), which implies a deep, intuitive knowledge. Despite being relatives, John did not have a full revelation of Jesus' divine identity until it was revealed to him by God. This highlights the mystery of Christ's incarnation and the necessity of divine revelation for true understanding. Historically, this underscores the humility and humanity of Jesus, who lived a life so ordinary that even His own kin did not recognize His divine nature without spiritual insight.<p><b>but the reason I came baptizing with water</b><br />John's baptism was a preparatory act, symbolizing repentance and the cleansing of sin. The Greek word for "baptizing" is "βαπτίζω" (baptizō), which means to immerse or submerge. This act was not just a ritual but a profound symbol of spiritual renewal and readiness for the coming Messiah. Archaeologically, the practice of ritual washing was common in Jewish tradition, but John's baptism was unique in its forward-looking anticipation of the Messiah. This phrase emphasizes John's role as the forerunner, preparing the way for Jesus through a call to repentance.<p><b>was that He might be revealed to Israel</b><br />The purpose of John's ministry was to make Jesus known to the people of Israel. The Greek word for "revealed" is "φανερόω" (phaneroō), meaning to make manifest or visible. This revelation was not just for intellectual understanding but for a transformative encounter with the living God. Scripturally, this aligns with the prophetic tradition where God uses His servants to prepare His people for significant divine interventions. Historically, Israel was in a state of spiritual expectation, longing for the promised Messiah. John's mission was to awaken this expectation and point directly to Jesus as the fulfillment of God's promises. <div align="center"><h3><a href="/john/1-32.htm"><b>John 1:32</b></a></h3></div><b>Then John testified</b><br />The phrase begins with "Then," indicating a sequence of events, following John's previous declarations about Jesus. The Greek word for "testified" is "ἐμαρτύρησεν" (emarturēsen), which is derived from "martureō," meaning to bear witness or give evidence. This term is significant in the Gospel of John, emphasizing the importance of testimony in establishing truth. John's role as a witness is crucial, as he provides firsthand evidence of Jesus' divine nature and mission. Historically, the role of a witness was vital in Jewish legal proceedings, underscoring the reliability and importance of John's testimony.<p><b>I saw the Spirit</b><br />The personal pronoun "I" emphasizes John's direct experience and personal witness. The Greek word for "saw" is "εἶδον" (eidon), which implies not just a physical seeing but a deeper understanding or perception. "The Spirit" refers to the Holy Spirit, a central figure in Christian theology, representing God's presence and power. The Spirit's appearance in this context signifies divine approval and anointing of Jesus for His ministry. Theologically, this moment marks the beginning of Jesus' public ministry, empowered by the Holy Spirit.<p><b>descending from heaven</b><br />The imagery of "descending" suggests a divine initiative, as the Spirit comes from "heaven," the realm of God. The Greek word "καταβαῖνον" (katabainon) conveys a movement from a higher place to a lower one, symbolizing the Spirit's approach to humanity. This descent signifies God's active involvement in the world and His endorsement of Jesus as the Messiah. The concept of heaven as God's dwelling place is consistent throughout Scripture, reinforcing the divine origin of the Spirit.<p><b>like a dove</b><br />The simile "like a dove" is rich in symbolism. In the Greek, "ὡσεὶ περιστεράν" (hōsei peristeran) suggests a gentle and peaceful descent. The dove is often associated with peace, purity, and the presence of the Holy Spirit. In the Old Testament, the dove appears in the account of Noah as a symbol of hope and new beginnings (<a href="/genesis/8-11.htm">Genesis 8:11</a>). Here, it signifies the inauguration of Jesus' ministry and the new covenant between God and humanity.<p><b>and resting on Him</b><br />The phrase "resting on Him" indicates a permanent and abiding presence. The Greek word "ἔμεινεν" (emeinen) means to remain or abide, suggesting that the Spirit did not merely touch Jesus but stayed with Him. This continuous presence underscores Jesus' unique relationship with the Holy Spirit, empowering Him for His mission. In the broader biblical context, the Spirit's resting on Jesus fulfills Old Testament prophecies, such as <a href="/isaiah/11-2.htm">Isaiah 11:2</a>, which speaks of the Spirit of the Lord resting upon the Messiah. This moment marks Jesus as the anointed one, fully equipped to fulfill His redemptive work. <div align="center"><h3><a href="/john/1-33.htm"><b>John 1:33</b></a></h3></div><b>I myself did not know Him</b><br />This phrase emphasizes the humility and humanity of John the Baptist. Despite being a pivotal prophetic figure, John acknowledges his initial lack of recognition of Jesus as the Messiah. The Greek word for "know" here is "οἶδα" (oida), which implies a deep, intuitive understanding. This suggests that John's recognition of Jesus was not based on prior acquaintance or familial ties, but rather on divine revelation. Historically, this underscores the mystery of the Incarnation, where Jesus, though present among His people, was not immediately recognized for who He truly was.<p><b>but the One who sent me to baptize with water</b><br />This phrase highlights John's divine commission. The "One" refers to God, who appointed John as the forerunner of Christ. The Greek word "ἀποστέλλω" (apostellō) for "sent" conveys the idea of being sent with a specific purpose or mission. John's baptism with water was a preparatory act, symbolizing repentance and the cleansing of sin, setting the stage for the greater baptism that Jesus would bring. This reflects the historical practice of ritual purification in Jewish tradition, which John adapted to prepare the way for the Lord.<p><b>told me</b><br />The communication between God and John is emphasized here. The Greek word "εἶπον" (eipon) indicates a direct and authoritative communication. This divine instruction underscores the prophetic nature of John's ministry, as he acts not on his own authority but on the explicit command of God. This aligns with the scriptural theme of God revealing His will to His prophets, as seen throughout the Old Testament.<p><b>‘The man on whom you see the Spirit descend and rest</b><br />This phrase is a direct revelation from God to John, providing a specific sign to identify the Messiah. The imagery of the Spirit descending and resting is rich with Old Testament allusions, particularly to the anointing of kings and prophets. The Greek word "καταβαίνω" (katabainō) for "descend" suggests a deliberate and purposeful action, while "μένω" (menō) for "rest" implies a permanent indwelling. This signifies the unique and eternal anointing of Jesus by the Holy Spirit, marking Him as the chosen One of God.<p><b>is He who will baptize with the Holy Spirit</b><br />This phrase contrasts John's baptism with water to Jesus' baptism with the Holy Spirit. The Greek word "βαπτίζω" (baptizō) means to immerse or submerge, indicating a complete and transformative experience. The promise of the Holy Spirit is a central theme in the New Testament, representing the new covenant and the indwelling presence of God in believers. This transformative baptism signifies the beginning of a new era in salvation history, where the Spirit empowers and sanctifies the followers of Christ, fulfilling the prophecies of a new heart and spirit found in Ezekiel and Jeremiah. <div align="center"><h3><a href="/john/1-34.htm"><b>John 1:34</b></a></h3></div><b>I have seen</b><br />The phrase "I have seen" is a personal testimony from John the Baptist. In the Greek, the word used is "ἑώρακα" (heōraka), which is the perfect tense of "to see," indicating a completed action with ongoing results. This suggests that John's witnessing of Jesus was not just a fleeting moment but a profound, life-altering experience. In the context of the Gospel, this emphasizes the importance of personal testimony in the Christian faith. John the Baptist's role as a witness is crucial, as he is the forerunner who prepares the way for Jesus, fulfilling the prophecy in <a href="/isaiah/40-3.htm">Isaiah 40:3</a>.<p><b>and I testify</b><br />The Greek word for "testify" is "μαρτυρέω" (martyreō), which means to bear witness or to give evidence. This term is significant in the Gospel of John, where the concept of testimony is central. John's testimony is not based on hearsay but on direct revelation and experience. In a historical context, the act of testifying was a serious and often dangerous commitment, especially when it involved proclaiming Jesus as the Messiah in a Jewish context that was expecting a different kind of savior.<p><b>that this is the Son of God</b><br />The declaration "that this is the Son of God" is a profound theological statement. The Greek term "υἱὸς τοῦ Θεοῦ" (huios tou Theou) signifies a unique relationship between Jesus and God the Father. In the Jewish context, calling someone the "Son of God" was a claim to divinity, which was both radical and controversial. This title affirms the Christian belief in the divinity of Jesus, distinguishing Him from prophets or teachers. The phrase encapsulates the core of Christian doctrine, emphasizing Jesus' divine nature and His role in the salvation of humanity. Historically, this declaration sets the stage for the unfolding narrative of Jesus' ministry, crucifixion, and resurrection, which are central to the Christian faith. <div align="center"><h2>The First Disciples</h2></div><div align="center"><h3><a href="/john/1-35.htm"><b>John 1:35</b></a></h3></div><b>The next day</b><br />This phrase indicates a continuation of the narrative, suggesting a sequence of events that are unfolding in a deliberate manner. In the context of the Gospel of John, the phrase "the next day" is used to mark the progression of John the Baptist's testimony about Jesus. It emphasizes the unfolding revelation of Jesus' identity and mission. Historically, this phrase situates the events in a real-time framework, allowing readers to understand the immediacy and urgency of the message being conveyed.<p><b>John was standing</b><br />The image of John standing is significant. It portrays him as a steadfast and resolute figure, embodying the role of a prophet who is unwavering in his mission. The Greek word for "standing" (ἑστὼς, hestōs) implies a position of readiness and alertness. John the Baptist is depicted as a watchman, prepared to witness and testify to the coming of the Messiah. This posture reflects his dedication and the pivotal role he plays in the divine plan.<p><b>with two of his disciples</b><br />This phrase highlights the presence of John the Baptist's disciples, indicating that he was not alone in his ministry. The mention of "two of his disciples" suggests a small, intimate group of followers who were closely associated with John. In the broader scriptural context, these disciples are about to transition from following John to following Jesus, illustrating the shift from the old covenant to the new. The presence of disciples also underscores the communal aspect of faith and the importance of mentorship and guidance in spiritual growth. <div align="center"><h3><a href="/john/1-36.htm"><b>John 1:36</b></a></h3></div><b>When he saw</b><br />The phrase "when he saw" indicates a moment of recognition and revelation. In the Greek, the word for "saw" is "βλέπω" (blepō), which means more than just physical sight; it implies perception and understanding. This moment is significant as it reflects John the Baptist's spiritual insight and recognition of Jesus' true identity. In a historical context, John the Baptist was a prophetic figure, and his ability to see Jesus for who He truly was underscores his role as the forerunner to the Messiah.<p><b>Jesus</b><br />The name "Jesus" is derived from the Hebrew name "Yeshua," meaning "Yahweh is salvation." This name is central to Christian belief, as it encapsulates the mission and purpose of Christ's life on earth. In the context of this verse, Jesus is not just a man walking by; He is the embodiment of God's plan for salvation. Historically, Jesus' presence in this scene marks the beginning of His public ministry, a pivotal moment in the New Testament narrative.<p><b>walking by</b><br />The phrase "walking by" suggests movement and purpose. In the Greek, "περιπατέω" (peripateō) is used, which can mean to walk around or to live. This implies that Jesus was actively engaged in His mission. The image of Jesus walking by also symbolizes His journey towards fulfilling His divine purpose. Archaeologically, this setting would have been along the Jordan River, a place of significant spiritual activity and symbolism in Jewish tradition.<p><b>he said</b><br />The phrase "he said" refers to John the Baptist speaking. In the Greek, "λέγω" (legō) is used, which means to say or to speak. This is not just a casual remark; it is a prophetic declaration. John the Baptist's role as a prophet is highlighted here, as he speaks with authority and insight given by the Holy Spirit. His words are meant to draw attention and convey a profound truth to those around him.<p><b>Look</b><br />The word "Look" is a call to attention. In Greek, "ἴδε" (ide) is an imperative form, urging those present to behold or consider carefully. This is an invitation to witness something extraordinary. John the Baptist is directing the focus of his disciples and others to Jesus, emphasizing the importance of recognizing Him for who He truly is. This call to attention is a pivotal moment, as it shifts the focus from John to Jesus.<p><b>the Lamb of God</b><br />The phrase "the Lamb of God" is rich with theological significance. In Greek, "ὁ ἀμνὸς τοῦ Θεοῦ" (ho amnos tou Theou) refers to a sacrificial lamb. This imagery is deeply rooted in Jewish tradition, particularly the Passover lamb, which was sacrificed to atone for the sins of the people. By calling Jesus the "Lamb of God," John the Baptist is identifying Him as the ultimate sacrifice for humanity's sins. This title foreshadows Jesus' crucifixion and His role as the Savior. Scripturally, this connects to <a href="/isaiah/53-7.htm">Isaiah 53:7</a>, where the suffering servant is likened to a lamb led to slaughter, and to <a href="/revelation/5-6.htm">Revelation 5:6</a>, where the Lamb is central to the vision of redemption. This declaration is a profound revelation of Jesus' mission and purpose, inviting believers to understand the depth of God's love and the sacrifice made for their salvation. <div align="center"><h3><a href="/john/1-37.htm"><b>John 1:37</b></a></h3></div><b>When the two disciples</b><br />The phrase "the two disciples" refers to followers of John the Baptist, who were present when he identified Jesus as the "Lamb of God" (<a href="/john/1-36.htm">John 1:36</a>). In the context of first-century Judea, discipleship was a common practice where students would attach themselves to a teacher to learn and emulate their way of life. The Greek word for "disciples" is "μαθηταί" (mathētai), which implies learners or pupils. This highlights the humility and openness of these individuals to seek truth and wisdom beyond their current understanding. Historically, this moment marks a pivotal transition from the ministry of John the Baptist to the ministry of Jesus, emphasizing the fulfillment of prophecy and the ushering in of a new covenant.<p><b>heard him say this</b><br />The act of hearing in this context is more than just auditory reception; it signifies understanding and internalization. The Greek word "ἀκούσαντες" (akousantes) suggests a deeper comprehension and readiness to act upon what is heard. John the Baptist's declaration about Jesus was a profound revelation that resonated with the disciples, prompting them to take immediate action. This moment underscores the power of testimony and the importance of being attentive to divine truth. In a broader scriptural context, hearing is often associated with faith, as "faith comes by hearing" (<a href="/romans/10-17.htm">Romans 10:17</a>).<p><b>they followed Jesus</b><br />The decision to follow Jesus is a significant act of faith and commitment. The Greek word "ἠκολούθησαν" (ēkolouthēsan) means to accompany or to go along with, indicating a deliberate choice to leave behind their previous teacher and align themselves with Jesus. This action symbolizes the beginning of a transformative journey, both for the disciples and for the unfolding narrative of the Gospel. Following Jesus involves a willingness to embrace His teachings, lifestyle, and mission. Historically, this moment marks the inception of Jesus' gathering of His first followers, who would later become His apostles, tasked with spreading the Gospel to the ends of the earth. This phrase invites believers to consider their own call to discipleship and the profound impact of choosing to follow Christ. <div align="center"><h3><a href="/john/1-38.htm"><b>John 1:38</b></a></h3></div><b>Jesus turned and saw them following</b><br />The act of Jesus turning signifies His awareness and intentionality. In the Greek, the word for "turned" is "στραφείς" (strapheis), indicating a deliberate action. This moment highlights Jesus' readiness to engage with those who seek Him. Historically, this reflects the rabbinic tradition where a teacher would be approachable and attentive to potential disciples. Jesus' turning is symbolic of His openness to those who pursue Him, emphasizing His role as the Good Shepherd who knows His sheep.<p><b>What do you want?</b><br />This question, "Τί ζητεῖτε;" (Ti zēteite?), is profound, inviting introspection. It is not merely about physical desires but a deeper inquiry into the spiritual longing of the heart. In the context of first-century Judea, a rabbi would often challenge his followers to articulate their intentions and desires. Jesus' question encourages the seekers to reflect on their true motivations, a call that resonates with believers today to examine their pursuit of Christ.<p><b>He asked</b><br />The Greek verb "λέγει" (legei) implies a continuous action, suggesting that Jesus' inquiry is not a one-time question but an ongoing invitation to dialogue. This reflects the relational nature of Jesus' ministry, where He engages in meaningful conversations that lead to transformation. It underscores the importance of communication in the disciple-teacher relationship, a model for Christian discipleship.<p><b>They said to Him, 'Rabbi' (which means Teacher)</b><br />The title "Rabbi" (Ραββί) is a term of respect and recognition of authority in Jewish culture. It acknowledges Jesus as a teacher with wisdom and insight. The parenthetical explanation "which means Teacher" serves to clarify for a broader audience unfamiliar with Jewish customs. This highlights the early Christian effort to bridge cultural gaps and make the message of Jesus accessible to all, reflecting the universal call of the Gospel.<p><b>where are You staying?</b><br />The question "ποῦ μένεις;" (Pou meneis?) goes beyond a mere inquiry about physical location. The verb "μένω" (menō) means to remain or abide, suggesting a desire for deeper connection and fellowship. In the historical context, disciples would often live with their rabbi to learn from his way of life. This request indicates a longing to dwell with Jesus, to learn from Him intimately. It is an invitation to abide in His presence, echoing the call for believers to remain in Christ as He remains in them (<a href="/john/15-4.htm">John 15:4</a>). <div align="center"><h3><a href="/john/1-39.htm"><b>John 1:39</b></a></h3></div><b>Come</b><br />This invitation from Jesus is both simple and profound. The Greek word used here is "ἔρχομαι" (erchomai), which means to come or to go. It signifies movement towards something or someone. In the context of this verse, it is an invitation to the disciples to begin a journey of faith and discovery. This word reflects the openness and accessibility of Jesus' ministry. Historically, rabbis would invite students to follow them, but Jesus' invitation is unique in its personal and relational nature. It is an open call to all who seek truth and understanding.<p><b>and you will see</b><br />The phrase "you will see" is translated from the Greek "ὄψεσθε" (opsesthe), which means to perceive or to become aware of. This is not just a physical seeing but a deeper, spiritual insight. Jesus is promising that those who follow Him will gain a new perspective and understanding of spiritual truths. In the historical context, seeing was often associated with witnessing divine revelation or experiencing a transformation. This promise is a foretaste of the many revelations and teachings the disciples would receive as they walked with Jesus.<p><b>So they went</b><br />The disciples' response to Jesus' invitation is immediate and decisive. The Greek word "ἦλθον" (ēlthon) indicates action and movement. This reflects the willingness and eagerness of the disciples to follow Jesus. In a broader scriptural context, this action symbolizes the first step of faith, a theme that is echoed throughout the Bible. It is a reminder of the importance of responding to God's call with obedience and trust.<p><b>and saw where He was staying</b><br />The act of seeing where Jesus was staying goes beyond mere curiosity. The Greek word for "staying" is "μένει" (menei), which means to remain or abide. This word is significant in the Gospel of John, often used to describe the relationship between Jesus and His followers. It implies a deeper connection and communion. Archaeologically, homes in first-century Judea were simple, reflecting the humble circumstances of Jesus' earthly life. This phrase invites readers to consider the importance of abiding with Christ, not just physically but spiritually.<p><b>and spent that day with Him</b><br />The phrase "spent that day" indicates a significant amount of time. The Greek word "ἔμειναν" (emeinan) is used here, which again emphasizes the concept of abiding or remaining. This suggests that the disciples were not just casual observers but were deeply engaged in learning from Jesus. Historically, spending a day with a rabbi would have been an opportunity for intense teaching and personal interaction. This time spent with Jesus marks the beginning of their transformation and discipleship journey.<p><b>It was about the tenth hour</b><br />The mention of the "tenth hour" provides a specific time reference, which is around 4 PM according to Jewish timekeeping. This detail adds a sense of realism and historical context to the narrative. It suggests that the encounter with Jesus was memorable and significant enough for the author to note the exact time. In a broader theological sense, it underscores the idea that divine encounters can happen at any moment and that each moment with Jesus is precious and transformative. <div align="center"><h3><a href="/john/1-40.htm"><b>John 1:40</b></a></h3></div><b>One of the two</b><br />This phrase introduces us to the first followers of Jesus, emphasizing the personal nature of discipleship. The Greek word for "one" is "heis," which signifies unity and singularity. This highlights the individual response to the call of Christ, reminding us that faith is a personal journey. Historically, this moment marks the beginning of the Christian community, as these first followers would become foundational to the early Church.<p><b>who heard John’s testimony</b><br />The word "heard" in Greek is "akouō," which implies not just hearing but understanding and internalizing. John the Baptist's role as a forerunner to Christ is crucial; his testimony prepared the hearts of his disciples to recognize and follow Jesus. This phrase underscores the importance of faithful witness and testimony in leading others to Christ, a principle that remains vital in Christian evangelism today.<p><b>and followed Jesus</b><br />The Greek word for "followed" is "akoloutheō," meaning to accompany or to be a disciple. This is more than physical following; it signifies a commitment to learn from and emulate Jesus. The historical context here is significant, as following a rabbi in Jewish culture meant dedicating oneself to the rabbi's teachings and way of life. This phrase invites believers to consider the depth of their own commitment to Christ.<p><b>was Andrew</b><br />Andrew, whose name in Greek means "manly" or "courageous," is introduced here. He is often seen as a model of evangelism, as he immediately seeks to bring others, including his brother Simon Peter, to Jesus. Andrew's role highlights the importance of personal evangelism and the impact one person can have in spreading the Gospel.<p><b>Simon Peter’s brother</b><br />This phrase identifies Andrew in relation to Simon Peter, who would become a leading figure among the apostles. The mention of familial relationships underscores the interconnectedness of the early disciples and the spread of the Gospel through personal networks. It also reflects the biblical theme of God working through families and relationships to accomplish His purposes. <div align="center"><h3><a href="/john/1-41.htm"><b>John 1:41</b></a></h3></div><b>He first found</b><br />The phrase "He first found" indicates a sequence of events and a priority in action. The Greek word for "found" is "εὑρίσκω" (heuriskō), which implies a discovery or realization. In the context of the Gospel of John, this discovery is not merely physical but spiritual. Andrew, one of the first disciples, is actively seeking and upon finding, he acts immediately. This reflects the urgency and importance of sharing the good news of Jesus Christ. Historically, this moment marks the beginning of the spread of the Gospel, as the first followers begin to share their experiences and revelations about Jesus.<p><b>his own brother Simon</b><br />The phrase "his own brother Simon" emphasizes the personal and familial connection. The Greek word for "brother" is "ἀδελφός" (adelphos), which denotes a close relationship, not just by blood but also in spiritual kinship. Simon, later known as Peter, is a central figure in the New Testament. The mention of Simon's familial relationship highlights the importance of sharing the Gospel within one's immediate circle. It also sets the stage for Simon Peter's significant role in the early Church, as he becomes a foundational leader among the apostles.<p><b>and told him</b><br />The act of telling, "and told him," signifies communication and testimony. The Greek word "λέγω" (legō) is used here, which means to speak or to say. This is not just casual conversation; it is a declaration of a profound truth. Andrew's action of telling Simon is an example of evangelism, where personal testimony is used to convey the truth of Christ. This reflects the early Christian practice of sharing the Gospel through personal witness and verbal proclamation.<p><b>We have found the Messiah</b><br />The declaration "We have found the Messiah" is profound. The term "Messiah" comes from the Hebrew "מָשִׁיחַ" (Mashiach), meaning "Anointed One." In Greek, it is "Μεσσίας" (Messias). This title is loaded with Jewish expectation and hope for a deliverer and king. By declaring Jesus as the Messiah, Andrew is acknowledging Jesus as the fulfillment of Old Testament prophecies. This statement is a pivotal moment in the Gospel narrative, as it identifies Jesus as the long-awaited Savior, not just for Israel but for all humanity.<p><b>(that is, the Christ)</b><br />The parenthetical explanation "(that is, the Christ)" serves to clarify for a Greek-speaking audience. "Christ" is the Greek equivalent of "Messiah," derived from "Χριστός" (Christos), meaning "Anointed One." This clarification is crucial for the early Christian audience, which included both Jews and Gentiles. It bridges the Jewish understanding of the Messiah with the broader Greco-Roman world, emphasizing that Jesus is the universal Savior. This explanation underscores the inclusive nature of the Gospel message, which transcends cultural and linguistic barriers. <div align="center"><h3><a href="/john/1-42.htm"><b>John 1:42</b></a></h3></div><b>Andrew brought him to Jesus</b><br />This phrase highlights the role of Andrew as a disciple who actively brings others to Christ. The Greek word for "brought" (ἤγαγεν, ēgagen) implies leading or guiding someone to a place or person. Andrew's action is a model of evangelism, showing the importance of personal witness and the relational aspect of sharing the Gospel. Historically, Andrew is known as the first-called disciple, and his eagerness to introduce his brother to Jesus reflects the early Christian community's emphasis on spreading the Good News.<p><b>who looked at him</b><br />The Greek word for "looked" (ἐμβλέψας, emblepsas) suggests an intense, discerning gaze. This is not a casual glance but a penetrating look that sees beyond the surface. Jesus' look signifies His divine insight and understanding of Simon's character and potential. In a broader scriptural context, this reflects God's ability to see the heart of individuals, as seen in <a href="/1_samuel/16-7.htm">1 Samuel 16:7</a>, where God looks at the heart rather than outward appearances.<p><b>and said, 'You are Simon son of John</b><br />Jesus acknowledges Simon's identity and lineage, which is significant in Jewish culture where family heritage is important. The name "Simon" (Σίμων, Simōn) is derived from the Hebrew "Shimon," meaning "he has heard." This acknowledgment by Jesus indicates His awareness of Simon's past and present, setting the stage for a transformative future. It also reflects the biblical theme of God calling individuals by name, as seen in <a href="/isaiah/43.htm">Isaiah 43:1</a>.<p><b>You will be called Cephas'</b><br />The name "Cephas" (Κηφᾶς, Kēphas) is Aramaic for "rock" or "stone." Jesus' renaming of Simon to Cephas signifies a prophetic declaration of his future role. In biblical tradition, a name change often indicates a new mission or identity given by God, as seen with Abram to Abraham or Jacob to Israel. This renaming foreshadows Simon Peter's foundational role in the early Church, as affirmed in <a href="/matthew/16-18.htm">Matthew 16:18</a>.<p><b>(which is translated as Peter)</b><br />The translation of "Cephas" to "Peter" (Πέτρος, Petros) in Greek maintains the meaning of "rock." This translation underscores the universality of the Gospel message, bridging Aramaic and Greek-speaking audiences. Peter's role as the "rock" upon which Jesus would build His Church is central to Christian theology, emphasizing the stability and strength required of Church leaders. Historically, Peter's leadership is evident in the Acts of the Apostles, where he emerges as a key figure in the spread of Christianity. <div align="center"><h2>Jesus Calls Philip and Nathanael</h2></div><div align="center"><h3><a href="/john/1-43.htm"><b>John 1:43</b></a></h3></div><b>The next day</b><br />This phrase indicates a continuation of the narrative, suggesting a sequence of events that are unfolding in the early ministry of Jesus. The use of "the next day" ties this verse to the preceding events, emphasizing the immediacy and urgency of Jesus' mission. In the context of the Gospel of John, this phrase helps to build a timeline of Jesus' early activities, highlighting the rapid gathering of His disciples. Historically, this reflects the Jewish practice of counting days from sunset to sunset, which is important for understanding the chronology of events in the Gospels.<p><b>Jesus decided</b><br />The Greek word used here for "decided" is "θεωρέω" (theoreo), which implies a deliberate and purposeful action. This decision by Jesus is not a casual or spontaneous choice but a determined and intentional act. It reflects the divine authority and mission of Jesus, who acts with purpose and foreknowledge. This decision underscores the sovereignty of Christ in calling His disciples and orchestrating the events of His ministry.<p><b>to set out for Galilee</b><br />Galilee is a significant region in the New Testament, known for being the area where Jesus spent much of His ministry. It was a region with a diverse population, including Jews and Gentiles, which is significant for the universal scope of Jesus' mission. The decision to go to Galilee highlights Jesus' intention to reach out to a broader audience and fulfill the prophecies concerning the Messiah's ministry in this region. Archaeological findings in Galilee, such as synagogues and fishing villages, provide context for understanding the setting of Jesus' ministry.<p><b>Finding Philip</b><br />The act of finding Philip is significant, as it demonstrates Jesus' proactive approach in calling His disciples. The Greek word "εὑρίσκω" (heurisko) implies a purposeful search, indicating that Jesus intentionally sought out Philip. This reflects the personal nature of Jesus' call to discipleship, where He seeks individuals to follow Him. Philip's calling is a reminder of the personal relationship Jesus desires with each of His followers.<p><b>He told him</b><br />This phrase emphasizes the direct communication between Jesus and Philip. The authority of Jesus' words is central to His ministry, as His teachings and commands carry divine weight. The personal nature of this communication highlights the relational aspect of discipleship, where Jesus speaks directly to those He calls. This interaction is a model for how Jesus continues to speak to His followers through His Word and Spirit.<p><b>Follow Me</b><br />The call to "Follow Me" is a central theme in the Gospels, representing the essence of discipleship. The Greek word "ἀκολουθέω" (akoloutheo) means to accompany or to be a disciple. This call is not merely an invitation to physically follow Jesus but a call to a life of commitment, obedience, and transformation. It signifies leaving behind one's former life and priorities to embrace the mission and teachings of Jesus. This call to follow is both a privilege and a challenge, as it requires total devotion and surrender to Christ. <div align="center"><h3><a href="/john/1-44.htm"><b>John 1:44</b></a></h3></div><b>Now Philip</b><br />The introduction of Philip in this verse is significant as he becomes one of the first followers of Jesus. The name "Philip" is of Greek origin, meaning "lover of horses." This reflects the Hellenistic influence in the region, as Philip was a common name among the Greeks. Philip's role as an apostle is crucial, as he later becomes a bridge between the Jewish and Greek worlds, exemplifying the universal reach of the Gospel.<p><b>was from Bethsaida</b><br />Bethsaida, meaning "house of fishing" in Hebrew, was a small fishing village on the northeastern shore of the Sea of Galilee. Archaeological findings suggest it was a bustling place during Jesus' time, with fishing being a primary occupation. This context highlights the humble beginnings of Jesus' disciples, who were ordinary men called to an extraordinary mission. Bethsaida's mention also underscores the fulfillment of prophecy, as the Messiah's ministry was to begin in Galilee (<a href="/isaiah/9.htm">Isaiah 9:1-2</a>).<p><b>the same town as Andrew and Peter</b><br />The connection between Philip, Andrew, and Peter is significant. Andrew and Peter, brothers and fishermen by trade, were among the first disciples called by Jesus. Their shared hometown of Bethsaida suggests a close-knit community where news of Jesus would have spread quickly. This phrase emphasizes the relational nature of the early Christian movement, where personal connections played a vital role in the spread of the Gospel. The mention of these three disciples together also foreshadows their future collaboration in the ministry, as they become foundational pillars of the early Church. <div align="center"><h3><a href="/john/1-45.htm"><b>John 1:45</b></a></h3></div><b>Philip found Nathanael</b><br />The name "Philip" is of Greek origin, meaning "lover of horses." Philip was one of the first disciples called by Jesus, and his immediate action upon encountering Jesus was to share the news with Nathanael. This reflects the evangelical zeal that should characterize all believers. The act of "finding" suggests a deliberate search, indicating Philip's eagerness to share the good news. Nathanael, also known as Bartholomew, is introduced here, and his name means "God has given." This encounter sets the stage for Nathanael's own revelation of Jesus' identity.<p><b>and told him</b><br />The phrase "told him" signifies the importance of verbal testimony in the spread of the Gospel. In the early Christian community, oral tradition was a primary means of communication. Philip's testimony is a model for personal evangelism, emphasizing the power of personal witness in leading others to Christ.<p><b>We have found the One Moses wrote about in the Law</b><br />This phrase connects Jesus to the Old Testament, affirming the continuity of God's revelation. The "Law" refers to the Torah, the first five books of the Bible, traditionally attributed to Moses. In <a href="/deuteronomy/18-15.htm">Deuteronomy 18:15</a>, Moses speaks of a prophet like himself whom God will raise up. Philip's declaration identifies Jesus as the fulfillment of this prophecy, underscoring the belief that Jesus is the anticipated Messiah.<p><b>the One the prophets foretold</b><br />The prophets, such as Isaiah and Jeremiah, spoke of a coming Messiah who would deliver Israel. This phrase highlights the prophetic tradition that pointed to Jesus as the culmination of God's redemptive plan. The consistency of prophetic fulfillment in Jesus' life is a cornerstone of Christian apologetics, affirming the divine inspiration of Scripture.<p><b>Jesus of Nazareth</b><br />"Jesus" is the Greek form of the Hebrew name "Yeshua," meaning "Yahweh is salvation." "Nazareth" was a small, seemingly insignificant town in Galilee. By identifying Jesus with Nazareth, Philip acknowledges the humble origins of the Messiah, which fulfills the prophecy of <a href="/isaiah/53-2.htm">Isaiah 53:2</a> about the Messiah's unassuming beginnings. This also challenges preconceived notions of where greatness can emerge, emphasizing God's ability to work through the humble and lowly.<p><b>the son of Joseph</b><br />This phrase acknowledges Jesus' earthly lineage, connecting Him to the house of David through Joseph, His legal father. While Jesus' divine nature is central to Christian belief, His human lineage is equally important, fulfilling the messianic prophecies that required the Messiah to be a descendant of David. This dual identity as both divine and human is a mystery central to the Christian faith, encapsulating the incarnation's profound theological significance. <div align="center"><h3><a href="/john/1-46.htm"><b>John 1:46</b></a></h3></div><b>Can anything good come from Nazareth?</b><br />This phrase is spoken by Nathanael in response to Philip's announcement that they have found the one Moses wrote about in the Law, Jesus of Nazareth. The question reflects a common skepticism of the time regarding Nazareth, a small and seemingly insignificant town in Galilee. Historically, Nazareth was not mentioned in the Old Testament, nor was it a place of great renown or influence. The Greek word for "good" here is "agathos," which implies something beneficial or morally excellent. Nathanael's question underscores a prevalent bias and doubt about the potential for greatness to emerge from such an unremarkable place. This skepticism sets the stage for the revelation of Jesus' divine nature, challenging preconceived notions and inviting believers to see beyond appearances.<p><b>Come and see</b><br />Philip's response to Nathanael's skepticism is an invitation to experience and witness firsthand. The Greek word for "come" is "erchou," which is an imperative, suggesting urgency and importance. "See" is translated from "ide," another imperative, emphasizing the need for personal encounter and discovery. This phrase is a call to action, encouraging Nathanael—and by extension, all readers—to move beyond doubt and to seek the truth through personal experience. It reflects a fundamental Christian principle: faith is not merely about hearing or knowing, but about encountering and experiencing the living Christ. This invitation to "come and see" is a powerful reminder of the transformative power of personal engagement with Jesus. <div align="center"><h3><a href="/john/1-47.htm"><b>John 1:47</b></a></h3></div><b>When Jesus saw Nathanael approaching</b><br />This phrase sets the scene for a significant encounter. The Greek word for "saw" (εἶδεν, eiden) implies more than just physical sight; it suggests a deep, discerning perception. Jesus, in His divine omniscience, perceives Nathanael's heart and character even before a word is spoken. This moment underscores the truth that God knows us intimately, as expressed in <a href="/psalms/139.htm">Psalm 139:1-4</a>, where the psalmist acknowledges God's complete knowledge of our thoughts and actions.<p><b>He said of him</b><br />The act of speaking here is significant. In the Gospel of John, Jesus' words often reveal profound truths. The Greek verb "said" (λέγει, legei) is in the present tense, indicating a timeless truth about Nathanael's character. This reflects the power of Jesus' words, which are not only descriptive but also transformative, as seen throughout His ministry.<p><b>Here is a true Israelite</b><br />The term "true Israelite" is rich with meaning. The Greek word for "true" (ἀληθῶς, alēthōs) implies genuineness and authenticity. An Israelite, in this context, refers to someone who is not just a descendant of Jacob (Israel) by birth but also in spirit and faith. This echoes <a href="/romans/9-6.htm">Romans 9:6-8</a>, where Paul distinguishes between ethnic Israel and those who are children of the promise. Nathanael embodies the ideal of what it means to be part of God's chosen people, not merely by lineage but by heart.<p><b>in whom there is no deceit</b><br />The phrase "no deceit" is a powerful commendation. The Greek word for "deceit" (δόλος, dolos) means guile or cunning. Jesus is affirming Nathanael's integrity and sincerity. This is reminiscent of Jacob, whose name means "supplanter" or "deceiver," yet who was transformed by God into Israel. Nathanael stands in contrast to Jacob's early life, embodying the transformation God desires for His people. This integrity is a hallmark of true discipleship, as seen in <a href="/psalms/32-2.htm">Psalm 32:2</a>, which blesses the one "in whose spirit there is no deceit." <div align="center"><h3><a href="/john/1-48.htm"><b>John 1:48</b></a></h3></div><b>How do you know me?</b><br />This question posed by Nathanael reveals a sense of wonder and curiosity. The Greek word for "know" here is "γινώσκω" (ginōskō), which implies a deep, intimate understanding rather than mere acquaintance. Nathanael is astonished that Jesus possesses such insight into his life, suggesting that Jesus' knowledge transcends ordinary human perception. This moment foreshadows the divine omniscience of Christ, a theme that is recurrent throughout the Gospel of John.<p><b>Nathanael asked</b><br />Nathanael, also known as Bartholomew in the synoptic Gospels, is introduced here as a sincere seeker of truth. His character is often associated with honesty and integrity, as seen in Jesus' earlier description of him as "an Israelite indeed, in whom there is no deceit" (<a href="/john/1-47.htm">John 1:47</a>). This encounter highlights Nathanael's openness to divine revelation and his willingness to engage with the miraculous.<p><b>Jesus replied</b><br />The response of Jesus is pivotal, as it demonstrates His divine authority and insight. The Greek word "ἀποκρίνομαι" (apokrinomai) used here for "replied" indicates a thoughtful and deliberate answer, emphasizing the intentionality behind Jesus' words. This interaction underscores the personal nature of Jesus' ministry, where He addresses individuals directly and meaningfully.<p><b>Before Philip called you</b><br />This phrase indicates Jesus' pre-existing knowledge of Nathanael, even before Philip's invitation. The use of "πρὸ" (pro) for "before" suggests a temporal precedence, highlighting Jesus' omnipresence and foreknowledge. It serves as a testament to His divine nature, as He is aware of events and individuals beyond the constraints of time and space.<p><b>I saw you</b><br />The verb "saw" in Greek is "εἶδον" (eidon), which can mean to see with the eyes or to perceive with the mind. In this context, it implies a supernatural vision, as Jesus perceives Nathanael's location and state of being without physical presence. This insight is a demonstration of Jesus' divine ability to see into the hearts and lives of individuals, affirming His role as the Son of God.<p><b>under the fig tree</b><br />The fig tree holds significant cultural and symbolic meaning in Jewish tradition. It is often associated with peace, prosperity, and spiritual contemplation. In rabbinic literature, sitting under a fig tree was a metaphor for meditating on the Scriptures. Thus, Nathanael's presence under the fig tree may suggest his devotion and search for truth. Jesus' mention of the fig tree not only confirms His supernatural knowledge but also acknowledges Nathanael's spiritual pursuits, further validating His messianic identity. <div align="center"><h3><a href="/john/1-49.htm"><b>John 1:49</b></a></h3></div><b>Nathanael declared</b><br />In this opening phrase, we see Nathanael, a figure who is often associated with skepticism and a quest for truth. His declaration is significant because it marks a turning point from doubt to faith. The Greek word used here for "declared" is "ἀποκρίνομαι" (apokrinomai), which implies a response or an answer. This suggests that Nathanael's statement is not just a casual remark but a profound acknowledgment in response to the revelation of Jesus' identity. Historically, Nathanael is believed to be the same as Bartholomew, one of the twelve apostles, indicating his importance in the early Christian community.<p><b>“Rabbi</b><br />The term "Rabbi" is a respectful title meaning "teacher" or "master" in Hebrew. It reflects Nathanael's recognition of Jesus' authority and wisdom. In the Jewish tradition, a Rabbi was someone who was highly respected for their knowledge of the Scriptures and their ability to teach others. By addressing Jesus as "Rabbi," Nathanael acknowledges Him as a spiritual leader and guide, which is a significant step for someone who initially questioned whether anything good could come from Nazareth (<a href="/john/1-46.htm">John 1:46</a>).<p><b>You are the Son of God</b><br />This phrase is a profound confession of faith. The title "Son of God" is a messianic title that signifies a unique relationship with God, implying divinity and authority. In the Jewish context, calling someone the "Son of God" was a recognition of their divine mission and status. The Greek term "υἱὸς τοῦ Θεοῦ" (huios tou Theou) emphasizes this special relationship. Nathanael's declaration is remarkable because it shows his immediate recognition of Jesus' divine nature, a truth that is central to Christian belief.<p><b>You are the King of Israel.&#8221</b><br />By calling Jesus the "King of Israel," Nathanael acknowledges Him as the promised Messiah, the anointed one who would fulfill the prophecies of the Old Testament. The term "King" in Greek is "βασιλεὺς" (basileus), which denotes a ruler with authority and power. In the historical context, Israel was under Roman occupation, and the hope for a messianic king who would restore Israel's sovereignty was strong. Nathanael's use of this title indicates his belief that Jesus is the one who will fulfill God's promises to His people, not in a political sense, but in a spiritual and eternal kingdom. This recognition aligns with the conservative Christian perspective that sees Jesus as the fulfillment of Old Testament prophecies and the eternal King who reigns over the hearts of believers. <div align="center"><h3><a href="/john/1-50.htm"><b>John 1:50</b></a></h3></div><b>Jesus replied</b><br />This phrase introduces the response of Jesus, indicating a direct and personal interaction. The Greek word for "replied" is "ἀπεκρίθη" (apekrithē), which implies a thoughtful and deliberate answer. In the context of the Gospel of John, Jesus' replies often reveal profound truths and insights into His divine nature and mission. This interaction is not just a casual conversation but a moment of revelation and teaching.<p><b>Because I told you</b><br />Here, Jesus refers to His previous statement to Nathanael. The phrase underscores the power and authority of Jesus' words. In the Greek, "εἶπόν σοι" (eipon soi) emphasizes the personal nature of the communication. Jesus' words are not mere information but carry the weight of divine truth, capable of transforming hearts and minds.<p><b>I saw you under the fig tree</b><br />This phrase is rich with cultural and historical significance. The fig tree was a common place for study and meditation in Jewish culture, symbolizing peace and prosperity. The Greek "ὑπὸ τὴν συκῆν" (hypo tēn sykēn) suggests a specific and intimate knowledge that Jesus has of Nathanael's life. This supernatural insight reveals Jesus' omniscience and His ability to see beyond the physical into the spiritual realm.<p><b>you believed</b><br />The Greek word "ἐπίστευσας" (episteusas) indicates a trust and faith that goes beyond intellectual assent. Nathanael's belief is a response to the revelation of Jesus' divine knowledge. This belief is foundational in the Gospel of John, where faith in Jesus as the Messiah is central to the narrative. It highlights the transformative power of encountering Jesus and recognizing His divine authority.<p><b>You will see greater things than these</b><br />This promise from Jesus points to the unfolding revelation of His glory and the greater works He will perform. The Greek "μείζω τούτων" (meizō toutōn) suggests not only more significant miracles but also deeper spiritual truths. This statement is both a promise and a challenge, inviting Nathanael and all believers to anticipate the fullness of Jesus' mission and the coming of His kingdom. It encourages a forward-looking faith, expecting the continued revelation of God's power and purpose through Jesus Christ. <div align="center"><h3><a href="/john/1-51.htm"><b>John 1:51</b></a></h3></div><b>Truly, truly</b><br />The phrase "Truly, truly" is translated from the Greek "ἀμὴν ἀμὴν" (amen amen), which is a solemn affirmation of truth. In the Jewish tradition, "amen" is a declaration of affirmation, often used at the end of prayers. Here, Jesus uses it to emphasize the certainty and importance of what He is about to say. This double use of "amen" is unique to the Gospel of John and serves to draw the listener's attention to the profound truth being revealed.<p><b>I tell you</b><br />This phrase indicates a direct and personal communication from Jesus. The Greek "λέγω ὑμῖν" (lego hymin) suggests an authoritative declaration. Jesus, as the Word made flesh, speaks with divine authority, and His words are not merely informative but transformative, inviting the listener into a deeper understanding of His divine nature and mission.<p><b>you will see</b><br />The Greek verb "ὄψεσθε" (opsesthe) is in the future tense, indicating a promise of a future revelation. This seeing is not just physical sight but a spiritual insight into the divine reality. Jesus is promising a revelation of His glory and the heavenly realities that accompany His ministry.<p><b>heaven open</b><br />The imagery of "heaven open" draws from the Old Testament, particularly the vision of Jacob's ladder in <a href="/genesis/28-12.htm">Genesis 28:12</a>, where Jacob sees a ladder reaching to heaven with angels ascending and descending. The open heaven signifies a direct connection between God and humanity, a revelation of divine truth and presence. In the context of Jesus' ministry, it signifies the breaking in of God's kingdom through the person of Christ.<p><b>and the angels of God</b><br />Angels are messengers of God, often depicted in Scripture as carrying out God's will and serving as intermediaries between heaven and earth. The mention of angels here underscores the divine authority and mission of Jesus. It also alludes to the heavenly support and validation of His ministry.<p><b>ascending and descending</b><br />This phrase echoes the vision of Jacob's ladder, symbolizing the continuous interaction between heaven and earth. In the context of Jesus' ministry, it signifies the active presence and work of God through Christ. The movement of angels ascending and descending highlights the dynamic nature of God's kingdom and the active role of Jesus as the mediator between God and humanity.<p><b>on the Son of Man</b><br />The title "Son of Man" is one of Jesus' favorite self-designations, rooted in the Old Testament, particularly in the book of <a href="/daniel/7-13.htm">Daniel 7:13-14</a>, where the Son of Man is a heavenly figure given authority and dominion. In the New Testament, it emphasizes both Jesus' humanity and His divine authority. By using this title, Jesus identifies Himself as the one who bridges heaven and earth, fulfilling the messianic prophecies and establishing God's kingdom.</div></div><div id="botbox"><div class="padbot"><div align="center">This is a draft of the Berean Study Bible. Please send all comments and recommendations to bereanstudybible@aol.com.<br /><br /><br /><br /><a href="/">Bible Hub</a><br><span class="p"><br /><br /></span></div></div></div></div></td></tr></table></div><div id="left"><a href="../luke/24.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Luke 24"><img src="/left.png" name="lft" border="0" alt="Luke 24" /></a></div><div id="right"><a href="../john/2.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="John 2"><img src="/right.png" name="rght" border="0" alt="John 2" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhchapnoad.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>